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].