Are All Transgressions of the Law Equally Heinous?

Answ. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

g. Are all sins equally criminal? A. No.

Qj How prove you that? A. The scripture represents some sins -as greater than others, some sins are more punished than others, and one sin is unpardonable.

Q. Are not all sins infinitely evili A. Yes 5 as

they are committed against an infinitely holy God.

Q. How then can some sins be more heinous or worse than others? A. As therein we more fully exert

our enmity against God, and do greater injury to his declarative glory, John xix. 11. and xv, 22.

Q. In what different respects are some sins more hei-

nous than otherp?. A. Either in themselves, or

by the aggravations that attend them.

£). How are some sins more heinous in themselves 2

A. As they directly break more commandments, and contain greater injury to God or men, than others.

Q. W hether are- sins directly against the first or second table more heinous? A. Sins against the first 5 for

these are an immediate attack on the being, name, worship, and property of God, which are more precious in them* selves than what belongs to men, 1 Sam. ii. 25.

Q What are the worst sins against the first table?

A. Atheism, idolatry, profane swearing, unbelief, &c,

Q. Why are these more heinous? A. Because

they are a direct attempt against the being and essential honour of God, or do blasphemously misrepresent him.

Q. What are some of the worst sins against the second table of the law?

A. Murder, adultery, slander, Sic.

Q. Why are these more heinous? A. Because they Tob a man of his life, wife, or good name, which are more precious than his wealth, Job ii. 4. Prov. xxii. 1.

£). V. hat sins agair.st the first table break many comm;- ds? A. Every sin against it; but especially those

against the first commandment break all the ten.

Q. rlow do these sins break the commands of the second table? A. As they are a direct attack upon the being and honour of God, they loose all binding impressions of duty to our neighbour: and moreover, to rob a man of his God, or means of enjoying him, is a greater injury than to rob him of his life, and every other earthly enjoyment.

Q. How then is it, that sms against the first tat Je of the law are ordinarily so lightly accounted of? A. It proceeds from our Atheism, pride, and ignorance of God.

Q. What sins against the second table directlv break many commandments? A. Every sin against it, particularly drunkenness, theft, cuvetousness, envy, slander, &.C.

Q. How doth drunkenness bred the commandments of the first table?

A. Drunkenness makes a god of our belly; it unfits us for meditation, prayer, and ether ordinances, and justl] stops our admission to th? seals of the covenant; it occjsiors our taking God’s name in vain, md perverting his creatures to sinful purposes, and disqualifieth us for re-Quest. 83. Of the Aggravations of Shu 289

membering the Sabbath to come, or improving the work of the Sabbath past*

Q. How doth drunkenness break the commandments of the second table? A. It disqualified us for performing relative duties; by it we devote to the service of Satan that money which would support our family, the magistrates, ministers, and poor 5 and waste time in encouraging others to sin j it breaks our bodily constitution, occasions quarrels and fighting, starves our families, inflames our fleshly lusts, ruins our estate, and tempts us to steal, procures a bad name, and fills our mouth with slander, and incites an inordinate desire of liquor.

Q. How do theft and covetousness break the commandments of the first table? A. The covetous thief makes riches his god, worships its image and superscription, profanes God’s good creatures, and hath his head and heart full of carnal projects on the Sabbath.

Q. How do theft and covetousness break the commandments of the second table? A. These sins hinder the performance of our duty to our relations j take from our neighbour the supports of his life, and endanger our own j encourage idleness and prodigality f these incentives of lust -, procure a bad name, &c,

Q. Why doth the apostle James say, that though a man should keep the whole law, and yet offend in one pointy he is guilty of all f

A. Because every sin is against the love that is the fill* nlment, and tramples on the authority that is the foundation of the whole law, Jam. ii. 10.

Q. What is the second way some sins are more heinous than others? A. By the aggravations attending them. Q. What call you an aggravation of sin? A. Any

circumstance attending it which increaseth its guilt. Q* From what circumstances are sins aggravated? A. From the person offending or offended; from the means against which sin is committed j and the quality s time, place, and manner of the offence, 2 Sam. ii. 25. Q. How is sin aggravated from the person offending $ A. The sins of superiors in gifts, graces, age, or station as parents, husbands, masters, magistrates, or ministers, are more heinous than the same sins committed by their respective inferiors, Hos. v. 1.. Isa. xxxviii. 14. Q. Why are the sins of superiors more heinous? t B b

A. Because their sins prostitute more of the image or authority of God lodged in them, and do more harden and encourage others in sin, 1 Kings xii. 25, — 33.

Q. How is sin aggravated from the person immediately offended by it? A. Sins committed immediately against God, Christ as Mediator, or the Spirit and his grace, are more heinous than like sins committed against men; sins against many, are more heinous than like sins against few 5 sins against saints, particularly weak ones, more heinous than like sins against others •, sins against superiors, more heinous than like sins against inferiors *, and sins against men’s souls, than like sins against their bodies.

£). How is sin aggravated from the means against which it is committed? A. Sins committed against the express letter of the law, clear revelation, manifold warnings, reproofs, convictions, vows, resolutions, mercies, judgments, ckc. are more heinous than the same sins committed in contrary cases, Isa. xxvi. 10. Luke xii. 47.

Q. Why so? A. Because, besides the sin itself,

there is added an aouse of those clear revelations, warnings, reproofs, convictions, mercies, judgments, &c.

Q. How is sin aggravated from the quality of the offence?

A. Sins finished in word and deed, or which cannot admit of restitution, are more heinous than like sins only conceived in thought, or which admit of restitution.

Q. Why so? A. Because, in the former cases, sin

spreads wider, and continues longer than in the latter.

Q. How is sin aggravated from the time of the offence P

A. Sins committed on the Sabbath, in the time of worship, season of gospel light, or of signal mercies or judgments, are more heinous than the same sins committed in other seasons, Matth. xi. 23. 2 Chron. xxviii. 22.

Q. Why so? A. Because, in these cases,

besides the sin itself, holy time is profaned, and eminent duties excluded, Isa. xxii. 12, 13. 2 Chron. xxviii. 22.

Qj How are sins aggravated from the -place of the offence?

A. Sins in a gospel-land and in a public or sacred place, are more heinous than the same sins committed in other places, Isa. xxvi. 10. 2 Chron. xxxiii. 4.

£). Why so? A. Because such sins do pour more

contempt on God, and do more harden and encourage others in sin, 2 Sam. xvi. 22. 1 Kings xiii. 1, 33, 34.

Q. How are sins aggravated from the manner of them?

A. Sins done deliberately-, wilfully, boastingly, mall* ciously, frequently, obstinately continued in, or relapsed into after repentance, are more heinous than the same sins committed through ignorance, weakness, or the hurry and violence of temptation, or with blushing, or seldom, and not continued in,. Psalm xcv, 10. Jer. xliv.

Q. Doth wilful or slothful ignorance excuse, our sin?

A. No j it is a damning sin in itself, Isa. xxvii. 11,

Q. Which are the worst of all sins? A. Unbelief,

and the sin against the Holy Ghost, Heb. x. 26, 29.

Q. What is unbelief? A. Our refusing Christ as offered in the gospel; or discrediting.the record which God has therein given of his Son with respect to us in particular.

Q. What is the gospel-record God has given concerning Christ?

A. That in him there is eternal life for sinners of mankind, even the chief, 1 John v. 11. 1 Tim. i. 15.

Q. How are we to appropriate this divine record?

A. By believing that in Christ, as offered to us, there is eternal life for us in particular, 1 Tim. i. 15.

Q. Wherein lieih the peculiar evil of unbelief?

A. It disparageth all the persons of the adorable TrinU ty, vilifies all the divine perfections as highly glorified in the work of our redemption, and most eminently ruins the souls of men, John xv. 22, 23, 24. Heb. iii.

Q. How doth unbelief disparage the divine persons?

A. It contemns the Father as the giver of Christ 5 tramples on the blood and mediation of Christ, despising him as the unspeakable gift of God; and resists the Holy Ghost in the application of his grace, Isa. liii. 1, &c.

Qj How doth unbelief vilify the divine perfections as manifested in the work of our redemption? A. It practically calls God’s wisdom absolute folly, his power weakness, his holiness impurity, his justice iniquity, his love hatred, his truth deceit and falsehood, 1 Cor. i. 23.

Qj. Which divine perfection doth -unbelief especially oppose and vilify? A. Redeeming love, in the freedom and greatness thereof; which shews it to be a most strange and aggravated wickedness, John iii. 16, 17, 18*

Q. How doth unbelief ruin men? A. It gives strength to their other sins, fixefh their guilt upon them, and binds them over to distinguished and eternal vengeance.

O. Is unbelief a single sin .? A. No 5 it is a collec-

lion of all the worst sins 5 Atheism, ignorance, idolatry, murder, slander, blasphemy, &c. attended with many and great aggravations, John xv. 22, 23, 24. Heb. iii.

Q. How doth God destroy unbelief in his elect?

A. By shedding abroad hie matchless love in their heart.

Q. What is the sin against the Holy Ghost?

A. It is unbelief aggravated to the highest degree; or it is a known, wilful, malicious, and avowed blasphemy and rejection of Christ, and the whole plan of salvation through him, after conviction of his excellency by the common operation of the Spirit, Heb. vi. 4, 5, 6. x. 26.

Q^ Why is this sin called the sin against the Holy Ghost I A. Because it is committed in

direct opposition to the strivings of the Spirit of God, and the abundant evidence which he gives of the truth of the gospel. Heb. x. 26, — 30.

£>. Can every man commit this sin? A. No j Pagans, ignorant persons, and believers, cannot commit it.

Qj What may be a sure evidence to a distressed soul, that he has not committed this sin against the Holy Ghost?

A. If he is burdened with fears of its guilt and vileness, and desires salvation through the blood of Christ.

Q» Wherein do the sin against the Holy Ghost, and all other sins differ? A. It is unpardonable, and they are not.

Q. Why is the sin against the Holy Ghost unpardonable?

A. Not for the lack of mercy in God, or merit in Christ; but because this sin fully and finally rejects the Spirit’s application of this mercy and merit, Heb. x. 26, 29.

Q. For what end hath God set up one sin as unpardonable? A. To affright men from sinning against their light *, as every sin against light is a step towards this sin.