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 of fered to our imagination, and, we cannot but discover the greatVOL. IV.

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est 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 affflictions 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 yetfarther, 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.

QUEST. CL. Are all transgressions of the law of God equally keinous 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.

TH

HOUGH 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. 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.

INS 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 aggrava

ted; 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 there

unto.

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