Chapter IV: Front Matter (4)

_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.

II. Sins receive their aggravations, from the parties offended; if
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.

The means conducive hereunto, are either internal or external; the former of these are inseparably connected with salvation; so that _none_, who repent and _believe, shall perish_, John iii. 16. These graces, together with all others, that accompany or flow from them, are the fruits and effects of Christ’s mediation; and therefore they are sometimes called saving graces. As they are wrought in the hearts of believers, and have a reference to salvation; they may be truly styled internal means of salvation; and, as such, they are distinguished from those outward and ordinary means of grace, by which God is pleased to work them. And these are the ordinances which we are diligently to attend on, in hopes of attaining those graces under them, till God is pleased to give success to our endeavours, and work grace under these means; the efficacy whereof, is wholly owing to his power, and is to be resolved into his sovereign will.

This may be fitly illustrated by what is said concerning the poor, _impotent_, _blind_, _halt_, and _withered_ persons, _waiting_ at the _pool of Bethesda_, for the _angels troubling the water_; after which, he that _first stepped in, was made whole_, John v. 2-4. Nevertheless, we do not find that every one who waited there embraced the first opportunity, and received a cure; for some were obliged to wait many years; and if they were made whole at last, they had no reason to think their labour lost. This may be applied to those who have the means of grace. Many sit under them who receive no saving advantage thereby, till God is pleased, in his accepted time, to work those graces which render these ordinances effectual to salvation. This blessed success attending them, is from God; he could, indeed, save his people without them, as he converted Paul, when going to Damascus, with a design to persecute the church there; being not only unacquainted with, but prejudiced against the means of grace. But this is not God’s ordinary method. He has put an honour on his own institutions, so as to render it necessary for us to pray, wait and hope for saving blessings, in attending on them. Thus when he promises to _put his Spirit_ within his people, and _cause them walk in his statutes_, he adds; yet _for this will I be enquired of by the house of Israel, to do it for them_, Ezek. xxxvi. 27, 37. accordingly we are commanded to _seek the Lord while he may be found, and to call upon him while he is near_, Isa. lv. 6. Hereby we testify our approbation of that method which he has ordained for the application of redemption; and by our perseverance therein, as determining not to leave off waiting till we have obtained the blessing expected, we proclaim the valuableness thereof, and subscribe to the sovereignty of God, in dispensing those blessings to his people, which they stand in need of, as well as pray and hope for them in his own time and way. Thus we are to wait on the means of grace.

And it is farther observed, that this is to be done with diligence; not in a careless and indifferent manner, as though we neither expected nor desired much advantage from them. This implies in it an embracing every opportunity, and observing those special seasons, in which God is pleased, in his gospel, to hold forth the golden sceptre of grace; as also our having earnest desires and raised expectations of obtaining that grace from him which he encourages us to wait and hope for[20]. Which leads us to speak particularly concerning those outward means, as contained in the following answer.

Footnote 15:

_See Vol. II. Quest. XXVIII, XXIX, and Vol. III. Quest. LXXXIX._

Footnote 16:

_See Vol. II. Quest. XLIV. Page 273-290._

Footnote 17:

_See Quest. LXX, LXXI. Vol. III. p. 66-96. and what was said under
those answers, to explain the doctrine of justification._

Footnote 18:

_See Quest. LXXVI. Vol. III. p. 166._

Footnote 19:

_See Quest. LXXII., LXXIII. Vol. III. p. 98._

Footnote 20:

To affect to honour the mercy of God, by supposing this is sufficient
for all our sins, however persevered in, is to disparage his truth
which has proposed terms of mercy, connected our salvation with them,
and pronounced them exclusive. It is to imagine that Deity shall
change his purposes; it is an affront to his wisdom to suppose that
after he has placed us in a state of probation and made us
accountable, no retribution should be made. It indicates insincerity,
and not a real regard for the divine glory, to set up such a
substitute for the gospel scheme of salvation.

To excuse sin by alleging our impotency to good, is disingenuous;
because the party can be conscious of no obstacle, unless his own
inclinations to evil can be so denominated. This excuse casts the
blame on God. To persist in sin under such pretences, is _to do evil
that good may come_, which, the Apostle of the Gentiles declares
renders condemnation just; it is to sin _that grace may abound_.

To defer the acceptation of offered mercy, and put off the work of
repentance, is unwise, as it is heaping sorrows against the day of
bitterness; it is imprudent, because it is to remain at enmity with
Him upon whom we depend, and to be liable at every moment of this
uncertain life to be involved in everlasting despair. It is evidence
of a very sordid mind to prefer the base gratifications of the senses,
to the refined pleasures of virtue, and the beauty, peace, and
comforts of holiness.

If the procrastination proceed from a dread of the labour of acquiring
the knowledge of the truth, this will be increased by every hour’s
delay, as the mind becomes thereby the less susceptible of religious
impressions. The time in which the work should be accomplished also
becomes the shorter; like a traveler, who has mistaken his course, the
impenitent has every step to tread back again, and his time is
proportionally curtailed. The truths of natural science flatter our
pride and ambition, but those of religion humble and crucify them; the
latter, being opposed to the carnal mind, disgust; if such disgust
produce a delay of conversion, the truths which have once excited such
aversion will be more likely afterwards to do it, because the mind by
once having rejected them has become more sensual, and opposed to
moral good.

The cares and business of life not merely pre-occupy the mind, and
exclude the thoughts of religion, but augment our addictedness to
earthly objects, and render progressively the mind more insensible to
lessons of piety. In old age avarice or sensuality are often at the
highest pitch; the man has become more impatient and irritable,
tenacious even of his errours, and averse to changes, no change can be
looked for but the great one, when the messenger arrives, who brings a
scythe in his hand.

To defer conversion till death, that its terrors may dissolve the
charms of the world, besides the hazard of surprise, is unreasonable,
as it supposes mercy when we have persisted in rebellion as long as we
can; it is to expect that God’s Spirit shrill always strive with man;
it is highly presumptuous; and it exposes also to self-deception, as
religion in that late hour must be the effect of necessity, and
destitute of the fruits and proofs of holiness.

Quest. CLIV.

QUEST. CLIV. _What are the outward means whereby Christ communicates
to us the benefits of his mediation?_

ANSW. The outward and ordinary means whereby Christ communicates to
his church the benefits of his mediation, are, all his ordinances;
especially the word, sacraments, and prayer; all which are made
effectual to the elect for salvation.

In explaining this answer, we shall consider,

I. What we are to understand by the ordinances, which are here styled outward and ordinary means of grace. The first idea contained in them is, that they are religious duties, prescribed by God, as an instituted method, in which he will be worshipped by his creatures; but that which more especially denominates them to be ordinances, is, the promise which he has annexed to them of his special presence, and the encouragement that he has given to his people in attending on them, to hope for those blessings that accompany salvation. As God works grace by, and under them, they are called means of grace; and because he seldom works grace without first inclining persons to attend on him therein, and wait for his salvation; therefore they are called the ordinary means of grace; and because they have not in themselves a tendency to work grace, without the inward and powerful influences of the Holy Spirit, accompanying them, they are distinguished from it, and accordingly styled the outward means of grace.

That which may be observed concerning the ordinances as thus described, is,