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]].
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.