Chapter 13. Concerning the aggravation of sins

BEsides the Enumeration of our sins, it is also requisite that we understand somewhat concerning the aggravation of them, whereby they may appear exceeding sinful, that so we may be the better affected with a selfe-abhorrency and humiliation for them. (Rom. 7.13)

Aggravation may be either of Sinne in General. Kindes of sin. Particular sins.¹

1. Sinne in general may be aggravated, either by its Greatnesse Multitude in both which respects it is eminent above any thing else; as for other matters if they be great they are but few; if many, (Am. 5.12) they are but small. But sin exceeds in both these.

2. The greatnes of its evil may be discerned in its Nature Effects, both in regard of Christ.² Our selves. Other creatures.

3. All sinne in its own nature and essence is enmity against God, (Rom. 8.7) Now as he that hateth his brother is a murtherer: So he that hateth God, (1 Joh. 3.15) may be said to be a murtherer of him. Because in his heart he wishes that he were not. The holy Ghost fitly stiles it, The excrement, (Jam. 1.21) The superfluity of naughtinesse, implying, that if all other evils were to have a scum, a superfluity, ‘tis sinne must be it. ‘Tis worse then the Devil himself, it made him to be so. ‘Tis worse then Hell, that is but opposite to the good of the creature; this of the Creator. And if the greatnesse of the malady may be judged by the cost and difficulty of the Cure; It will easily appear that no evil is so great as this, because nothing could serve for the remedy of it, but the infinitely precious blood of Jesus Christ: ‘Tis so great an evil, that there can be no greater punishment of it, then by it self; when God would deale with a man as a most desperate enemy, he give him up to sin. There can be no worse epithite or expression for it, then it self. When the Apostle would speak the worst of it he could, he calls it by his own name, sinful sin.

(Rom. 7.13)2. For the effects of it, in regard

1. Of Christ, who had it only by imputation as our Surety. It was the cause of all his bitter Agonies; It afflicted his soul and broke his heart, making him to cry out, My God, my God, why hast thou forsaken me?

2. In respect of our selves; it hath utterly undone all mankinde, debased our souls which were fit companions for God himself, unto a servile, shameful condition: Deprived them of that glorious Image, wherein all our happinesse and excellency did consist; and made us more vile then the beasts that perish.

3. In respect of the other Creatures; it hath brought a vanity and curse upon the whole Creation,³ causing all the miseries and sorrows in this world, and those eternal torments in the world to come.

All which mischief is contained in the nature, and might be effected by any the least particular sin. Now if every sin have in it so much deformity and danger; if our least offences do contain in them more enmity and injustice against God, then could be expiated by the whole Creation, and of themselves would be enough to sink us into eternal perdition: how desperate then are those greater abominations, (Is. 1.18) those crying sins, of a scarlet and crimson dye, wherewith our lives have been defiled?

If an infinite wrath be due to our idle thoughts, what may we expect then for our unclean, covetous, malicious, proud, Atheistical, Blasphemous thoughts?

If every vaine word does deserve hell, what depth of damnation then shall be inflicted for those many cursed oaths, lies, bitternesse, railings, and other unsavory discourses, whereof we have been guilty?

If our Righteousnesse be as filthy rags; if the iniquity of our holy things be enough to condemne us, what dregs of indignation may we then expect, for our many rebellions, prophane, hypocritical, actions? if our sacrifice and obedience may be counted abomination, what shall be thought then of our Sacriledge and Rebellion?

2. For the multitude of our sins; who can tell how oft he offendeth?⁴ Our iniquities are increased over us, and our trespasses are grown up unto the heavens. They are more then the haires of our head. Neither the tongue of men or Angels is able to reckon them up; if there be any impiety which we have not fallen into, ‘tis not for want of sinful inclinations in us: but rather because we had not temptations, means, opportunities for the acting of it. To which may be added our continuance in sin, as a fountain casteth out her waters, (Jer. 6.7) without intermission.

Now if one sin alone be enough to expose us to damnation; O then how shall we be able to stand before so many sins, which we know by our selves, besides those many secret sins which we have not known? many that we never considered, and very many that we have quite forgotten.

If all the plagues and curses of the law be due unto those who continue not in all things written in that book to do them; (Gal. 3.10) What fury and wrath then may they look for, who have persevered in a continual rebellion against all Gods holy Laws and Commandments?

If one sin in Adam were enough to condemn the whole world, what then may a world of sins in every one of us?

All which sins will yet appear more heinous by comparing them with those many and great favours which we have received.

2. The Kindes of sin may be aggravated.

⁵1. By comparing them with others which are lesse evil. 2. By examining them according to their full latitude, shewing how many impieties are involved in every one. 3. By distinguishing them into their several degrees.

1. By comparing them; for example, sinnes of Commission are in themselves more hainous then sins of Omission.⁶ Sins against the Gospel are in some respects much worse then sins against the Law, because they are against greater light and mercy; and the more means any have injoyed, the greater shall their condemnation be. Corazin and Bethsaida, (Mat. 11.21, 22) being upon this ground pronounced by our Saviour to be in a worse condition then Tyre and Sidon. As in matter of grace, God does not weigh it by the Scales, but try it by the touchstone; not so much regarding the number as the truth of duties. So it is likewise for sins; a lesser sin against light and love does more provoke him, then a much greater with reluctancy, or from surprisal.

Transgressions against the first Table, are worse then those against the second. If one man sin against another, the Judge shall judge him:⁷ But if a man sin against the Lord, who shall intreat for him? and for this reason the first Table is called The great Commandment. (Mat. 22.38)

Neglect of a principal duty of the first or second Table, is a greater sin then the neglect or omission of that which is circumstantial or ceremonial: Obedience and Mercy being better then sacrifice. (1 Sam. 15.22)

Sins against the clear light of nature or reason, are in many respects worse then those that are discovered to us by the written Word. The more obligations are broken, the greater still is the sin, as when our offence is not onely against the Word of God, but likewise against the Law of Nature, Conscience, particular Promises and Vows.

2. By examining the latitude and comprehensiveness of any kinde of sin, though it may more especially referre to the breach of some one Commandment, yet if we search into its utmost compasse and extent, we shall finde that it does also refer unto divers others; So the sins of the second Table, do not only intrench upon one another, but also upon those of the first Table, by reason of that disobedience which is in them, unto the Command of God.

3. By distinguishing the degrees of sin, the first Consent being not so bad as the Act, nor the Act so bad as the Custome and delight; A particular offence being not so bad as an habitual reigning sin, that wastes the conscience.

⁸3. That which does more especially concern us in our Confessions, is the aggravation of particular sins. Because a general view of them, is more apt to produce a confused stupor and amazement, rather then any proper and genuine humiliation. Every man hath some black dayes in his Calendar, some more notorious sin, whereof he hath been guilty. He should in his private humiliation endeavour to call those to fresh remembrance, (Ps. 51.3) and set them before him. Not forgetting that horrour and dread which appeared to him, when God did first discover them to his conscience. And therefore it will concern us to labour after a more distinct discovery of the heinousnesse of our particular offences, which will best appear by examining them according to their divers circumstances.⁹

Now the Circumstances of actions are usually reckoned to be these seven. 1. The Person. 2. The Place. 3. The Thing. 4. The Means. 5. The End. 6. The Manner. 7. The Time.

¹⁰1. The Person is considerable under a twofold capacity, either for the Person Offended. Offending.

1. The Person offended, the Creator and Governour of the world;¹¹ so eminent for his Greatnesse and Majesty, which does adde much to the offence; An ill word against the King, being high Treason, whereas the greatest offence against another is not so much. So that it may be very helpfull to set forth the heinousnesse of any sin, to consider who it is that is offended by it. Not only our Brethren, Superiours, Equals, Inferiours, or our selves; but the great God, who is able with the blast of his mouth, with a frown of his countenance to ruine us eternally, and cast us into hell. And it must needs argue extream folly for men to contend with their Maker, (1 Cor. 10.22) to provoke him to jealousie, as if they were stronger then he.

So infinite in holinesse, and knowledge; of pure and piercing eyes; abhorring sin infinitely, and yet necessarily beholding it. Though men may stop their eares, or shut their eyes against what they dislike, yet God cannot go out of the hearing or seeing of sin. He hears every one of our vain and sinful words. He sees into the secret corners of our hearts, the least glimpse of any sinful contrivement, which we our selves can scarce take notice of; and should we provoke the eyes of his glory?

So terrible in his Justice and Majesty, (Isa. 3.8) who shall one day come with thousands of his glorious Angels, in flaming fire to render vengeance upon all those that know him not, or obey him not.

So merciful and gracious unto us; The Lord our Redeemer, the holy One of Israel our King; Our Father who hath loved us, and hath given us everlasting consolation,¹² and good hope through grace. And shall we return evil for good, and hatred for his good will? Shall we thus requite the Lord? Is not he our Father that bought us? hath he not made us, and established us? (Deut. 32.6)

The Person offending; a frail creature, of a dependant being; preferred out of nothing, to the noble condition of the humane nature. One that hath taken upon him the Profession of Religion, ingaged himself to the duties of Christianity by a solemn Vow in Baptism, participated the means of Grace in a greater measure then others; and hath had so much experience of Gods more especial favour towards him. One who is called a Christian, and rests in the Gospel, and makes his boast of Christ,¹³ and knows his will, and approves the things that are more excellent, &c.

¹⁴2. The Place, where we have enjoyed the liberty and sunshine of the Gospel; In the land of uprightness dealing unjustly. In that very place which hath so much abounded with temporal and spiritual blessings; flowing with milke and honey, and that which is more nourishing and pleasant to the soul, then either of these to the body; The Word and Ordinances of God in sincerity and power: ‘Tis recorded of the Israelites, Psal. 106 7. that They provoked God at the sea, (Ps. 106.7) even at the red sea; which is repeated with an Emphasis, as being the place of mercy where they had lately seen so miraculous a deliverance, which circumstance did adde a great aggravation to their rebellion.

¹⁵3. The Thing; that which we have so often relapsed into, against which we have so frequently resolved, being in it self (it may be) of a more foule and scandalous nature, &c. Hitherto does belong the aggravations which concern the kinds of sin, which were mentioned before.

4. The Means; with hypocritical pretences,¹⁶ making Religion the veile for our unlawful desires, fighting against God with those abilities, with which we should serve him. Abusing that health, wealth, strength, wit, and all the other Talents we have received; not only neglecting to improve them unto the glory of the Giver, but wastefully lavishing of them, so that we cannot with the foolish servant give God his own again; using them as weapons against him, thereby resisting his Spirit and Ordinances.

5. The End; for lying vanities,¹⁷ the short pleasures of sin, which are not without some mixture of sorrow, in the very injoyment of them, and do afterwards fill the soul with guilt and fear. Forsaking the Fountain of living waters, (Jer. 2.13) and hewing out unto our selves broken Cisterns that will hold no water. Spending our money for that which is not bread, (Is. 55.2) and our labour for that which satisfieth not. Prosecuting those things whereof we might be ashamed; the end of which will be death. (Rom. 6.2)

6. The Manner how;¹⁸ which is capable of much amplification, it being a great addition to the heinousnesse of any sin, when it is committed, either,

Out of ignorance, when we have had means of being better informed; Out of impudence, against the dictates of nature; (Heb. 10.26) the light of reason and education; some taste and relish of spiritual things; the checks of conscience; former promises and resolutions. After much consideration and debate with our own hearts. Against our own experience and observation of many judgements that have been inflicted upon such a sinne. Against many examples, much patience, the means of remedy, in which respects the sins of men are much worse then those of the devil: for he never sinned against example, being the first offender; nor against patience, being immediately upon the first offence cast into hell; nor against remedy, there being no possible means allowed him for his recovery. Out of base ingratitude, against the frequent and favourable motions of the blessed Spirit: Despising the riches of Gods goodnesse,¹⁹ and forbearance, and long-suffering, whereby we should have been led to repentance. After frequent relapses, which do multiply the guilt of sin, (2 Pet. 2.22) like the increase of figures; though the first fault be but as one, yet the second relapse makes it as ten, the third as an hundred, the next as a thousand, and so on, according to this multiplied proportion. Out of presumption and forestalling of pardon, making the mercy of God to lead us unto sin. (Ps. 50.17) Out of much obduratenesse and pertinacy, casting his laws behinde our backs,²⁰ and hating to be reformed. Drawing iniquity with cords of vanity, and sin as it were with cart-ropes: Treasuring up wrath against the day of wrath, as if we would weary God with our iniquities; with much forwardnesse, and constancy, notwithstanding the great trouble and difficulty there hath been in the service of sin; without any, or with very small temptation; with much cheerfulnesse and delight,²¹ as if there had been pleasure in destruction; with much eagernesse, and desire, drinking inquity like water; working all uncleannesse with greedinesse; with an high hand, as if we would reproach the Lord, refusing to return unto him; with mad impudence, provoking God to his Face, as if we were stronger then he.

7. The Time when:²² Not only in our childehood, but in our man-hood; not only when we sate in darknesse, in the dayes of our unregeneracy; but since he hath called us into his marvellous light, since the glorious Gospel hath shined into our hearts, having, (perhaps) but lately suffered under such an affliction, and received such a special deliverance, upon which we did renew our Covenant with God by fresh resolutions of strict and circumspect walking.

Each of these circumstances may be otherwise more largely amplified, according to the several natures of those sins to which they are applied in our confessions; but by that which hath been already said, it may sufficiently appear how the distinct understanding and consideration of them may be very useful in this businesse.

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Footnotes

1. Manifold transgressions and mighty sins ↩

2. Mr. Goodwin’s aggravation of sinne. ↩

3. Rom. 8.23. Gen. 3.17. Hag. 2.13. ↩

4. Ps. 19.1[…]. Ezra 9.6 Ps. 40.12. ↩

5. Kinds of sinne. ↩

6. Heb. 10.28, 29. 2 Cor. 3.8. ↩

7. 1 Sam. 2·25. ↩

8. Particular sins. ↩

9. Quis, ubi, quid, quibus auxillis, Cur, quomodo, quando. ↩

10. 1. The Person.
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11. The Person. ↩

12. 2 Thes. 2.16· Ps. 109.5. ↩

13. Rom. 2.17 18. ↩

14. 2. The Place. Isa. 26.10.
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15. 3. The Thing.
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16. 4. The Means.
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17. 5. The End.
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18. 6. The Manner.
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19. Rom. 2· 4 ↩

20. Isa. 5.18. Rom. 2.1. Isa. 43.24 ↩

21. Job 15.16 Eph. 4.19. Num. 15.30. Jer. 5.3. Isa. 65.3. 1 Cor. 10.22. ↩

22. 7. The Time.
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