Discourses on various important subjects, nearly concerning the great affair of the soul's eternal…

Hence (by the way,) the Love, Honour, and Obedience of Christ towards God, has infinite Value, from the excellency and dignity of the Person in whom these Qualifications were inherent: and the Reason why we needed a Person of infinite Dignity to obey for us, was because of our infinite comparative Meanness, who had disobeyed, whereby our Disobedience was infinitely aggravated: We needed one, the worthiness of whose Obedience, might be answerable to the unworthiness of our Disobedience; and therefore needed one who was as great and worthy, as we were unworthy.

Another Objection (that perhaps may be thought hardly worth mentioning.) is, that to suppose Sin to be infinitely heinous is to make all Sins equally heinous; for how can any Sin be more than infinitely heinous? But all that can be argued hence is, that no Sin can be greater with respect to that aggravation the worthiness of the ⟨p. 23⟩Object against whom it is committed: one Sin can't be more aggravated than another in that respect, because in this respect the aggravation of every Sin is infinite; but that don't hinder but that some Sins may be more heinous than others in other respects: as if we should suppose a Cylinder infinitely long, it can't be greater in that respect, viz. with respect to the length of it; but yet it may be doubled, and trebled, and made a thousand fold more, by the increase of other Dimensions. Of Sins that are all infinitely heinous, some may be more heinous than others, as well as of divers Punishments that are all infinitely dreadful Calamities, or all of them infinitely exceeding all finite Calamities, so that there is no finite Calamity however great but what is infinitely less dreadful, or more eligible than any of them, yet some of them may be a thousand Times more dreadful than others. A Punishment may be infinitely dreadful by reason of the infinite Duration of it; and therefore can't be greater with respect to that Aggravation of it, viz. its length of continuance; but yet may be vastly more terrible on other Accounts.

Another Objection (that perhaps may be thought hardly worth mentioning.) is, that to suppose Sin to be infinitely heinous is to make all Sins equally heinous; for how can any Sin be more than infinitely heinous? But all that can be argued hence is, that no Sin can be greater with respect to that aggravation the worthiness of the