1. What it is to sin against knowledg explained 49 1. Distinction To sinne with knowledge and against knowledge doe differ ibid. A regenerate man guilty of more sins knowne than another ibid. Yet not of more sins against knowledge 50 2. Distinction Men sin against knowledge either objectively or circumstantially only 51 1. What it is to sinne directly against knowledge ibid. 2. What to sinne against knowledge circumstantially onely ibid. This distinction explained out of this Chap. ibid. Sinnes directly against knowledge reduced to two heads 52 1. In regard of our selves 5. wayes ibid. 1. When we abuse knowledg to help us to sin ib. 3. Wayes 1. To plot and contrive sin 2. To colour sins committed by lyes 3. To colour sins by pretence of religion and use their knowledg of religion to plead for and justifie their sin ibid. 2. When men neglect to get knowledge that might preserve them from sinning 53 3. When men refuse knowledge that they may sin more freely 55 4. Is to hate the light and to endevour to extinguish it 55 5. When men hold opinions ag their consciences 57 2. Men sin directly against knowledge it selfe in respect of others 58 1. By concealing knowledge ibid. 2. Men indevor to suppresse knowledg in others ib. 3. When men go about to make others sin against their consciences 59 2. Generall Branch Sins committed collaterally or circumstantially against knowledge 60 It is done 1. Either in particular acts of sinning or 2. In continuing in an estate of sinning against knowledge ibid. Particular instances being infinite 61 A distinction is given concerning them ibid. 1. Some sins more transient ibid. 2. Some more permanent and continued untill recalled though but once committed ibid. Which are of all other most dangerous to commit when against knowledge 62 2. Going on in a sinfull estate against knowledge ibid. Three sorts of men thus sin 1. Such as for worldly ends forbear to professe Christ and his wayes which they know to be such 63 2. Those that defer repentance 65 3. Apostate Professors goe on in an estate of sinning against knowledge ibid. Application 67 2. Head Rules whereby to estimate sins against knowledge 68 Of two sorts before sinning or in sinning 69 1. Before sinning 3. Rules 1. The more a man considers the issues and consequents of a sin ibid. 2. The more consultation and debates before 70 3. The more testimonies and warnings against a sin 71 2. Rules to measure the sinfulnesse of such acts in sinning 3. 73 1. The lesse passion or temptation to a sinne against knowledge ibid. 2. The more inward regreet and sorow reluctancy the stronger is the knowledg so more against it 75 3. The more hardnesse of heart in committing a sin known to be a sin the greater the sin as it is a sin against knowledge 76 3. Head Aggravations drawn from the kind of that knowledge we sin against which are five 77 The more strong the knowledg the greater the sin 78 1. To sin against the inbred light of nature ibid. 2. To sin against the light of education 80 3. The more real experimental light men sin against 82 4. The more shining the light is in the conscience joyned with a taste the greater the sin 83 5. To sin against professed knowledge 85 How great an ingagement and motive it is to men of knowledg to turn to God and to take heed of sinning 87 1. Such an one cannot sin so cheap as others their sins are more castly and 〈◊〉 〈◊〉 ibid. And will have lesse pleasure in sinning ibid. 2. Such are given up to greater hardnesse of heart 88 3. Such God gives up to the worst grossest of sins ibid. 4. At death knowledge sinned against gives up to more horror and dispaire 89 5. In hell it increaseth torment 90 FINIS AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE ROM 1. 21. Because that when they knew God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkned THere are two generall aggravations the Apostle insists on in these two Chapters of the Gentiles sinfulnesse First their unthankfulnesse ver 21. in despising the riches of Gods goodnesse Chap. 2. 4. Secondly of Rebellion in sinning against knowledge That when they knew him they glorified him not as God And of all other hee inculcateth this of sinning against knowledge as the greatest for bringing in a long large and particular indictment of many severall sinnes Idolatry ver 23. unnaturall uncleannesse ver 26. c. and all kinds of unrighteousnesse ver 29. hee doth both in the beginning and end of the bill bring in this aggravation that they sinned against knowledge in all these So ver 18. he begins the indictment and promulgation of Gods wrath above all for this that they with-held the truth in unrighteousnesse which was as much as all that unrighteousnesse committed barely in it selfe considered And then again in the end when hee comes to pronounce sentence he comes in with this after all particulars had beene reckoned up Who knowing the judgement of God against those which doe such things yet doe them So that this Doctrine is cleare from hence That to sinne against knowledge either in omitting good duties which we know we ought to performe or committing of sinnes we know wee ought not to doe is the highest aggravation of sinfulnesse I put both in both sinnes of omission and commission for so the particular sinnes the Gentiles are taxed for here are of both sorts as not glorifying or worshipping God as well as turning his glory into a lye c. to omit prayer when your consciences tell you you ought to doe it to omit holy discourse examining the heart when you know you ought to doe them are as well sinnes against knowledge as to tell a lie against your knowledge or as to steale and forsweare or murder or be drunke c. Now when I say it is an aggravation to these sinnes my meaning is this That take any sinne thou thinkest most grosse and view it barely in the act of it put the act nakedly in the one scale be it a sinne of uncleannesse or drunkennesse and then put this circumstance which was added to it in the other scale that before and when thou diddest it thou knewest it to be a sinne this alone weighs as much yea more than the sinne it selfe doth that as it is said of Herod that he added this to all his other sinnes that he cast Iohn in prison who told him of his Herodias and so is made as much as all his former sinnes so is this brought in here that in and unto all their unrighteousnesse this was added they with-held the truth the light of their consciences which is as a Prophet from God they did imprison in unrighteousnesse ver 18. And therefore when Daniel would convince Balshazzar of his deservednesse to lose his Kingdome and that he was not
able to hold weight in the ballance Dan. 5. 22. what puts he into the other scale against him to weigh him up and to shew he was too light ver 21 22 he tells him how his father knew the God of heaven and how that his knowledge cost him seven yeares the learning among wild beasts and thou sayes he his sonne knewest all this and yet didst not humble thy selfe Here is the aggravation weighs downe all he knew the God of heaven against whom he sinned and that judgement on his Father for his pride and then withall he tels him that this God in whose hands is thy breath and all thy wayes thou hast not glorified I name this place among many others because it is parallel with this in the text I le name no more but give reasons and demonstrations for it First Demonstrations The greatnesse of this kind of sinning might many wayes be made appeare we will demonstrate it onely by comparing it with other kinds of sinning To sinne though out of simple ignorance when that ignorance is but the causa sine qua non of sinning that is so as if a man had knowne it a sinne he had not done it doth not yet make the fact not to be a sinne though it lesseneth it For Luke 12. 48. He that did not know his Masters will was beaten when the thing committed was worthy of stripes though he did not know so much because the thing deserves it And the reason is because the Law being once promulged as 1. to Adam it was and put into his heart as the common ark of mankinde though the tables be lost yet our ignorance doth not make the Law of none effect For the Law of nature for ever binds that is all that was written in Adams heart because it was thereby then published in him and to him for us But positive lawes as I may call them as to beleeve in Christ c. anew delivered bind not but where they are publisht Iosiah rent his clothes when the booke of the Law was found because the ordinances were not kept although they had not knowne the Law of many yeares yet because they ought to have knowne it therefore for all their ignorance he feared wrath would come upon all Israel So also Lev. 5. 17. sinnes of ignorance were to be sacrificed for yet however it lesseneth the sin therefore he shall be beaten with few stripes And sure if ignorance lesseneth them knowledge aggravates for contrariorum eadem est ratio therefore he that knowes shall be beaten with many stripes Yea such difference is there that God is said to wink at sins of ignorance Acts 17. 30. The time of this ignorance God winks at Whiles they had no knowledge God tooke no notice yea and he abates something for such sinnes because the creature hath a cloake hath something to say for its selfe as Christ sayes Iohn 15. 22. but when against knowledge they have no cloak Yea farther Christ makes a sinne of ignorance to be no sinne in comparison So there If I had not spoken and done those workes never man did they had had no sinne That is none in comparison but now they have no cloak no shelter to award the stripes or plea to abate of them And that you may see the ground of this vast difference betweene sinnes of ignorance and against knowledge consider first that if a man sin suppose the act the same out of ignorance meerly there may be a supposition that if hee had knowne it he would not have done it and that as soone as he doth know it he would or might repent of it So 1 Cor. 2. 8. If they had knowne they had not crucified the Lord of Glory The like sayes Christ of Tyre Sidon and Gomorrha that if the same things had beene done in them they would have repented But now when a man knowes it afore and also considers it in the very committing it and yet doth it then there is no roome for such a supposition and lesse hope For what is it that should reduce this man to repentance is it not his knowledge now if that had no power to keepe him from his sinne then it may be judged that it will not be of force to bring him to repentance for it for by sinning the heart is made more hard and the knowledge and the authority of it weakned and lessened as all power is when contemned and resisted Rom. 1. 21. their foolish heart becomes darker Aristotle himselfe hath a touch of this notion in the third of his Ethicks that if a man sinne out of ignorance when he knowes it he repents of it if out of passion when the passion is over he is sorry for what he hath done but when a man sinnes deliberately and out of knowledge it is a signe he is fixed and set in mischiefe and therefore it is counted wickednesse and malice And hence it is that those that have beene enlightned with the highest kind of light but that of saving grace Heb. 6. 4 5. and Heb. 10. If they sinne wilfully after such a knowledge of the truth God lookes on them as those that will never repent And therefore likewise the schoole gives this as the reason why the Devills sinne obstinately and cannot repent because of their full knowledge they sinne with they know all in the full latitude that it may be knowne and yet goe on Secondly the vast difference that in Gods account is put betweene sinnes of knowledge and of ignorance will appeare by the different respect and regard that God hath to them in the repentance he requires and accepts for them and that both in the acts of repentance and also in the state of grace and repentance upon which God accepts a man or for want of which he rejecteth him First when a man comes to performe the acts of repentance and to humble himselfe for sinne and to turne from it God exacteth not that sins of ignorance should particularly be repented of But if they be repented of but in the general in the lumpe be they never so great God accepts it This is intimated Psal 19. 12. Who can understand his errour cleanse me from my secret sinnes that was confession enough But sinnes of knowledge must be particularly repented of and confessed and that againe and againe as David was forced to doe for his murder and adultery or a man shall never have pardon Yea farther greater difference will appeare in regard of the state of grace and repentance for a man may lye in a sinne he doth not know to be a sinne and yet be in the state of Grace as the Patriarchs in Poligamie and in divorcing their wives but to lye in a sinne of knowledge is not compatible with grace but unlesse a man maintaineth a constant fight against it hateth it confesseth it forsaketh it hee cannot have mercy This cannot stand with uprightnesse of heart A friend may keepe
correspondencie with one hee suspects not to be an enemy unto his friend and be true to his friendship notwithstanding but if hee knowes him to be an enemie he must break utterly with the one if he leanes to the other Thirdly yet farther in the third place so vast is the difference that some kind of sins committed out of and against knowledge utterly exclude from mercy for time to come which done out of ignorance remained capable of and might have obtained it as persecuting the Saints blaspheming Christ c. Pauls will was as much in those acts themselves and as hearty as those that sin against the Holy Ghost for he was made against the Church and in these sins as himselfe sayes not sinning willingly herein onely but being carried on with fury as hot and as forward as the Pharisees that sinned that sinne onely sayes hee 1 Tim. 1. 13. I did it ignorantly therefore I obtained mercie Though it was ignorantly done yet there was need of mercie but yet in that he did it but ignorantly there was a capacity and place for mercie which otherwise had not beene But thus to sin after a man hath received the knowledge of the truth shuts a man out from mercie Heb. 10. and there is no more sacrifice for sinne for such sins I say such sins as these thus directly against the Gospell when committed with knowledge For sins against the Law though against knowledge there was an atonement as appeares Levit. 6. from the 1. verse to the 8. where hee instanceth in forswearing But to persecute the Saints and Christs truth with malice after knowledge of it there is no more sacrifice not that simply the sin is so great in the act it selfe of persecution for Paul did it out of ignorance but because it is out of knowledge so vast a difference doth knowledge and ignorance put betweene the guilt of the same sinne And therefore indeed to conclude this in the last place this is the highest step of the ladder next to turning off the very highest but that of sinning against the Holy Ghost which must needs argue it the highest aggravation of sinning when it ascends so high when it brings a man to the brinck and next to falling into the bottomlesse pit irrecoverably And therefore to sinne presumptuously which is all one and to sinne against knowledge as appears Numb 15. 26 27 28 29 30. it being there opposed to sinning out of ignorance such a sinne as David did of whom it is said 2 Sam. 12. 9. that he despised the word of the Lord which phrase also is used to expresse sinnes of presumption ver 31. of that 15. of Numbers To sinne I say presumptuously is the highest step So in Davids account Psal 19. 12 13. For first he prayes Lord keepe me from secret sinnes which he maketh sinnes of ignorance and then next he prayes against presumptuous sinnes which as the opposition shewes are sinnes against knowledge For sayes he if they get dominion over me I shall not be free from that great offence That is that unpardonable sinne which shall never be forgiven so as these are neerest it of any other yet not so as that every one that fals into such a sinne commits it but he is nigh to it at the next step to it For to commit that sinne but two things are required light in the mind and malice in the heart not malice alone unlesse there be light for then that Apostle had sinned it so as knowledge is the Parent of it it is after receiving the knowledge of the truth Heb. 10. 27 28. These are the Demonstrations of it the Reasons are First because knowledge of God and his wayes is the greatest mercie next to saving grace Hee hath not dealt so with every Nation Wherein In giving the knowledge of his wayes and as it is thus so to a nation so to a man and therefore Christ speaking of the gift of knowledge and giving the reason why it so greatly condemneth Luke 12. 48. sayes For to whom much is given much is required As if hee had said To know his Masters will that is the great talent of all other There is a much in that Thus it was in the Heathens esteeme also They acknowledged their foolish wisdome in morall and naturall Philosophie their greatest excellencie and therefore Plato thank'd God for three things that he was a man an Athenian and a Philosopher And Rom. 1. 22. the Apostle mentions it as that excellencie they did professe And Soloman of all vanities sayes this is the best vanity and that it exceeds folly as light doth darknesse Eccles 2. But surely much more is the knowledge of the Law and of God as we have it revealed to us this must needs be much more excellent And so the Jewes esteemed theirs as in this second Chapter of the Romanes the Apostle shewes also of them that they made their boast of the Law and their forme of knowledge of it and approving the things that are excellent And what doe the two great books of the creatures and the word and all meanes else serve for but to increase knowledge If therefore all tend to this this is then the greatest mercie of all the rest For secondly God hath appointed knowledge as the immediate guide of men in all their wayes to bring them to salvation and repentance for to that it leads them It is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher call'd it and therefore the Law Rom. 7. 1 2. is compared to an Husband so farre as it is written in or revealed in the heart that as an Husband is the guide of the wife in her youth so is the Law to the heart And whereas beasts are ruled by a bit and bridle God hee rules men by knowledge And therefore if men be wicked notwithstanding this light they must needs sinne highly seeing there is no other curbe for them as they are men but this if he will deale with them as men this is the onely way and therefore if that will not doe it it is supposed nothing will It is knowledge makes men capable of sin which beasts are not therefore the more knowledge if men be wicked withall the more sinne must necessarily be reckoned to them so as God doth not simply looke what mens actions and affections are but chiefly what their knowledge is and accordingly judgeth men more or lesse wicked I may illustrate this by that comparison which I may allude unto That as in Kingdomes God measures out the wickednesse thereof and so his punishments accordingly principally by the guides the governors thereof what they are and what they doe as in the 5. of Ieremie the 4. verse it appeares where first God lookes upon the poore people but he excuseth them these are foolish and know not the way of the Lord and therefore God would have beene moved to spare the Kingdome notwithstanding their sins But from them at
the 5. verse he goes to view the Rules I will get me to the great men for these have knowne the way of the Lord and when he saw that these had broken the bands then how shall I pardon thee for this So is it in his judgement towards a particular man when God lookes downe upon a man and sees him in his courses exceeding loose and wicked hee lookes first upon those rude affections in him which are uncleane profane debaucht greedy of all wickednesse Ay but sayes he these are foolish of themselves but I will looke upon his understanding and upon the superiour faculties which are the guides of these affections and see what they dictate to these unruly affections to restraine them And when he findes that the guides themselves are enlightned and have knowne the way of the Lord and that the will and the affections though informed with much knowledge yet break all bands then how shall I pardon thee Thee who art a knowing drunkard and a knowing unclean person c. so as thus to sin aggravates and maketh sin out of measure sinfull Now that knowledge and reason is a mans guide will further appeare by this That even erroneous knowledge doth put an obligation a bond and a tye upon a man which can be in no other respect but because knowledge is appointed to be a mans guide Thus if a man thinkes a thing which is in it selfe common and indifferent to be a sinne and forbidden as Rom. 14. 4. although the Law forbids it not yet to him it is uncleane though in Christ it is not uncleane that is by the Law of Christ For this his knowledge and judgement of the thing hath to him the force of a Law for it propounds it to him as a Law and as from God which reason of his God hath appointed as his immediate guide and the will is to follow nothing that is evill which is represented to it as evill this is the Law of meere nature in all conditions therefore if a man should doe an action which is in it self good if he thought it to be evill he should sinne and so è contra for he goes against the dictate of nature So that erroneous knowledge though against the Law is a law to me though not per se yet per accidens Now therefore if to go against a false light of conscience be yet a sinne though it proves that the commandement allowes the thing was done and was for it then to go against the true light of the Law how sinfull is it Againe thirdly the knowledge of the law binds the person so much the more to obedience by how much the more he knowes it so as though it would be a sinne when he knowes not the Law to transgresse it yet when he knowes it it is a greater sinne 'T is true indeed that conscience and the Law when they meet make up but one Law not two distinct Laws and therefore in sinning against knowledge though a man doth not commit two distinct sinnes yet the knowledge of it doth adde a further degree of sinfulnesse to it As a cloath is the same cloath when it is white that it was when it is dyed with a scarlet dye yet then it hath a dye a tincture given it which is more worth than the cloath and so when you sinne not knowing the Law the sin is the same for substance it would be if you had known it yet that knowledge dyes it makes it a scarlet sinne as Esay speaks farre greater and deeper in demerit than the sinne it selfe and the ground of this is because Lawes then come to be in force when they are promulged and made known so as the more they are promulged and knowne the more is the force of their binding and so the greater guilt Therefore Deut. 11. 12. 3. 8. God straitens the cords more the binding force of the law more upon those Jewes consciences to whom he at the first personally with majesty had promulgated it than upon their children though upon theirs also Now if all Gods Lawes being made knowne to Adam binde us and are in force and this when we know them not then if we do know them or might know them they binde much more and still the more clearely wee know them the obligation increaseth and the guilt insuing with it and the rather because now when wee come to know them they are anew promulged in a way of a peculiar mercie wee having defaced the knowledge of them in our fall Fourthly when the Law being knowne is broken there is the more contempt cast upon the Law and the Law-giver also and so a higher degree of sinning And therefore Numbers 15. 30. He that sinnes out of knowledge is said to reproach the Lord and to despise the word And therefore Saul sinning against knowledge Samuel calleth it rebellion and though it were but in a small thing yet he parallels it with witchcraft So also Iob 24. 13. they are said to rebell when they sinne against light because rebellion is added to disobedience For knowledge is an Officer set to see the Law executed and fulfilled and makes God present to the conscience Therefore Rom. 2. 14. it is called a witnesse and therefore in sinning against knowledge men are said to sinne before the face of the Lord himselfe now what a great contempt is that Therefore also Psal 50. the hypocrite sinning against knowledge is said to cast the law of God behind his back so as there is a contempt in this sinning which is in no other Fiftly the more knowledge a man sinneth against the more the will of the sinner is discovered to be for sinne as sinne Now voluntarium est regula mensur a actionum moralium willingnesse in sinning is the standard and measure of sinnes The lesse will the lesse sinne so much is cut off the lesse the will closeth with it at least wise so much is added by how much the will is more in it and therefore the highest degree of sinning is exprest to us by sinning willingly and this after knowledge Heb. 10. Now though an ignorant man commits the act as willingly as when Paul persecuted the Church yet he commits it not considered as sinne till he hath the knowledge of it but then when it is discovered to be sinne and the more clearely it is so discovered the will may be said to joyn with it as sinne Therefore the Apostle sayes To him that knowes to doe well and doth it not to him it is sinne Iames 4. 17. because by his knowledge the thing is represented as sinne and so he closeth with it the more under that notion and apprehension Sixtly in sinning against knowledge a man condemns himselfe but when out of ignorance meerely the Law onely doth condemne him So Rom. 2. 1. A man having knowledge in that wherein hee judgeth another he condemneth himselfe So Rom. 14. Now as self-murder is
the highest degree of murder and an aggravation of it so self-condemning must needs be reckoned God tooke it as a great advantage over him that hid his talent that out of thine owne mouth I will condemne thee thou wicked servant The doctrine being thus proved First I will explaine what it is to sin against knowledge Secondly I will give the aggravations of it Thirdly I will give rules to measure sinnes of knowledge by and the greatnesse of them in any act Lastly the use of all For the first what it is to sinne against knowledge First to explaine it I premise these distinctions The first distinction That it is one thing to sinne with knowledge another thing against knowledge There are many sinnes doe passe from a man with his knowledge which yet are not against knowledge This is to be observed for the removall of a scruple which may arise in some that are godly who else may be wounded with this doctrine through a mistake A regenerate man is and must needs be supposed guilty of more knowne sinnes than an unregenerate man and yet he commits fewer against knowledge than he First I say hee is guilty of more knowne sinnes For he takes notice of every sinfull disposition that is stirring in him every by-end every contrariety unto holinesse deadnesse to duty reluctancie to spirituall duties and when regenerated beginneth to see and know more evill by himselfe than ever he did before he fees as the Apostle sayes of himselfe Rom. 7. 10. all concupiscence and the holier a man is the more he discernes and knowes his sins So sayes the Apostle Rom. 7. 18. I know that in me dwels no good thing And ver 21. I finde when I would doe good evill is present with me And 23. I see another law All these he sayes he perceived and found daily in himselfe and the more holy that he grew the more he saw them For the purer and clearer the light of Gods Spirit shines in a man the more sinnes he knowes he will see lusts steaming up flying in his heart like moates in the sun or sparkes out of a furnace which else he had not seene the clearer the sun-beame is which is let into the heart the more thou wilt see them But yet in the second place I adde that neverthelesse he sinnes lesse against knowledge For then wee are properly said to sinne against knowledge when wee doe take the fulfilling of a lust or the performance of an outward action a dutie or the like into deliberation and consideration and consider motives against the sinne or to the dutie and yet commit that sinne yeeld to it and nourish that lust and omit that dutie Here now we sinne not onely with knowledge but against knowledge because knowledge stept in and opposed us in it comes to interrupt and prevent us but now in those failings in dutie and stirring of lusts in the regenerate afore mentioned the case is otherwise they are committed indeed with knowledge but not against it For it is not in the power of knowledge to prevent them for motus primo primi non cadunt sub libertatem but yet though such sinnes will arise againe and againe yet sayes a good heart they must not think to passe uncontrouled and unseene Therefore let not poore soules mistake me as if I moant throughout this discourse of all sins which are knowne to be sinnes but I meane such sinnes as are committed against knowledge that is when knowledge comes and examines a sinne in or before the committing of it brings it to the Law contests against it condemnes it and yet a man approveth it and consenteth to it when a dutie and a sinne are brought before knowledge as Barrabas and Christ afore Pilate and thy knowledge doth againe and againe tell thee such a sinne is a great sinne and ought to be crucified and yet thou cryest let it goe and so for the duty it tels thee again and againe it ought to be submitted unto and yet thou omittest it and committest the sin choosest Barrabas rather than Christ these are sinnes against knowledge now such sins against knowledg break a mans peace and the more consideration before had the more the peace is broken The second distinction is that men sinne against knowledg either directly or collaterally objectively or circumstantially First directly when knowledge it selfe is the thing men abuse or fight against becommeth the object the terminus the butt and mark shot at this is to sin directly against knowledge it selfe The second way collaterally is when knowledge is but a circumstance in our sinnes so as the pleasure of some sinne we know to be a sin is the thing aimed at that our knowledge steps but in between to hinder us in it and we commit it notwithstanding though we doe know it here knowledge is indeed sinned against yet but collaterally and as a stander by but as a circumstance onely shot at per accidens concomitanter and by the by as one that steps in to part a fray is smitten for labouring to hinder them in their sin as the Sodomiâ—es quarrelled with Lot they are both found in this Chapter and therefore come fitly within the compasse of this discourse First This collaterall kinde of sinning against knowledge is mentioned in the 21. verse where he saies They knew God yet they glorified him not there knowledge is made but a circumstance of their sinning they sinned against it but collaterally But then that other kind of sinning directly against knowledge is mentioned ver 28. They liked not to retaine God in their knowledge that is they hated this knowledge it selfe so as now they did not onely love sin they knew to be sin but also they loved not the knowledge of it so that because both are thus clearly instanced in wee will speake of both more largely Now sinnes directly against knowledge it selfe are many I will reduce the chiefe heads of them into two branches First in regard of our selves Secondly in regard of others First in regard of our selves five wayes we may thus sin against knowledge it selfe First when we abuse knowledge to helpe us to sinne as first to plot and contrive a sin as Iudas plotted to betray his Master if hee could conveniently so the text sayes Mark 14. 11. hee would doe it wisely and thus those that came to intrap Christ with most cunning questions did sinne and those who plot against the just as Psal 37. 12. So secondly when men use their wisedoms to tell a cunning lye to cover a sin as Plato sayes men of knowledge sunt ad mendacia potentiores sapientiores whereas fooles though they would lye yet often tell truth ere they are aware But also thirdly when they abuse morall knowledge which yet as Aristotle sayes is least apt to be I am sure should least be abused so as to make a shew of
good pretences to cover their sins and dissemble them not onely by finding out some cunning artificiall colour as David did in the matter of Vriah Chance of warre sayes he falls to all alike but when men are so impudently hypocriticall as to make use of religious pretexts as the Devill sometimes doth as Saul who pretends to Samuel I have done the will of the Lord and when Samuel told him of the cattell oh sayes he they are for a sacrifice when God had expresly commanded to kill them all But this shift shifted him out of his Kingdome Samuel pronounceth him a rebell in it Rebellion is sinne against knowledge therefore he knew it Thus also Iezabel coloured over the stoning of Naboth with a solemne fast So Iudas fisheth for money with a charitable pretence This might have beene sold and given to the poore In sins against knowledge usually the mind indevours to find out a colour and that provokes God more than the sinne because we goe about to mock him We see men cannot endure a shift much lesse the All-knowing God not to be mocked and we see it is hard to convince such an one David was faine to be brought to the rack ere he would confesse when he had a shift and men doe seeke such shifts onely in case of sinning against conscience for else there were no need they would be sure to plead ignorance as Abimelech did Secondly when men neglect the getting and obtaining of knowledge which knowledge might keep hinder them frō sinning and might make them expert in duties This is as much as to sin against knowledge although the sins be committed out of ignorance yet that ignorance being through their owne default it comes all to one when it may be said of men as the Apostle doth of the Hebrewes Chap. 5. 12. That for the time they have had to learn they might have beene teachers they had yet need be taught againe the first principles If a man had an Apprentice who through negligence and want of heeding and observing what hee daily sees and heares about his trade might have got for his time much knowledge in his trade whereby he might have saved his master much which hee now hath lost him and rid and perfected much worke hee daily spoiles him such carelesse blockish ignorance it is just for his master to correct him for and to charge on him all that waste and losse because he might have knowne how to have done better And therefore even they who thought ignorance in it selfe no sin wherein they erred yet the neglect of knowledge upon this very ground they thought a great sinne and that it would be so farre from excusing sinnes as that it would aggravate them So here we see these Gentiles shall not onely be reckoned with for the actuall knowledge they had attained to and sinned against but also for what they might have had and have picked out of the creatures For so the Apostle brings in this here in the 20. verse that the power of God being cleerly seen in the creatures they neglecting to spell and reade it so much knowledg as they might have got God will reckon to them and aggravate their sins by Thirdly which is yet much worse when men refuse knowledge that they may sinne the more freely and doe stop the eare lest they should be charmed As when men are loath and afraid and dare not reade such a booke as discovers or might discover that truth to them the submission to which would prejudice them and this to the end that they may plead ignorance of their sinne Thus also those that assent not to truth when it comes in strongly upon them but seek to evade it But 1 Cor. 14. 38. when the Apostle had cleerely discovered the truth in those things controverted so as who ever was spirituall or not fully blind might see and would acknowledge the truth then he shuts up his discourse about them ver 27. If any be ignorant let him be ignorant for it is wilfull it is affected hee speakes it as elsewhere Revel last it is said He that is unjust let him be unjust still that is hee that will be unjust and refuseth to turne let him goe on This is a great sinne for God you see gives such a man over one that is but neglectfull or dull of capacity God will take paines with him to teach him and beare with him as Christ did with his Disciples but if he be wilfully ignorant he lets him die in his ignorance and yet will reckon with him as if all his sinnes had beene committed against knowledge because hee refused to know The fourth is to hate the light and to endevour to extinguish it This is yet much worse when men hate the Word and the Ministers of it the examples of Gods people and the light they carry with them they shining as lights in a crooked generation Phil. 2. 15. and yet they hate these as theeves doe a torch in the night and fly against the light as batts doe and as the Iewes did Iohn 3. 20. This Christ sayes is the great condemning sinne of all others So these Gentiles put Socrates to death for reproving them And thus men sinne also when they labour to extinguish the light in their owne consciences and like not to retaine God in their knowledge verse 28. but would studie the art of forgetfulnesse When men have put the candle out and drawne the curtaines that they may sinne and sleepe in sin more freely and securely Thus those also sin in a higher measure who have had a cleare conviction that they ought to be thus strict and ought to sanctifie the Lords day and pray privately but now have lost this light and think they need not be so strict when men continue not in what they were once assured of as the Apostle speaks 2 Tim. 3. 14. these sinne against their knowledge and are the worst of such sinners and this estate Aristotle himselfe makes statum maligni the state of a wicked one namely when the sparkes of light are extinguisht or hated For when any mans light is lost and turned into darknesse by sinning then as Christ sayes how great is that darknesse When good lawes are not onely not enacted and embraced but repealed also it is Aristotles similitude to distinguish an incontinent person and a wicked man this is an high kind of sinning So of these Gentiles it is said their foolish heart was darkned they had extinguisht some of that light God gave them As some drink away their wits so some sin away their consciences and thus by degrees they first sinne away the light of the word they had as they in Iude who were religious once and then they quench even that little sparke of nature that is left Also verse 10. corrupting themselves in what they know naturally Fiftly Men sinne against knowledge yet worse when they hold opinion against their knowledge So
many are said to doe in 1 Tim. 4. 2. he foretels they should speake lyes in Hypocrisie and invent lyes that should have a pretence of holinesse which they know to be a lye or else they should not be said to speake lyes in hypocrisie but they doe it to maintaine their honour and greatnesse which must downe if their doctrine prove false and though many are given up to beleeve their lyes 2 Thes 2. 11. as a punishment of their not loving the truth yet others of them shall know they are lies and yet vent them for truths Thus when men fashion their opinion to the times and wayes of preferment and their dependances on Great ones or to maintaine and uphold a faction or out of pride having broached an error maintaine it though the pulling out that one tile doth untile all the house These are the two causes given of perverting the truth 1 Tim. 6. 4 5. namely pride and covetousnesse and supposing gaine godlinesse and so fashioning their religion accordingly when men are Knights of the post that will write or speak any thing whereby they may get gaine and preferment Secondly men sin against knowledge in regard of others First by concealing it the Apostle indeed sayes in a certaine case Hast thou knowledge keepe it to thy selfe He speakes it of opinions or practices about things indifferent which might scandalize the weake but if thou hast knowledge which may edifie thy brother thou oughtest to communicate it Socrates knowing there was but one God said in his Apologie for his life that if they would give him life upon condition to keep that truth to himselfe and not to teach it to others hee would not accept life upon such a condition and I remember he expresseth his resolution in words very nigh the same words the Apostles used Acts 4. 20. whether it be better to obey God than men judge you and we cannot but teach the things wee have heard and seene sayes Christ for knowledge is a thing will boyle within a man forvent and cannot be imprisoned It is light and the end why light was made was to be set up to give light And Christ argues from an apparent absurdity to put a light under a bushell which may give light to all the house Hast thou knowledge of God and of his wayes thou canst not but speake if withall thou hast but a good heart to all in the familie to thy wife in thy bosome c. God took it for granted that Abraham would teach his children what he should know from him The same disposition is in all the children of Abraham Secondly when men endeavour to suppresse knowledge As the Pharisees they kept the keyes of it in their hands and would not open the treasures of it themselves nor let others doe it neither So they Acts 4. 16. could not deny but a great miracle was done by the Apostles say themselves but that it spread no further let us threaten them and charge them that they speake no more in his name And this they did against their consciences by their owne profession we cannot deny it as if they had said if wee could we would but it was too manifest it was the truth So when Masters keep their servants from the meanes of knowledge they are thus guilty Thirdly when wee would make others sinne against their consciences The Pharises when the blind man would not say as they said they cast him out they would have had him say that Christ was a sinner when through the small light he had hee judged it evident enough that a sinner should not doe such a miracle as was never done since the world began And so Iezabel made the Judges and witnesses sinne against conscience in accusing Naboth and so some of the Gentiles that would hold correspondencie with the Jewes would have constrained the Galathians to be circumcised Gal. 6. 12. Those that knew that circumcision was to be abolisht yet they would perswade them to it by a clubb argument drawn from avoiding persecution not from evidence of the Truth or by reasons that might convince them and their consciences therfore he sayes they constrained thē The perswaders might indeed glory as having their cause and side strengthened but they wanne little credit to their cause by it for as the perswaders arguments were suited to flesh so the others yeelding was out of flesh and so they glory in your flesh and weaknesse sayes he as the Papists urged Cranmer not by arguments but threats and promises to recant this is the greatest cruelty in the world to have a man murder himselfe stab his conscience To offend a weak conscience is a sinne if but passively when thou dost something before his face which his conscience is against but if thou makest him wound his own conscience and to doe an act himselfe which his owne conscience is against it is much worse as if thou beest a Master and hast a servant who pleadeth conscience that hee cannot lye for thy advantage in thy shop or who will not doe unlawfull businesses on the Sabbath day and pleads conscience wilt thou smite him and whip him God will smite thee thou whited wall How darest thou smite him and so cause him to doe that for which God will whip him worser Shew mercy to those under you enforme their consciences wring them not you may hap to break the wards if you doe Now for sinnes committed collaterally or per modum circumstantia that I may so expresse it against knowledge they are done either when particular acts of sinne are committed and duties omitted against light and knowledge and so the Saints may and doe often sinne against knowledge Or Secondly in regard of a knowne estate of sinne and impenitencie persisted in when men continue and goe on in such a state against conviction of conscience that such is their estates For the first because particular acts of sin committed against knowledge are infinite and there will be no end of instancing in particulars therefore I will not insist Onely in briefe this distinction concerning such acts may be observed and the observation of it may be usefull That some acts of sinnes against knowledge are meerely transient that is are done and ended at once And though the guilt of them is eternall yet the extent of the act is finished with the committing it and reacheth no further as a vaine oath breach of the Sabbath c. which acts cannot be repealed though they may be repented of But others there are which though the act may be but once outwardly and professedly done yet have an habituall and continued permanency life subsistence given it such as that untill a man doth recall them hee may be said continually to renew those acts and every day to be guilty of them and to maintaine it and so habitually to cōmit them As it is with Laws which though made but once are
yet continued acts of the State whilest they stand in force unrepealed so is it in some sins For instance when a man doth take goods from his neighbour unjustly the act indeed is done but once but till hee restores them he may be said to steale them every day every houre he continues to doe it habitually So a man having subscribed to falshood or recanted the truth publiquely the act though done but once yet untill a retractation be some wayes made hee continues that act and so is daily anew guilty of it So if a man should marry one whom it is unlawfull for him to marry as Herod did though that sinfull act of espousals whereby they entred into it was soon dispatcht yet till a divorce he lives in a continuall sin And such acts of this latter sort I meane against knowledge are most dangerous to commit because to continue thus in them though but once committed hazards a mans estate and therefore men find when they come to repent the greatest snare and trouble and difficulty in such kind of sins to extricate themselves out of them by a meet and true repentance But as concerning the first branch of this distinction namely of particular acts committed against knowledge besides this last distinction briefly touched I will anon give you severall aggravations and rules whereby to measure the sinfulnesse that is in such acts so committed but in the meane time the second branch of this former distinction must be insisted upon and therefore I will bring in these aggravations and rules which concerne particular acts as distinct heads after I have briefly spoken to this other which is That Secondly those sinne against knowledge who goe on in an estate of sin and impenitencie which they know to be damnable As Pharaoh Exod. 9. 27. who confest that the and his people were wicked and yet hardned himselfe in sinne most dangerously and yet three sorts of men may apparently be convinced thus to sin First those that keep out and with-draw themselves from professing Christ and his wayes and the feare of his name out of shame or feare of man or losse of preferment or the like worldly ends when yet they are convinced that they are Gods wayes and ought to be professed by them I doe not say that all who doe not come in to professe Christ and that doe not joyne themselves with his people that they goe on against knowledge for many are ignorant and mistaken about them but when men are convinced of the truth and necessity of professing and confessing of it even unto salvation as the Apostle speaks Rom. 10 and yet out of fear or shame keep still on the other side drawing in their hornes all together These goe on in an estate of impenitencie against knowledg for put all these together and it must needs appeare to be so as First when they are convinced that this is the truth and that salvation and the power of religion is onely to be found in such wayes and men and Secondly that these are to be practiced and professed and yet Thirdly out of shame c. keepe still a loofe off and goe on a contrary way these must needs know that they goe on in an estate of impenitencie against knowledge This was the case of many of the Pharises who therefore sinned highly they beleeved and were convinced that Christ was the Messiah and so then to be confest and followed and to be cleaved unto and then also they must needs know that his followers onely were the Children of God Yet Ioh. 12. 42. it is said though they thus beleeved on him yet they durst not confesse him for feare of the Iewes and of the Pharises and of being put out of the Synagogues At the latter day Christ shall not need to sever such from the rest as hee will doe the sheepe from the goats for they willingly remaine all their dayes amongst them whom they know to be goats and refuse the company and fould and food and marks of the sheep which they know to be such they may apologize and make fair with the Saints that their hearts are with them but they will be rankt at the day of Judgement as here they ranked themselves with the workers of iniquity Of these doth the Psalmist speake Those that turne aside by their crooked wayes them shall the Lord leave with the workers of iniquity Those also thus sinne and are to be joyned with these who know the tearms and condition of salvation and how they must part with all for Christ and yet will not come to the price such doe goe desperately on against knowledge in a bad estate and doe judge themselves unworthy of eternall life Thus the young man in the Gospell he was told that he was to sell all and that was the condition and hee knew heaven was worth it and was convinced of the truth herein that thus he ought to doe for he went away sorrowfull now if he had not knowne that he went away without happinesse he needed not have beene sorrowfull at all but he knew the bargaine of salvation was not struck up and likewise what it stuck at and yet still rested in his former condition and chose rather to enjoy his many possessions This man now went on in his state against knowledge Secondly as also those who upon the same or like ground defer their repentance these go on in a bad estate and must needs know they doe so for in that they promise to repent hereafter and take up purposes to doe it when they have gone on a little while longer to adde drunkennesse to thirst they doe thereby professe that there is a work of grace which they must attaine to ere they can be in the state of grace for they would not promise so much hereafter but that they know not how without such a work they should be saved Whilest therefore such shall rest without present endevouring after it so long they are judged in themselves to be in a bad estate at present When men know the curses due to their present estate and yet say as hee Deut. 29. 19. I will goe on in the way of my heart and shall have peace afterward This man sinnes most highly and therefore Gods wrath smoakes against that man and he sayes of him that he will not be mercifull to him in that place Thirdly sunk and broken professors such cannot but goe on in a bad estate against knowledge when either men are falne from the practice and profession of what is good which once they thought necessarie to salvation or when they continue to hold forth their profession in Hypocrisie Those that have escaped the pollutions of the world through the knowledge of Iesus Christ but are returned to their vomit againe some of these are ingenious and acknowledge both themselves faln their present estate most miserable and yet goe on in it and such are to
be pittyed but yet are in a most dangerous condition Saul when he was fallen away yet had this ingenuity a while left hee desired Samuel to pray to his God for him and told David that he was more righteous than he yet still went on in his courses and in the end as some have thought sinned against the Holy Ghost But others there are who though they be fallen from all the inward powerfull and secret performance of duties they once did practice and from all conscience of sinning yet retain their profession which they know to be but an out-side these of all others goe on against knowledge and Rev. 22. 15. they are said to make a lye not onely to tell a lye in words but to make a lye in deeds Now a lye is a sin of all others most against knowledge and indeed against a double knowledge both facti and juris so is this 1. That they professe themselves to be that they know they are not 2. That they will not endevour after that state they know they ought to get into if ever saved This is the condition of many who being convinced of the power of religion have launched forth into a profession and hoyst up saile but now the tyde is fallen the spirit withdrawne the conscience of sinne extinguisht in them yet for their credit sake still beare their sails up as high as ever even as many Merchants doe who are sunk in their estates still beare a faire shew yea will seeme richer than ordinary by purchasing lands c. Such a professor was Iudas hee began seriously and thought to have gone to heaven and was earnest in good duties at first as they also 2 Pet. 2. 18. they really or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaped the pollutions of the world through the knowledge of Christ but in the end Iudas became a grosse hypocrite one that pretended the poore when he loved the bag and on the sudden betrayed his Master when yet the Disciples knew it not suspected Iudas as little as themselves and the end of those also in that fore-named place is said to be worse than their beginning Now because such sinne so highly against knowledge therefore their punishment is made the regula of all other wicked mens as when it is said that other sinners shall have their portion with Hypocrites as the wicked Angels punishment is made the measure of mens Goe ye cursed into the fire prepared for the Devill and his Angels so among men such grosse Hypocrites their punishment is made the rule and so the chiefe of all kind of torments which sinners of the sonnes of men shall undergoe Now let mee speake a word to all such as thus go on in a state of impenitencie against knowledge this is a high kinde of sinning and of all the most desperate and doth argue more hardnesse of heart and despising the riches of Gods goodnesse For if as in the Rom. 2. 4. to go on in sinne when a man knowes not that is considers not that Gods mercy leads him to repentance is made the signe and effect of a very hard heart treasuring up wrath then much more when thou knowest and considerest thou art in an impenitent condition and hast many motions leading thee to repentance is thy heart then to be accounted hard When a man commits a particular act against knowledge he haply and usually still thinks his estate may be good and that he shall not lose God utterly or hazard the losse of him onely his spirit being at present empty of communion with him he steales out to some stolne pleasure but when a man knowes his estate bad and that he is without God in the world and yet goes on he doth hereby cast away the Lord and professeth he cares not for him or that communion which is to be had by him as Esau did his birth-right David though he despised the Lord yet hee did not cast away the Lord as Saul did for Saul ventured utterly to lose him knowing his estate naught David when hee sinned thought Gods eternall favour would still continue though for the present he might lose the sense of it But when a man goes on in a state of sinning he ventures the losse of Gods eternall love and slights it and knowes he doth so when a man knowes that he is condemned already as being impenitent and that all his eternall estate lyes upon the non-payment of such duties of repentance c. and that the guilt of all his sinnes will come in upon him and that an execution is out and yet goes on this is more than to commit one act against knowledge whereby he thinks he brings upon himself but the guilt of that one sinne and upon the committing of which he thinks not the morgage of all lyes though it deserves it herein men shew themselves more desperate In the next place I come to those rules whereby you may measure and estimate sinning against knowledge in any particular act of sinning and they are either before the sinne or in sinning three of either which I make a second head to explaine this doctrine by First before The first rule is The more thou knewest and didst consider the issues and consequents of that sinne thou didst commit the more thou sinnest against conscience in it when as in Rom. 1. ult Thou knowing sayes the Apostle that those that commit such things are worthy of death that is thou considerest that Hell and Damnation is the issue and desert of it and yet committest it yea and this when haply hell fire at present flasheth in thy face and yet thou goest on to doe it in this case men are said to choose death and to love it Prov. 3. 36. When a man considers that the way to the whorehouse are the wayes to death as Solomon speaks So when thou a professor considerest with thy selfe before This sinne will prove scandalous and undoe me disable me for service cast mee out of the hearts of good men and yet dost it Thus that foolish King was told againe and againe Ier. 38. 17 18 19. that if he would yeeld to the King of Babel he should save his life and City and Kingdome and live there still but if hee would not he should not escape but as Ieremie told him verse 23. Thou shalt cause this City to be burnt with fire yet he would not hearken This is the word of the Lord sayes Ieremie and he knew it to be so and yet being a weake Prince led by his Nobles he would not follow his Counsell and thus Iudas fully knew the issue Christ had said againe and againe Woe be to him by whom the Sonne of man is betrayed and yet went on to doe it The second rule is the more consultations debates and motives against it did runne through thee before thou didst it so much the greater and more hainous How often did mercy come in and tell thee that if
thou lookest for any hope or part in it thou shouldest not doe such an evill how often came that in Shall I doe this and sinne against God did any Scripture come in to testifie against thee in the nick did God send in the remembrance of such a mercie past to perswade thee or some mercies to come which thou dependest upon him for That which made Spira's sinne so great was such debates as these before and this made Darius sinne in casting Daniel into the Lions den so great he debated it with himselfe Dan. 6. 14. he was sore displeased with himselfe and laboured to the going downe of the sunne to deliver him he considered that he was as his right hand in all the affaires of his Kingdome and a man entrapped meerely for his conscience and that to put him to death was to sacrifice him to their malice he knew him to be holy and wise worth all the men that sought after his life and yet yeelded these considerations troubled him afore and also after insomuch as he could not sleep for them ver 18. Now because that every such consultation should set an impression upon the heart and countermand the motions of sin when therefore thou dost it maugre all such debates and motives to the contrary this is much against knowledg and very heynous Therefore the Pharises Luke 7. 30. are said to have rejected the counsell of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against themselves the words will beare either In themselves because they knew it and tooke it into consideration and yet rejected it and against themselves because it was their destruction The third rule is that the more confirmations any man hath had of the knowledge of that which he sinneth in and testimonies against it the greater sinne against knowledge it is when a man hath had a cloud of witnesses in his observation against a particular sinne and yet doth it and goes on in it it is the more fearfull To goe on against that one witnesse the bare light and grudging of naturall conscience onely is not so much but when it is further confirmed and backed by the word written which a man hath read and with testimonies out of which a man meets with such places wherein againe and againe in reading of it such a practice is condemned and observes it and then also heares it reproved in Sermons and of all sinnes else heares in private conference that sinne spoken against also yea hath in his eye many examples of others sinning in the like kinde which have beene punished yea haply himselfe also yet to sin against all these is exceeding hainous Sometimes God orders things so as a sinne is made a great sinne by such forewarnings so he contrived circumstances that Iudas sinned a great sinne for Iudas knew before that Christ was the Saviour of the world he knew it by all the miracles he had seene as also by his gracious words and converse and he professed as much in following of him and he had the written word against it Thou shalt not murder the innocent But yet further God to aggravate his sinne to the highest orders it so that Christ should tell him of it when he was to goe about it pronounceth a woe to him Iohn 22. 22. that it had beene good for that man that he had never beene borne Mar. 14. 21. and the Disciples they were sorrowfull at Christs speech when hee suspected one of them and shewed an abomination and detestation of such a fact there was a Jurie of eleven men yea witnesses against it yea and Iudas against himselfe he asked if it were he yea and Christ gave him a sop and told him thou hast said it and doe what thou doest quickly which even then might argue to his conscience that he was God and searched and knew his heart and yet hee went out and did it immediately How did hee sinne against the haire as wee speak and how did all these circumstances aggravate his sin But yet a more cleare evidence of this is that instance of Pilate whom God many wayes would have stopt in his sinne of condemning Christ who examining him before the Pharises he could finde no fault with him as concerning those things whereof they accused him Luke 23. 14. and yet to allay their malice unjustly scourged him verse 16. And further when he sent him to Herod as being willing to rid his owne hands of him Herod also found nothing worthy of death in him verse 15. which was another witnesse might have confirmed him concerning Christs innocencie Yea yet further that the fact might be more aggravated a most notorious murtherers life must be put into the scale with Christs and either the one or the other condemned and when the people yet chose Barrabas why sayes Pilate what evill hath he done ver 22. then he distinctly knew and considered that he was delivered up through envie Yea and when hee was upon the bench and ready to pronounce sentence as it were God admonisht him by his owne wife Mat. 27. 19. whom God himselfe had admonished in a dreame she sending him word shee had suffered many things by reason of him that night and therefore have nothing sayes shee to doe with that just man yea he himselfe when he condemns him washeth his hands And thus it falls out in many sinfull businesses which men are about that God often and many severall wayes would knock them off and stops them in their way as hee did Balaam reproves them as he did him by a dumbe Asse 2 Pet. 2. 16. so there by some silent passage of providence and not onely so but by his Spirit also standing in their way with the threatnings ready drawne and brandisht against them as the Angell did with a drawne sword against Balaam and yet they goe on this is fearfull There are 3. Rules also whereby the sinfulnesse of sin as it is against knowledge may be measured from what may be observed IN the act as First the lesse passion or inward violence or temptation to a sinne committed against knowledg the greater sinne against knowledge it is argued to be For then the knowledge is the clearer passion or temptation being as a mist But then to sinne when a man is not in passion is to stumble at noon-day For as drunkennesse takes away reason so doth passion which is a short drunkennesse cloud and mist a mans knowledge And so Aristotle compares the knowledge of an incontinent person to the knowledge of one that is drunk When Peter denied his Master though hee had warning of it before and so it was against knowledge and it was by lying and swearing and forswearing which are sinnes of all other most directly against knowledge yet he was taken unexpectedly and when that which might stir up feare to the utmost in him was in his view for hee was then in the Judgement Hall where his Master just before his face was arraigned for his
life and he thought he might also have presently been brought to the barre with him if he had beene discovered to have been his Disciple so as his passion being up his soule was distempered reason had little time to recover it selfe and therefore though it was against knowledge yet the lesse against knowledge because knowledge had laesam operationem it had not its perfect worke upon his heart but now Iudas in betraying his Master had not onely warning before but was not tempted to it but went of himselfe and made the offer to the Pharisees sought how conveniently to doe it plotted to doe it had his wits about him had time to think of it and therefore it was besides the hainousnesse of the act more also against knowledge and so the greater So David when he went to slay Nabal was in hot blood in a passion but when hee plotted to kill Vriah he was in cold blood he was drunke when he lay with Bathsheba but sober when hee made Vriah drunke hee went quietly and sedately on in it And therefore we find David blamed onely in the matter of Vriah not so much for that of Bathsheba Secondly the more sorrow renisus or reluctancie and regreeting of mind there is against a sinne 't is a sign that the knowledge of it is the stronger and quicker against it and so the sinne the more against knowledge for that gaine-saying and displeasure of the minde against it ariseth from the strength and violent beating of the pulse of conscience and opposition of it against the sinne it springs from the greater and deeper apprehension of the evill of the sinne in the action which is then in doing and though that reluctancie be a better signe of the estate of the person than if there were none at all as there is not in those who are past feeling commit sin with greedinesse whose estate is therefore worse and more uncapable of repentance yet the fact it self is argued to be the more hainous for it argues it to be against strong active stirring knowledge This argued Herods sinne to be much against knowledge as indeed it was Mark 6. 26. the text sayes he was exceeding sorrowfull now that he could not have beene unlesse he had exceedingly apprehended what a great sinne it was to behead Iohn who he knew was a just and an holy man ver 20. and who was one that had a great place in his estimation for he observed him and was wrought much upon by his ministerie and he knew that he did but sacrifice him to the malice of a wicked woman and in this case the sinne is also hereby made so much the greater in that Conscience doth stir up a contrary violent passion in the heart against the temptation and therefore yet to doe it when there is such a bank cast up that might resist it yet then to break all downe such a sin wasts the conscience much Thirdly on the contrary the more hardnesse of heart there is and want of tendernesse in committing that sinne which a man knowes to be a sinne it is argued thereby to be the greater sinne against knowledge not onely the greater sinne but the greater sinne against knowledge For hardnesse of heart in sinning is an effect of having formerly sinned much against knowledge before For as the light of the Sun hardneth clay so the beames of knowledge and conscience lighting upon mens hearts use to harden them and doe make them in the end past feeling And therefore in 1 Tim. 4. 2. sinning against knowledge is made the cause of a seared conscience they speak lyes in Hypocrisie and therefore knowingly that they are lyes and such lyes as damne others as well as themselves which who beleeve are damned 2 Thes 2. 11 12. and if so no wonder if it followes having their Consciences seared with an hot iron It is not a cold iron will seare their consciences and make them insensible but an hot iron a burning and a shining light which once having had place in their consciences and being rejected they begin to be hardned and seared For knowledge makes sinnes and the apprehensions of them familiar to a man and so lesse terrible and frightfull in the end as Beares and Lyons doe become to their keepers through custome Iudas had a hard heart when he came to betray his Master surely his conscience had smitten him at first more for nimming out of the bag than it did now for this of murder He could never have had such a hard heart had he not had much knowledge was it not a hard heart that when he was challenged to his face hee could set a brazen face on it and did aske as well as the rest Is it I when also Christ cursed him to his face who should doe it and the Disciples all abhorr'd it had not Iudas lived under such blessed and glorious meanes and sinned long against knowledge all this would have startled him and have staggered in his purpose but he goes on as if it were nothing though when he had done it his conscience was then opened too late when a man formerly hath beene troubled with a small sinne more than now with a grosse lye which he can digest better than once the other or when before if he omitted praying it troubled him now he can goe a weeke without and is not sensible of it it is a signe that his knowledge hath hardned him Thus having given such rules whereby you may estimate the sinfulnesse of particular acts I will now proceed to other wayes aggravations taken from the kind of knowledge a man sins against to sin against what kind of knowledge is most hainous and dangerous and these are five drawn from the severall qualifications of that knowledge and the light which men sinne against For the greater or the more strong efficacious the light and knowledge is the greater is the sinne of knowledge thou committest and this I make a third generall head to explaine this doctrine by All these five rules being applicable and common both to particular acts against knowledge and also lying in an estate of impenitencie against knowledge and all other particulars which have beene mentioned First then to sinne against the inbred light of nature that is in such sinnes as though thou hadst wanted the light of the word in thou wouldst have knowne to be such This is a high kind of sinning Such the Apostle speaks of Iude 10. What things they know naturally in these they corrupt themselves as bruit beasts putting as it were no difference of actions no more than beasts no not in what nature teacheth them and therefore therein are as beasts for it is the light of nature puts the first difference betweene men and beasts and in such kinde of sinnes the Apostle instanceth in this first Chapter as namely that of unnaturall uncleannesse in three particulars as 1. self-uncleannesse ver 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
more force and evidence Knowledge learnt by experience is the most efficacious Therefore Christ himselfe who knew all things already yet learnt in the schoole of experience by what he suffered A little of some knowledge distill'd out of a mans owne observation is most precious every drop of it therefore the Apostle urgeth it on Timothie 2 Tim. 3. 14. Continue in the things thou hast learned and beene assured of knowing of whom thou hast learned them There is a two-fold motive and both emphaticall First he was assured in himselfe and secondly that which strengthned that assurance and was a meanes to worke it was the example of the holy Apostle and of his owne Parents Knowing of whom thou hast learned it And so ver 10. the Apostle againe urgeth his owne example Thou hast fully knowne my doctrine and manner of life and then also brings to his mind the education of those his godly Parents who instructed him Hence also Esay 26. 10. it is made an aggravation that in the land of uprightnesse men deale unjustly Thus light drawn from the observation of Gods judgements upon others it much aggravates it is laid to Belshazzars charge Dan. 5. 22. Thou knewest all this how God dealt with thy father Nebuchadonezer So some of you come here and live in a religious society and see sometimes one sometimes another of thy Colleagues turn to Christ yea haply chamber fellow converted from his evill courses and yet thou goest on this is sinning against a great light Fourthly the more vigorous strong powerfull the light is that is in thee and more stirring in thy heart and joyned with a taste the greater the sins committed against it are to be accounted The more thou hast tasted the bitternesse of sinne and Gods wrath and hast beene stung with it as with a Cockatrice the more thou hast tasted Gods goodnesse in prayer and in the ordinances the more of such a knowledge and yet sinnest the worse In the 5. of Iohn 35. Christ aggravates the Iewes unbeleefe in himselfe and their present hardnesse that Iohn was to them not only a shining but also a burning light that is they had such knowledge engendred by his ministery as wrought joy and heat as well as light therefore it is added they rejoyced therein for a season And thus their fall Heb. 6. is aggravated that it was such a light as had tasting with it For to explaine this you must know that between ordinary notionall light or that assenting to spirituall truths which is common with men from traditionall knowledge living in the Church that between it and true saving light or the light of life there is a middle kind of light which is more than the common conviction men have and lesse than saving light it is a light which leaves also some impression on the affections makes them feele the powers of heaven and hell and be affected with them Now the more of such light against a sinne be it drunkennesse or uncleannesse or oppression and yet fallest to it againe the worse For this is a further degree added to knowledg and not common to all wicked men And therefore as those Iewes who had not onely common meanes of knowledge but miracles also and yet beleeved not Iohn 12. 17. shall be more condemned so those who have such tasting knowledg set on by the holy Ghost which is as much as if a miracle were wrought for it is above nature a supernaturall worke of the Spirit And therefore to sinne against such light and such onely is that which makes a man in the next degree of fitnesse to sin against the Holy Ghost Fiftly to sin against professed knowledge is an aggravation also and an heavy one To sin against a mans owne principles which he teacheth others or reproves or censureth in others Titus 1. last Those that professe they know God and yet deny him these are most abominable of all others For these are lyars and so sinne against knowledge as lyars doe in the 1 Iohn 2. 4. such an one is called a lyar in a double respect both in that he sayes hee hath that knowledge he hath not it not being true and because also he denyes that in deed which he affirmes in word this is scandalous sinning So Rom. 2. 24. the Iewes beasting of the law and of having the forme of knowledge in their braines caused the Gentiles to blaspheme when they saw they lived cleane contrary thereunto and therefore a brother that walkes inordinately was to be delivered to Satan to learne what it was to blaspheme 1 Tim. 2. 20. That is to learne to know how evill and bitter a thing it is by the torments of an evill conscience to live in such a course as made God and his wayes evill spoken of as it befell David when he thus sinned Yea 2 Cor. 5. 10 11. though they might keep company with a heathen because hee was ignorant and professed not the knowledge of God yet if a brother one that professed and so was to walke by the same rules did sinne against those principles he professed then keepe him not company Thus did Saul sinne All the Religion he had and pretended to in his latter dayes was persecuting witches yet in the end he went against this his principle hee went to a witch in his great extremitie at last And thus God will deale with all that are hollow and sinne secretly against knowledge in the end Hee suffers them to goe against their most professed principles These are aggravations in generall applicable both to any act of sinning or going on in a known state of sinning USE NOw the use of all that hath been spoken what is it but to move all those that have knowledge to take heed more heed of sinning than other men and those of them that remaine in their naturall estate to turne speedily and effectually unto God For if sinning against knowledge be so great an aggravation of sinning then of all engagements to repentance knowledge is the greatest First thou who hast knowledge canst not sin so cheap as another who is ignorant Therefore if thou wilt be wicked thy wickednesse will cost thee ten times more than it would another Places of much knowledge and plentifull in the meanes of grace are dear places to live in sin in To be drunk and uncleane after enlightning and the motions of the Spirit and powerfull Sermons is more than twentie times afore thou mightest have committed ten to one and beene damned lesse This is condemnation sayes Christ that light came into the world Neither canst thou haue so much pleasure in thy sin as an ignorant person For the conscience puts forth a sting in the act when thou hast knowledge and does subject thee to bondage and the fear of death When a man knows how dearely he must pay for it there is an expectation of judgement embittereth all Therefore the Gentiles sinned with more pleasure than we
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
Lawes come in force when promulged There is the more contempt cast upon the Law In sins againâ—… knowledge 〈◊〉 will of the sinner closeth more with sin as sin In sinning against knowledge a man condemns himselfe â— Things handled concerning sins against knowledge 1. What it is 〈◊〉 sinne gainst knowledge explained 1. Distinction To sinne with knowledge and against knowledge doe differ A regenerate man guilty of more sinnes known than another Yet not of more sinnes against knowledge 2. Distinction Men sin against knowledge either objectively or circumstantially onely What it is to sin directly against knowledge What to sinne against knowledg circumstantially onely This distinction explained out of this Chapter Sins directly against knowledg reduced to two Heads 1. In regard of ourselves five wayes When we abuse knowledge to help us to sin 3. wayes 1. To plot and contrive sinne 2. To colour sins committed by lyes 3. To colour sins by pretence of religion and use their knowledg of religion to plead for and instifie their sinâ— When men neglect to get knowledge that might preserve them from sinning c. When men refuse knowledge that they may sin more freely Is to hate the light and to endevour to extinguish it When men hold opinions against their consciences 2. Men sin directly against knowledge it selfe in respect of others By concealing knowledge Men endevour to suppresse knowledge in others When men go about to make others sinne against their consciences Iohn 9. 2. Generall Branch Sins committed collaterally or circumstantially against knowledge It is done 1. Either in particular acts of sinning or 2. In continuing in an estate of sinning against knowledge Particular instances being infinite A distinction is given concening them 1. Some sinne more transient 2. Some more permanent and continued until recalld though but once committed Which are of 〈◊〉 other most â—angerous to â—ommit when against knowledge 2. Going on in a sinfull estate against knowledge Three sorts of men thus sin Such as for worldly end forbear to professe Christ aâ—… his waies whiâ—â—… they know to be such Psal 125. ult Those that defer repentance Apostate professors goe on in an estate of sinning against knowledge Application 2. Head Rules whereby to estimate sinnes against knowledge Of two sorts Before sinning or in sinning 1 Before sinning 3. rules 1. The more a man consider the issues and consequents oâ— a sinne Rule The more consultations and deâ—â—tes before 3. Rule The more testimonies and warnings against sinne 2. Rules to measure the sinfulnesse of such acts in sinning 3. The lesse passion or temptation to a sin against knowledge The more inward regreet and sorrow and reluctancy the stronger is the knowledge and so more against it The more hardnesse of heart in committing a sinne knowne to be a sin the greater the sin as it is a sin against knowledge 3. Head Aggravations drawne from the kindâ— of that knowledge we sinne against which are five The more â—…ong the knowledge the â—â—eater the sin To sin against the inbred light of nature Hab. 1. 14. To sin against the light of education The more reall and experimentall light men sin against The more shining the light is in the conscience joyned with a taste the greater the sin To sin against professed knowledge How great an engagement motive it is to men of knowledge to turne to God and to take heed of sinning Such an one cannot sin so cheap as others their sins are more costly and chargeable and will have lesse pleasure in sinning Such are given up to greater hardnesse of heart Such God gives up to the worst and grossest of sins At death knowledg sinned against gives up to more horror and despaire Hell it ineaseth torent Ephes 2. 7. Psal 104. 24. Luke 6. 33. Rom. 11. 35. Psal 24. 1. Psal 50. 11 12. 1 Chron. 29. Psal 104. 29. Luke 6. 34. Psal 16. 2. Luke 6. 35. Psal 7. 11. Revel 2. 21. Mat. 18. 29. Luke 13. 17. Heb. 1. Iohn 1. 10. 1 Tim. 1. 16. 2 Pet. 3. 1. Acts 1. 25. 2 Pet. 3. 9. Gen. 6. Acts 17. 26 27 28. Acts 14. 16. Luke 6. Ier. 5. 26 27. Hab. 2. 10 11. Psal 137. 7. Psal 8. 5. Psal 139. 15. Eccl. 12. 2. Rom. 6. Psal 104. 23. Psal 104. 10 11. Psal 65. 11. 1 Pet. 4. 3. Iob 33. Eccles 5. 17. Iob 21. 25. Lamen 3. 22. Acts 14. 17. Psal 41. 3. Psal 127. 2. Ier. 31. 26. Gen. 28. 20. Iob 37. 17. Exod. 15. 26. Psal 68. 19. Deut. 8. 18. Prov. 22. 1. Iob 5. 21. 2 Sam. 1. 26. Gen. 33. 10. Iob 32. 8 9. Acts 14. 17. Eccles 8. 11. Deut. 32. 6. 1 Sam. 2. 25. Esay 7. 13. Hos 11. 6. Mat. 5. 46. Esay 1. Amos 2. 13. Psal 68. 19. 2 Pet. 2. 3. 2 Thes 5.
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.
pleaded for thee but if against Mercy it selfe who shall Well if thou goest on thus to doe so still thou hast a hard heart it argues the greatest hardnesse of all other that is the second You use not however it comes to passe to deale thus with the worst of men sinner like to your selves but to them that love you you tender love againe Luke 6. 33. and will you deale so with God Is it a small thing to weary men but you must weary God also sayes Esay 7. 13. Hee thought it infinitely lesse to abuse men than God but you carry your selves as men to men but as devills towards God herein ye have not the hearts of men in you not principles of common humanity whereby ye differ from beasts The cords of love are called the cords of a man Hos 11. 6. the spirit of man breakes melts under kindnesse beasts indeed yee use to prick with goades but the cords of a man are the cords of love no principle being more deepely engraven in mens hearts than this to doe good to those who doe good to you Mat. 5. 46. Nay would ye had herein yet the hearts of beasts The Oxe knowes his owner the Asse his masters cribb but my people have rebelled against mee A sinne so much against nature that he calls upon those creatures who have no more than meere nature in them viz. the heavens to stand astonisht at it But as nature elevated by grace riseth higher than it self so being poysoned with sinne it is cast below it selfe sins against it self and the principles which are begotten in and with it selfe if it were not so how were it possible thou shouldst hate him who never did thee hurt and goe on to wound him who weepeth overthee and despise that in him most which seekes to save thee and load him with sins Amos 2. 13. who loades thee daily with his mercies Psal 68. 19. There is a third consideration the text suggests to shew the fearfulnesse of thy sin in this respect and that is that thou goest on every minute sinning and in impenitency by despising his goodnesse to treasure up wrath against the day of wrath to sin against mercy of all other encreaseth wrath thou must pay treasures for treasures spent As thou lavishly spendest riches of mercy so God will recover riches of glory out of thee God will not lose by thee but will reckon with thee in wrath for every offer of patience spent for every sand of long suffering that runs out hee drops in a drop of wrath into his Vialls and it will prove a treasure such a treasure as shall bring in an eternall revenue of glory unto God of all his glory lost and riches spent with advantage such a treasure as will aske an eternity of time to be spent upon thee and yet be never emptied or made lesse and the longer thou goest on the greater heap it will swell unto And dost thou know and consider how fast this treasure fills and how much the longer thou goest on to adde to it still the more thou addest still the last yeere more than all the yeeres before every minutes impenitency adding to this heape and summe as new figures added in a summe use to doe the first is but one the second makes it ten the third an hundred the fourth a thousand and what a summe will this grow to Ay but thou wilt say Tush I am in prosperity in health wealth and ease and to day shall be as to morrow and much more abundant Esay 56. 12. Well but fourthly consider out of the text that there will come a day at last the morrow whereof will be a day of wrath It is treasuring up now but is not brought forth till the day of wrath till which day thou mayest goe on and prosper as Iob giving us the reason why wicked men prosper here sayes Chap. 21. They are reserved to the day of wraths in the plurall because treasures are laid up against then thou art yet spared because thy sins are not yet full and that Treasure is not full as the sins of the Amorites were not and all this thy present prosperity fits thee but for hell So Rom. 9. 22. they are said to be vessells fitted for destruction by long suffering And so Nahum tells us they are but as stubble laid out in the Sunne a drying till it be fully dry Nahum 1. 10. that it may burne the better and like grapes that are let to hang in the Sunshine till they be ripe Revel 15. 16. and so thou for the winepresse of Gods wrath But thy senselesse heart may hap to say I see no such thing and these are but threats I thinke so therefore it is said in the Text that it is a Treasure which as Treasures use to be is hid till that day comes then revealed as the words have it For though thou seest not this day a comming yet God who sits in heaven sees thy day a comming as David sayes Psal 37. 13. who is therefore said to see it because himselfe sees it not and it is a comming faster than thou art aware of it 2 Pet. 2. 3. Damnation slumbereth not though thou dreamest not of it lingreth not as an hue and cry it is sent out and is on its course and will in the end overtake thee and that when thou least thinkest of it as a theefe in the night when thou art asleepe yet dreamest not of it 2 Thes 5. when thou art least prepared for it as in the old world when they were eating and drinking as God watcheth when his child is at the best and ripest and then takes him so he will watch thee to take thee for thy neglect at thy worst and give thee haply no time to prepare they goe downe to hell in a moment Psal 73 9. FINIS IMPRIMATUR THO WEEKES R. P. Ep o Lond. Cap. Domest Gen. 2. Heb. 1. 2. Rom. 1. 2 Sam. 14. 14. Isa 40. Rom. 6. 1 Pet. 5. 〈◊〉 〈◊〉 Doct. To sin against knowledge is the highest aggravation of sinning Demonstratiōs of the point by comparing it vvith other kinds of sinning How much sinnes against knowledge doe transcend sins of ignorance 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 The vast difference between them appears in the repentance God accepts for each A generall repentance for the one not so for the other Some kinds of sinning against knowledge exclude frō mercy which done ignorantly leave a capacity of it Sinning against knowledge is the highest to sinning against the holy Ghost Secondly Reasons which are 6. 1. Because knowledge is the greatest 〈◊〉 2. Reason Knowledge is the immediate guide of men in all their wayes A man sins against his Guide That knowledge is so proved in that an erroneous conscience bindeth Knowledg layeth a further obligation as obedience