defiles it thus in an instant Take the most glorious Angell in heaven and let one of the least sinnes seaze upon his heart he would in an instant fall downe from heaven stript of all his glory the ugliest creature that ever was beheld you would count that the strongest of all poysons that would poyson in an instant as Nero boiled a poison to that height that it killed Germanicus as soone as he received it now such an one is sinne Thirdly sinne defiles it totally it rests not in one member onely but beginning at the understanding eates into the will and affections soaks through all Those diseases we account strongest which seaze not on a joynt or a member onely but strikes rottennesse through the whole body Fourthly it defiles eternally it being aterna macula a staine which no nitre or sope or any creature can wash out Ier. 2. 21. There was once let in a deluge of water and the world was all overflow'd with it it washed away sinners indeed but not one sinne And the world shall be a fire again at the latter day and all that fire and these flames in hell that follow shall not purge out one sinne Thirdly it hath robbed the soule of the image of God deprived us of the glory of God Rom. 3. 23. the image of Gods holinesse which is his beauty and ours wee were beautifull and all glorious once within which though but an accident is more worth than all mens soules devoid of it it being a likenesse unto God a divine nature without which no man shall see God Though man in Innocency had all perfections united in him via eminentiae that are to be found in other creatures yet this was more worth than all for all the rest made him not like to God as this did without which all Paradise could not make Adam happy which when he had lost he was left naked though those his other perfections remained with him which is profitable for all things as the Apostle sayes The least dramme of which the whole world emballanced with would be found too light without which the glorious Angels would be damned devills the Saints in heaven damned ghosts this it hath robbed man of Fourthly it hath robbed man even of God himselfe Your sinnes separate sayes God betwixt you and me and therefore they are said to live without God in the world and in robbing a man of God it robs him of all things for all things are ours but so farre as God is ours of God whose face makes heaven he is all in all his loving kindnesse is better than life and containeth beauty honours riches all yea they are but a drop to him But its mischiefe hath not staid here but as the Leprosie of the Lepers in the old Law sometimes infected their houses garments so it hath hurld confusion over all the world brought a vanitie on the creature Rom. 8. 23. and a curse and had not Christ undertooke the shattered condition of the world to uphold it it had fallen about Adams cares And though the old walls and ruinous palace of the world stands to this day yet the beauty the glosse and glory of the hangings is soyled and marred with many imperfections cast upon every creature But as the house of the Leper was to be pulled downe and Traitors houses use to be made jakes so the world if Christ had not stept in had shrunke into its first nothing and you will say that is a strong carrion that retaines not onely infection in it selfe but infects all the aire about so this that not the soule the subject of it onely but all the world Lastly it was the first founder of hell and laid the first corner stone thereof sinne alone brought in and filled that bottomlesse gulfe with all the fire and brimstone and treasures of wrath which shall never be burnt and consumed And this crucified and pierced Christ himselfe poured on him his Fathers wrath the enduring of which for sinne was such as that all the Angels in heaven had crackt and sunke under it But yet this estimate is but taken from the effects of it the essence of it which is the cause of all these evills must needs have much more mischiefe in it Shall I speak the least evill I can say of it It conteins all evills als◠in it therefore Iames 1. 23. the Apostle calls it filthinesse and abundance of superfluitie or excrement as it were of naughtinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if so transcendent that if all evills were to have an excrement a scumme a superfluitie sinne is it as being the abstracted quintessence of all evill An evill which in the nature and essence of it virtually and eminently containes all evills of what kinde soever that are in the world Insomuch as in the Scriptures you shall finde that all the evills in the world serve but to answer for it and to give names to it Hence sinne it is called poyson and sinners serpents sinne is called a vomit sinners dogs sinne the stench of graves and they rotten sepulchres sinne mire sinners sowes and sinne darknesse blindnesse shame nakednesse folly madnesse death whatsoever is filthy defective infective painfull Now as the holy Ghost sayes of Nabal as is his name so is he so may wee say of sinne for if Adam gave names to all things according to their nature much more God who calls things as they are Surely God would not slander sinne though it be his onely enemie And besides there is reason for this for it is the cause of all evills God sowed nothing but good seed in the world He beheld and saw all things were very good It is sinne hath sowne the tares all those evills that have come up sorrowes and diseases both unto men and beasts Now whatsoever is in the effect is via eminentiae in the cause Surely therefore it is to the soule of man the miserable vessell and subject of it all that which poyson death and sicknesse is unto the other creatures and to the body and in that it is all these to the soule it is therefore more than all these to it for corruptio optimi pessima by how much the soule exceeds all other creatures by so much must sinne which is the corruption poyson death and sicknesse of it exceed all other evills But yet this is the least ill that can be said of it There is 2. some further transcendent peculiar mischiefe in it that is not to be found in all other evills as will appeare in many instances For first all other evills God proclaimes himselfe the author of and ownes them all though sinne be the meritorious cause of all yet God the efficient and disposing cause There is no evill in the City but I have done it He onely disclaimeth this Iam. 1. 13. as a bastard of some others breeding for he is the Father of lights ver 17. Secondly the utmost extremity of the evill of punishment
God the Sonne under-went had a cup mingled him of his Father more bitter than if all the evils in the world had beene strained in and he dranke it off heartily to the bottome but not a drop of sinne though sweetned with the offer of all the world would goe downe with him Thirdly other evils the Saints have chosen and imbraced as good and refused the greatest good things the world had as evill when they came in competition with sinne So Moses those rather to suffer much rather than to enjoy the pleasures of sinne Heb. 11. from 24. to 28. So Chrysostome when Eudoxia the Empresse threatned him goe tell her sayes he Nil nisi peccatum timeo I feare nothing but sinne Fourthly take the Devill himselfe whom you all conceive to be more full of mischiefe than all the evills in the world called therefore in the abstract spirituall wickednesse Eph. 6. 12. yet it was but sinne that first spoiled him and it is sinne possesseth the very devils he was a glorious Angell till he was acquainted with it and could there be a separation made betweene him and sinne he would be againe of as good sweet and amiable a nature as any creature in earth or heaven Fiftly Though other things are evill yet nothing makes the creature accursed but sinne as all good things in the world doe not make a man a blessed man so nor all the evills accursed God sayes not blessed are the honorable and the rich nor that accursed are the poore but cursed is the man that continues not in all things Gal. 3. 10. a curse to the least sinne and on the contrary blessed is the man whose iniquities are forgiven c. Rom. 4. 7. Sixtly God hates nothing but sinne Were all evills swept downe into one man God hates him not simply for them not because thou art poore and disgraced but onely because sinfull It is sin he hates Rev. 2. 15. Isa 27. 11. yea it alone and whereas other attributes are diversely communicated in their effects to severall things as his love and goodnesse Himselfe his Sonne his children have all a share in yet all the hatred which is as large as his love is solely poured out upon and wholly and limited onely unto sinne All the question will be what transcendencie of evill is in the essence of it that makes it above all other evills and hated and it onely by God Christ the Saints c. more than any other evill Why It is enmity with God Rom. 8. 7. abstracts we know speake essences the meaning is it is as directly contrary to God as any thing could be for contrary it is to God and all that is his As 1. contrary to his essence to his existence and being God for it makes men hate him Rom. 1. 30. and as he that hateth his brother is a murtherer 1 Ioh. 3. 15. so hee that hateth God may be said to be a murtherer of him and wisheth that he were not Peccutum est Dei-cidium 2. Contrary it is to all his attributes which are his name men are jealous of their names Gods name is himselfe as 1. It makes a man slight Gods goodnesse and to seeke happinesse in the creature as if hee were able to be happy without him And 2. it deposeth his soveraignty and sets up other Gods before his face 3. It contemns his truth power and justice And 4. turnes his grace into wantonnesse And as to himselfe so to what ever is his or deare to him Besides A King hath 3. things in an especiall manner deare to him His Lawes His favour it es his image stampt upon his coine and so hath God First his lawes and ordinances God never gave Law but it hath beene broken by sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the definition of it The transgression of the Law 1 Ioh. 3. 4. yea it is called destroying the Law Psal 119. 126. And know that Gods Law the least tittle of it is more deare to him than all the world For ere the least tittle of it shall be broken heaven and earth shall passe The least sinne therefore which is a breach of the least law is worse than the destruction of the world and for his worship as envying God should have any it turns his ordinances into sinne Secondly for his favourites God hath but a few poore ones upon whom because God hath set his love sinne hath set its hatred Lastly for his image even in a mans owne breast the law of the members fights against the law of the mind and endevoureth to expell it though a man should be damned for it Gal. 5. 17. The flesh namely sinne lusteth against the Spirit for they are contraries Contrary indeed for me thinkes though it hates that image in others that yet it should spare it in a mans selfe out of self-love but yet though a man should be damned if this image be expelled it yet laboureth to doe this so deadly is that hatred a man hates himselfe as holy so farre as he is sinfull It abounds now so high as our thoughts can follow it no farther Divines say it aspires unto infinity the object against whom it is thus contrary unto being God who is infinite they tell us that objectively sinne it selfe is infinite Sure I am the worth of the object or party offended aggravates the offence an ill word against the King is high treason not the greatest indignity to another man Sure I also am that God was so offended with it as though he loves his Sonne as himselfe yet he though without sinne being but made sinne by imputation yet God spared him not and because the creatures could not strike a stroake hard enough he himselfe was pleased to bruise him Esay 53. 16. He spared not his owne Sonne Rom. 8. 32. His love might have overcome him to have passed by it to his Sonne at least a word of his mouth might have pacified him yet so great was his hatred of it and offence at it as he powred the vialls of his wrath on him Neither would entreaty serve for though he cryed with strong cryes it should passe from him God would not till he had out-wrastled it And as the person offended aggravates the offence as before so also the person suffering being God and man argues the abounding sinfulnesse of it For for what crime did you ever hear a King was put to death their persons being esteemed in worth above all crime as civill Christ was the King of Kings And yet there is one consideration more to make the measure of its iniquity fully full and to abound to flowing over and that is this that the least sinne virtually more or lesse containes all sinne in the nature of it I meane not that all are equall therefore I adde more or lesse and I prove it thus because Adam by one offence contracted the staine of all no sooner did one sinne seaze upon his heart but he had all sinnes in him And
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
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
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.
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