dung Mal. 2. 3. and a menstruom cloath yet thou owest it already as thou art a creature and one debt cannot pay another If then we should goe a begging to all the Angels who never sinned let them lay all their stock together it would begger them all to pay for one sinne no it is not the merit of Angels will doe it for sinne is the transgression the destruction of the Law Psal 109. 1. and the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more worth than heaven and all that is therein Onely though it be thus unconquerably sinfull by all created powers it hath not gone beyond the price that Christ hath paid for it the Apostle compares to this very purpose sinne and Christs righteousnesse together Rom. 5. 15 20. 'T is true sayes hee that sinne abounds and that one sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and instanceth in Adams sinne which staineth all mens natures to the end of the world yet sayes he the gift of righteousnesse by Christ abounds much more abounds to flowing over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes the Apostle 1 Tim. 1. 14. as the sea doth above mote-hills Malach. 7. 14. Though therefore it would undoe all the Angels yet Christs riches are unsearchable Eph. 3. 8. hee hath such riches of merit as are able to pay all thy debts the very first day of thy mariage with him though thou hadst beene a sinner millions of yeares afore the creation to this day and when that is done there is enough left to purchase thee more grace and glory than all the Angels have in heaven In a word he is able to save to the utmost all that come to God by him Heb. 7. 5. let their sins be what they will But then wee must come to him and to God by him and take him as our Lord and King and head and husband as he is freely tendered we must be made one with him and have our hearts divorced from all our sinnes for ever And why not now doe we yet look for another Christ and to allude to us as Naomi said to Ruth Is there yet any more sonnes in my wombe that they may be your husbands So say I Hath God any more such sonnes or is not this Christ good enough or are we afraid of being happy too soon in being married to him But yet if we will have Christ indeed without whom we are undone how shall we thou continue in sinne which is thus above measure sinfull no not in one The Apostle speaks there in the language of impossibility and inconsistencie Christ and the raigne of one sinne they cannot stand together And indeed wee will not so much as take Christ untill first wee have seene more or lesse this vission here and sinne appear to us as to him above measure sinfull naturally we slight it and make a mock of and account it precisenesse to stick and make conscience of it but if once sinne thus appeares to any but in its owne colours that man will looke upon the least sinne then as upon hell it selfe and like a man affrighted feare in all his wayes lest he should meet with sinne and starts at the very appearance of it he weepes if sinne doe but see him and hee doe but see it in himselfe and others and cryes out as Ioseph did How shall I doe this and sinne and then a man will make out for Christ as a condemned man for life as a man that can no longer live oh give me Christ or else I die and then if upon this Christ appeares to him and manifests himselfe as his promise is to thē that seek him Ioh. 14. 21. his heart thereupon will much more detest and loathe it he saw it evill afore Out then it comes to have a new tincture added which makes it infinitely more sinfull in his eyes for he then lookes upon every sinne as guilty of Christs bloud as dyed with it though covered by it the grace of God appearing teacheth us to deny all ungodlinesse and worldly lusts The love of Christ constraines him Thinkes he Shall I live in that for which Christ died shall that be my life which was his death did he that never knew sinne undergoe the torment for it and shall I be so unkinde as to enjoy the pleasure of it No but as David when hee was very thirstie and had water of the well of Bethleem brought him with the hazard of mens lives powred it on the ground for sayes hee It is the blood of these men So sayes he even when the cup of pleasures is at his very lips It cost the blood of Christ and so pours it upon the ground And as the love of Christ constraines him so the power of Christ doth change him Kings may pardon Traytors but they cannot change their hearts but Christ pardons none hee doth not make new creatures and all old things passe away because he makes them friends favourites to live with and delight in and if men put on Christ and have learned him as the truth is in Iesus they put off as concerning the former conversation the old man with the deceitfull lusts and he ceaseth from sinne that is from the course of any knowne sin they are the Apostles owne words which shall judge us and if we should expect salvation from him upon any other termes we are deceived for Christ is author of salvation to them onely that obey him Heb. 5. 9. AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE BY THO GOODWIN B. D. LONDON Printed by M. F. for Iohn Rothwell 〈…〉 be sold at the Sun in Pauls Church 〈…〉 M DC XXXVII Contents of Aggravation of sinning against knowledge Doct. TO sinne against knowledge is the highest aggravation of sinning page 34 1. Demonstrations of the point by comparing it with other kinds of sinning 36 How much sins against knowledge doe transcend sins of ignorance 37 1. In sins of ignorance there may be a supposition if he had known it he would not have done it but not so in these ibid. 2. The vast difference between them appears in the repentance God accepts for each a generall repentance for the one not so for the other 39 3. Some kinds of sinning against knowledge exclude from mercy which done ignorantly leave a capacity of it 40 4. Sinning against knowledge is the highest but that of sinning against the holy Ghost 41 6. Reasons 1. Because knowledge is the greatest mercy 42 2. Knowledge is the immediate guide of men in all their waies a man sins against his guide 43 That knowledge is so proved in that an erroneous conscience binds 45 3. Reason Knowledge layeth a further obligation to obedience ibid. Lawes come in force when promulged 46 4. There is the more contempt cast on the law 47 5. In sins against knowledge the will of the sinner closeth more with sin as sin ibid. 6. In sinning against knowledge a man condemnes himselfe 48 Three things handled concerning sins against knowledge ibid.
AGGRAVATION OF SINNE AND SINNING Against KNOWLEDGE MERCIE Delivered in severall Sermons upon divers occasions BY THO GOODVVIN B. D. LONDON Printed by M. Flesher for Iohn Rothwell and are to be sold at his Shop at the signe of the Sun in Pauls Churchyard MDCXXXVII AGGRAVATION OF SINNE BY THO GOODWIN B. D. LONDON Printed by M. F. for Iohn Rothwell and are to be sold at the Sun in Pauls Church-yard M DC XXXVII A TABLE OF THE CONTENTS OF the Aggravation of sin THe subject is the sinfulnesse of sin page 2. The mischievous effects of the evill of sin ibid. 1. It hath debased the soule ibid. 2. It defiles the soule 1. In an instant 2. Totally 3. Eternally 3 3. It robs the soule of the image of God 4 4. It robs a man of God himselfe 5 5. It was the first founder of hell 6 The essence of sin is the cause of all these evills ibid. Sin an evill that contains all the evils in the world 7 1. It is the cause of sorrowes and diseases and all evills ibid. 2. There is some peculiar mischief in sin not found in other evils as appears in divers instances 8 Quest What transcendencie of evill is in the essence of sin that makes it above all other evill 10 Answ It is contrary to God and all that 〈◊〉 〈◊〉 〈◊〉 1. It is contrary to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ibid. being ibid. 2. It is contrary to all his attributes which are his name is to himselfe and what ever is his ibid. 1. To his lawes and ordinances 2. To his favourites 3. To his image in mans owne breast 11 Sinfulness of sin aggravated from the person suffering being God and man 12 The least sin virtually more or lesse containes all sin in the nature of it proved ibid. Every sin inclines our nature more to sin 13 Sin containes not onely all other evils in it but also all of its owne kind ibid. Sinne a perfect evill ibid. Reasons why sin is the chiefest evill 1. Because it is simply to be avoided for its selfe 2. Because there can be no worse punishment than it selfe 3. Because it cannot have a worse epithete given it than it selfe 14 Use Wonder at the abounding nature of sin 15 Examine our owne estates ibid. Quest When a mans sins may be said to be his own Answ 1. Then he commits sin out of his owne 2. Then he hates it not but loves it 3. Then he nourisheth it cherisheth it 4. Then he provides for it 5. Then he lives in sin 17 Use 2. Consider the punishment of sin is out of measure fearfull 18 It containes all miseries in it 19 What the damned speake of sinne in hell ibid. Use 3. Onely Iesus Christ can conquer sin 21 Christs righteousnesse abounds sins sinfulnesse 22 Come to God through Christ and take him to be our Lord and King 23 Sinne and Christ cannot stand together ibid. We will not take Christ while sin appears sinfull to us ibid. IMPRIMATUR THO WEEKES R. P. Ep o Lond. Cap. Domest AGGRAVATION OF SINNE ROM 7. 13. Was that then which is good made death unto mee God forbid But sinne that it might appeare sin working death in mee by that which is good that sinne by the commandement might become exceeding sinfull WEE finde our Apostle in the 9. verse to have been alive but struck upon the sudden dead by an apparition presented to him in the glasse of the law of the sinfulnesse of sinne Sin revived sayes the 9. verse appeared to be sinne sayes the 13. verse lookes but like it selfe above measure sinfull and hee falls downe dead at the very sight of it I dyed sayes he in the 9. it wrought death in me sayes the 13. that is an apprehension of death and hell as due to that estate I was then in But yet as the life of sinne was the death of Paul so this death of his was but a preparation to a new life I through the Law and dead to the Law that I might live to God Gal. 2. 19. and here hee likewise speakes of Gods worke upon him at his first conversion for then it was that hee relates how sinne became in his esteeme so above measure sinfull The subject then to be insisted on is the sinfulnesse of sinne a subject therefore as necessary as any other because if ever we be saved sinne must first appeare to us all as it did here to him above measure sinfull And first because all knowledge begins at the effects which are obvious to sense and interpreters of the nature of things therefore wee will begin this Demonstration of the evill of sin from the mischievous effects it hath filled the world withall it having done nothing but wrought mischiefe since it came into the world and all the mischiefe that hath beene done it alone hath done but especially towards the poore soule of man the miserable subject of it Which first it hath debased the soule of man the noblest creature under heaven and highest allyed made to be a companion fit for God himselfe but sinne hath stript it of its first native excellency as it did Reuben Gen. 49. 41. debased the soule more worth than all the world as Christ himselfe saith that onely went to the price of it yet sinne hath made it a drudge and slave to every creature it was made to rule therefore the Prodigall as a type is said to serve swine and feed on huskes so as every vanity masters it Therefore we find in Scripture that men are said to be servants to wine Tit. 2. 3. servants to riches and divers lusts c. And hence it is that shame attends upon it Rom. 6. 21. Now shame ariseth out of an apprehension of some excellencie debased and by how much the excellencie is greater by so much is the shame the greater and therefore unutterable confusion will one day befall sinners because sinne is the debasement of an unvaluable excellencie Secondly it not onely debaseth it but defiles it also and indeed there was nothing else that could defile it Mat. 15. 20. for the soule is a most pure beame bearing the image of the Father of lights as farre surpassing the sinne in purenesse as the sunne doth a clod of earth and yet all the dirt in the world cannot defile the sunne all the clouds that seeke to muffle it it scatters them all but sinne hath defiled the soule yea one sinne the least defiles it in an instant totally eternally First one sinne did it in the fall of Adam Rom. 5. 17. one offence polluted him and all the world Now suppose you should see one drop of darknesse seazing on the sunne and putting out that light and eye of heaven and to loosen it out of the orbe it moves in and cause it to drop downe a lump of darknesse you would say it were a strange darknesse this sinne did then in the soule to which yet the sunne is but as a Taper Secondly it
Therefore Eph. 4. 18 19. the Apostle speaking of them sayes that through their ignorance and darknesse and want of feeling they committed sin with greedinesse and so with more pleasure they not having knowledge or hearts sensible of the evils that attend upon their courses Secondly thou wilt in sinning against knowledg be given up to greater hardnesse If the light that is in thee be darknesse sayes Christ how great is that darknesse therefore the more light a man hath and yet goes on in works of darknesse the more darknesse that man will be left unto even to a reprobate mind in the end Thirdly it will procure thee to be given up to the worst of sins more than another man for God when he leaves men makes one sin the punishment of another reserves the worst for sinners against knowledge These Gentiles when they knew God they worshipped him not God gave them up to the worst of sinnes whereof they were capable as unnaturall uncleannesse c. But these are not sinnes great enough for thee that art a sinner of the Christians to be given up to drunkennesse or adultery c. otherwise than to discover thy rottennesse these are too small sins but thou shalt be given up to inward profanenesse of heart as Esau was having been brought up in a good family so as not to neglect holy duties onely but to despise them to despise the good word of God and his Saints and to hate godlinesse and the appearance of it thou shalt be given up to contemne God and his judgements to trample under foot the blood of the covenant or else unto devilish opinions those other are too small to be punishments of thy sinne For stil the end of such an one must be seven times worse than the beginning as Christ sayes it shall if thou wert a drunkard a swearer or an uncleane person before and thy knowledge wrought some alteration in thee thou shalt not haply be so now at thy fal but seven times worse profane injurious to Saints a blasphemer or derider of Gods wayes and ordinances Fourthly when thou commost to lay hold on mercy at death thy knowledge will give thee up to more despaire than another man Knowledge though when it is but newly revealed it is an help yet not made use of turns against the soul to wound it and to work despaire and this both because we have sinned against the meanes that should have saved us as also because such as sinne against knowledge sin with more presumption and the more presumption in thy life the more despaire thou art apt to fall into at death Therefore Esay 59. 11 12. what brought such trouble and roarings like Beares upon these Jewes and that when salvation was looked for that yet it was so far off from them in their apprehensions our iniquities say they testifie to our face and we know them Now then sins testifie to our face when our conscience tooke notice of them even to our faces when we were committing them and then also the same sins themselves will againe testifie to our faces when we have recourse for the pardon of them Therefore thou wilt lye roaring on thy death bed and that thou knowest them will come as an argument that thou shalt not have mercie As ignorance is a plea for mercie I did it ignorantly therefore I obtained mercie so I did it knowingly will come in as a bar and a plea against thee therefore I shall not have mercie Fiftly both here and in Hell it is the greatest executioner and tormenter In this sense it may be said Qui auget scientiam auget dolorem He that increaseth knowledge increaseth sorrow as Solomon speaks for knowledge enlargeth our apprehension of our guilt and that brings more feare and torment Have they no knowledge who eate up my people Yes there is their feare sayes David Therefore Heb. 10. 28. after sinning after knowledge there remaines not onely a more fearfull punishment but a more fearfull expectation in the parties consciences And this is the worme in hell that gnawes for ever Light breeds these wormes But then you will say it is best for us to be ignorant and to keep our selves so I answer no For to refuse knowledge will damn as much as abusing it This you may see in Prov. 1. 23. Ye fooles sayes wisedome you that hate knowledge Turne and I will poure my spirit upon you and make known my words to you Well ver 24. they refused and would none of his reproof Therefore sayes God I will laugh at your calamitie that is I will have no pitty but instead of pitty God will laugh at you and when your feare comes I will not answer because ye hated knowledge ver 29. so as this is as bad There remaines therefore no middle way of refuge to extricate thy selfe at and avoid all this no remedy but turning unto God otherwise thou canst not but be more miserable than other men yea and this must be done speedily also For thou having knowledge God is quicker in denying thee grace and in giving thee up to a reprobate mind than another man who is ignorant He will wait upon another that knows not his will waies twenty thirty forty yeares as he did upon the children of the Israelites that were borne in the wildernesse and had not seene his wonders in Egypt and at the red sea but those that had he soone sware against many of them that they should never enter into his rest Christ comes as a swift witnesse against those to whom the Gospell is preached Mal. 3. 5. he makes quick dispatch of the treaty of grace with them Therefore few that have knowledge are converted when they are old or that lived long under the meanes And therefore you that have knowledge are engaged to repent and to turn to God and to bring your hearts to your knowledge and that speedily also or else your damnation will not only be more intolerable than others but the sentence of it passe out more quickly against you Therefore as Christ sayes Ioh. 12. 36. Whilst you have the light walk in it For that day of Grace which is very clear and bright is usually a short one And though men may live many naturall dayes after and enjoy the common light of the sunne yet the day of grace and of gracious excitements to repent may be but a short one FINIS AGGRAVATION OF SINNING AGAINST MERCIE By exaggerating the Riches of common Mercies men sinne against BY THO GOODWIN B. D. LONDON Printed by M. F. for R. Dawlman at the brazen Serpent in Pauls Church-yard MCD XXXVII THE TABLE THe first generall Head What goodnesse or bounty patience and long suffering are in God page 3. Bounty in God described ibid. 1. He must be a giver 4 2. What he gives must be his owne ibid. 3. He must give largely 5 4. He must give all he gives freely 6 5. He looks for no