Aggravation of Sin, Sermon 2 – Title page 4

Aggravation of Sin · Sermon 2 – Title page 4

p. 33AGGRAVATIONS 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 p. 34in 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,Doct. That to ſinne againſt knowledge, To ſin againſt knowledge is the higheſt aggravation of ſinning.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 p. 35murder, 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 p. 36him, 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. Ile name no more, but give reaſons and demonſtrations for it.

1Firſt, Demonſtrations.

The greatneſſe of this kind of ſinning might many wayes be made appeare;Demonſtratiōs of the point, by comparing it vvith other kinds of ſinning. we will demonſtrate it onelyonly 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 p. 37they 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, How much ſinnes againſt knowledge doe tranſcend ſins of ignorance.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,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. conſider firſt, that if a man ſin 1(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 p. 38ſayes 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 p. 39knowne, and yet goe on.

Secondly, the vaſt difference that in Gods account 2is put betweene ſinnes of knowledge, The vaſt difference between them, appears in the repentance God accepts for each. A generall repentance for the one, not ſo for the other.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 p. 40of 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.

3Thirdly, yet farther in the third place, ſo vaſt is the difference,Some kinds of ſinning againſt knowledge exclude frō mercy, which done ignorantly leave a capacity of it. 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 onelyonly, but being carried on with fury, as hot and as forward as the Phariſees that ſinned that ſinne: onelyonly ſayes hee, 1 Tim. 1. 13. I did it ignorantly, therefore I obtained merciemercy. Though it was ignorantly done, yet there was need of merciemercy: but yet in that he did it but ignorantly, there was a capacity and place for merciemercy, which otherwiſe had not beene. But thus to ſin after a man hath received the knowledge of the truth, ſhuts a man out from merciemercy, 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 p. 41in 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,Sinning againſt knowledge is the higheſt to ſinning againſt the holy Ghoſt. to conclude this in the 4laſt 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 p. 42of 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,Secondly, Reaſons, which are 6. 1. Becauſe knowledge is the greateſt …. the Reaſons are

Firſt, becauſe knowledge of God and his wayes, is the greateſt merciemercy, 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. p. 43And 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 merciemercy of all the reſt.

For ſecondly,2. Reaſon. Knowledge is the immediate guide of men in all their wayes: A man ſins againſt his Guide. 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 foreign, 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 onelyonly 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 p. 44this 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.

p. 45Now that knowledge and reaſon is a mans guide, That knowledge is ſo, proved, in that an erroneous conſcience bindeth.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 3the perſon ſo much the more to obedience,Knowledg layeth a further obligation as 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 p. 46ſinne. 'Tis 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,Lawes come in force when promulged. 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 merciemercy; wee having defaced p. 47the knowledge of them in our fall.

Fourthly, when the Law, being knowne, is broken, 4there is the more contempt caſt upon the Law, 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, 5the more the will of the ſinner is diſcovered to be for ſinne, In ſins again… knowledge, … will of the ſinner cloſeth more with ſin as ſin.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 p. 48though 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.

6Sixtly, in ſinning againſt knowledge, a man condemns himſelfe; In ſinning againſt knowledge a man condemns himſelfe.but when out of ignorance meerely, the Law onelyonly 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,…. Things handled concerning ſins againſt knowledge. 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.

p. 49The firſt diſtinction.1. What it is … ſinne gainſt knowledge, explained. 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, 1. Diſtinction To ſinne with knowledge and againſt knowledge doe differ.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,A regenerate man guilty of more ſinnes known, than another. 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 p. 50not 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,Yet not of more ſinnes againſt knowledge. 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 onelyonly 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 p. 51againe 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,2. Diſtinction. Men ſin againſt knowledge, either objectively, or circumſtantially onelyonly. 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 1object, What it is to ſin directly againſt knowledge.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 2of ſome ſinne (we know to be a ſin) is the thing aimed at;What to ſinne againſt knowledg circumſtantially onelyonly. & 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 onelyonly, 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 Sodomi…es quarrelled with Lot: they are both found in this Chapter, and therefore come fitly within the compaſſe of this diſcourſe.This diſtinction explained out of this Chapter.

Firſt, This collaterall kinde of ſinning againſt knowledge is mentioned in the 21. verſe, where he p. 52ſaies, 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 onelyonly 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:Sins directly againſt knowledg reduced to two Heads. I will reduce the chiefe heads of them into two branches:

Firſt, in regard of our ſelves.

Secondly, in regard of others.

Firſt,1. In regard of ourſelves five wayes. in regard of our ſelves, five wayes we may thus ſin againſt knowledge it ſelfe.

1Firſt, when we abuſe knowledge to helpe us to ſinne:When we abuſe knowledge to help us to ſin, 3. wayes. 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:1. To plot and contrive ſinne. and thus thoſe that came to intrap Chriſt with moſt cunning queſtions, did ſinne, and thoſe who plot againſt the juſt,2. To colour ſins committed by lyes. as Pſal. 37. 12.

So ſecondly, when men uſe their wiſedoms to tell a cunning lye,3. To colour ſins by pretence of religion, and uſe their knowledg of religion to plead for, and inſtifie their ſin…. 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 p. 53to 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 onelyonly 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 onelyonly in caſe of ſinning againſt conſcience: for elſe there were no need,When men neglect to get knowledge that might preſerve them from ſinning, &c. they would be ſure to 2plead 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 p. 54expert 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 onelyonly 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.

p. 55Thirdly, which is yet much worſe, when men 3refuſe knowledge,When men refuſe knowledge that they may ſin more freely. 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 4to extinguiſh it.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 p. 56with 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 onelyonly 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 p. 57them. 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, 5when they hold opinion againſt their knowledge.When men hold opinions againſt their conſciences. 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.

p. 58Secondly,2. Men ſin directly againſt knowledge it ſelfe in reſpect of others, men ſin againſt knowledge in regard of others.

Firſt, by concealing it: the Apoſtle indeed ſayes 1in a certaine caſe, Haſt thou knowledge? keepe it to thy ſelfe. By concealing knowledge.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 2he ſhould know from him: The ſame diſpoſition is in all the children of Abraham.Men endevour to ſuppreſſe knowledge in others.

Secondly, when men endeavour to ſuppreſſe knowledge. As the Phariſees, they kept the keyes of p. 59it 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 3againſt their conſciences.When men go about to make others ſinne againſt their conſciences. Iohn 9.John 9 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 p. 60their 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,2. Generall Branch: Sins committed collaterally or circumſtantially againſt knowledge. 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,It is done, 1. Either in particular acts of ſinning, or 2. In continuing in an eſtate of ſinning againſt knowledge. 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, p. 61and goe on in ſuch a ſtate againſt conviction of conſcience, that ſuch is their eſtates.

For the firſt,Particular inſtances being infinite. becauſe particular acts of ſin committed againſt knowledge are infinite, and there will be no end of inſtancing in particulars,A diſtinction is given concening them. therefore I will not inſiſt: OnelyOnly 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:1. Some ſinne more tranſient 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,2. Some more permanent and continued, until recalld, though but once committed. 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 p. 62continues that act,Which are of … other moſt …angerous to …ommit, when againſt knowledge. 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,2. Going on in a ſinfull eſtate againſt knowledge. 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.Three ſorts of men thus ſin:

Firſt, thoſe that keep out, and with-draw themſelves p. 63from profeſſing Chriſt and his wayes,Such as for worldly end forbear to profeſſe Chriſt a… his waies, whi… they know to be ſuch. and 1the 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 onelyonly 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 onelyonly 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 p. 64Phariſes, 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,Pſal. 125. ult.Ps 125 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.

p. 65Secondly, as alſo thoſe who upon the ſame or like 2ground defer their repentance,Thoſe that defer 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 3but goe on in a bad eſtate againſt knowledge,Apoſtate profeſſors goe on in an eſtate of ſinning 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 p. 66condition. 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 onelyonly 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 foreign, eſcaped the pollutions p. 67of 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:Application. 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 p. 68thinks his eſtate may be good, and that he ſhall not loſe God utterly, or hazard the loſſe of him; onelyonly 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.2. Head: Rules whereby to eſtimate ſinnes againſt knowledge.

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 p. 69either before the ſinne, or in ſinning: Of two ſorts Before ſinning or in ſinning 1 Before ſinning, 3. rules. 1. The more a man conſider the iſſues and conſequents o… a ſinne.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 p. 70the Sonne of man is betrayed, and yet went on to doe it.

The ſecond rule is,Rule, The more conſultations and de…tes before. 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 merciemercy 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 p. 71the Phariſes, Luke 7. 30. are ſaid to have rejected the counſell of God, foreign, 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,3. Rule, The more teſtimonies and warnings againſt ſinne. 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 onelyonly, 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 p. 72as 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, p. 73that 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 onelyonly 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.2. Rules to meaſure the ſinfulneſſe of ſuch acts in ſinning, 3.

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 temptation to a ſin againſt knowledge. 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 p. 74or temptation being as a miſt. But then to ſinne, when a man is not in paſſion, is to ſtumble at noonday. 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 onelyonly 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 p. 75blood, 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 onelyonly in the matter of Vriah, not ſo much for that of Bathſheba.

Secondly,The more inward regreet, and ſorrow, and reluctancy, the ſtronger is the knowledge, and ſo more againſt it. the more ſorrow, reniſus, or reluctancie, and regreeting of mind there is againſt a ſinne, 'tis 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 p. 76wrought 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.

3Thirdly, on the contrary, the more hardneſſe of heart there is,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. 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 onelyonly 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 p. 77and 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,3. Head. Aggravations drawne from the kind… of that knowledge we ſinne againſt, which are five. 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 p. 78ſeverall qualifications of that knowledge, and the light which men ſinne againſt.The more …ong the knowledge, the …eater the ſin. 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.

1Firſt then, to ſinne againſt the inbred light of nature,To ſin 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. foreign, that is, alone by themſelves: ſo Beza and Theophilact underſtand it, which he makes there the firſt degree of unnaturall uncleanneſſe, which is therefore unnaturall, becauſe thou deſtroyeſt that which nature gave thee for propagation, quod perdis homo eſt. Then 2. the uncleane love of boyes, men burning in luſt with men, ver. 27. be it diſcovered in what dalliance it will, though not ariſing to an act of Sodomie, p. 79doing that which is unſeemely, ver. 27. which hee therefore ſayes, is the perverting the uſe and intent of nature, and ſo is a ſin againſt nature, leaving the naturall uſe of women. My brethren, I am aſhamed to ſpeak of ſuch things as are done in ſecret. Theſe kind of ſinnes, by the Apoſtles ranking them, are in a further degree of unnaturalneſſe, than any other, becauſe they are made the puniſhments of other ſinnes, which yet were againſt the light of nature alſo: namely, not glorifying God when they knew him: yet that being a ſinne, the light of nature was not ſo clear in compariſon of theſe, therefore theſe are made the puniſhments of the other, as being more againſt nature. So for men to be diſobedient to Parents, ſtubborne to them, and without naturall affection, as the Apoſtle ſayes, ver. 30, 31. this is againſt nature, even the inſtinct of it. So unthankfulneſſe, and requiting evill for good, is againſt a common principle in mens mindes. Doe not the Gentiles doe good to thoſe that do good to them? your hearts uſe to riſe againſt ſuch an one out of common humanity; or if you ſee one cruell and unmercifull, which is another reckoned up, ver. 31. there being uſually principles of pitty in all mens natures, by nature; therefore for one man to prey upon, and tyrannize over another, as fiſhes doe over the ſmall ones, as Habakkuk complaineth, this is againſt nature;Hab. 1. 14.Hab 1:14 which teacheth you to doe as you would be done to. So covenant-breakers, and lying, and forſwearing, mentioned ver. 30. inventers of evill, and truce-breakers, are ſins againſt nature, and natural light; lying is againſt a double light, p. 80both morall; both juris, which tels us ſuch a thing ought not to be done; and facti, whileſt we affirm a thing that is not, the knowledge of the contrary ariſeth up in us againſt, though there were no law forbade it; therefore of all ſins elſe, the Devills luſts are expreſſed by two; lying, which is a ſinne in the underſtanding, and malice in the will, Iohn 8. 44.

2Secondly, to ſin againſt that light which thou didſt ſuck in,To ſin againſt the light of education. when thou wert young, to ſin againſt the light of thy education, this is an aggravation, and a great one. There is a Catechiſme of a bleſſed mother Bathſheba, which ſhee taught Solomon when a child, put in among the records of ſacred Writ, Prov. 31. wherein ſhe counſels him betimes, not to give his ſtrength to women; ſhe foretold him of that ſinne: and becauſe it is incident to Kings moſt, they having all pleaſures at command, ſhe tells him particularly, it deſtroyes Kings: and ſo alſo not to drink wine, was another inſtruction there he was forewarned of: this aggravated Solomons fault the more; for reade the 2. Chapter of Eccleſiaſtes, and we ſhall finde there, that hee was moſt guilty in the inordinate love of theſe two; but hee had not beene brought up ſo, his good mother had not thus inſtructed him. And thus alſo when God would aggravate his owne peoples ſin unto them, he recalls them to their education in their youth in the wilderneſſe. So Ierem. 2. 2. Goe and cry to them, Iremember the kindneſſe and towardlineſſe of thy youth: he puts them in mind of their education by Moſes their Tutor, and their forwardneſſe then. And ſo p. 81Hoſ. 12. when he was a child, I loved him; and then God had their firſt fruits, ver. 3. this he brings to aggravate their back-ſliding, ver. 5. Therefore the Apoſtle urgeth it as a ſtrong argument to Timothie, to goe on to perſevere in grace and goodneſſe, That he had knowne the Scriptures from a child: and therefore for him to fall, would be more hainous. The reaſon is, becauſe the light then infuſed, it is the firſt, a virgin light, as I may call it, which God in much mercy vouchſafed to pre-poſſeſſe the minde with, before it ſhould be deflowred and defiled with corrupt principles from the world; and did put it there to keep the mind chaſte and pure: and this alſo then, when the minde was moſt ſoft and tender, and ſo fitter to receive the deeper impreſſion from it. And hence ordinarily the light ſuckt in then, ſeaſons men ever after, whether it be for good, or for evill; it fore-ſtalls, and pre-judgeth a man againſt other principles: and though a man comes to have more acquired knowledge and reaſons after put into him when he is come to perfect age, yet the ſmall light of his education, if it were to the contrary, doth bias him, and keeps him fixt, and bent that way. So we ſee it is in opinions about Religion: the light then entertained, can never be diſputed out: ſo in mens wayes and actions, Traine up a child in his way, and he will not depart from it. Prov. 22. 6. To ſin therefore againſt it, and to put out the beames of it, or defile it, and to weare out the impreſſions of it, how wicked is it, and what a wretch art thou to do ſo?

Many of you young ſchollers have had a good p. 82Bathſheba that inſtructed you, not to poure out your ſtrength to drinke or women, but to pray privately, and to feare God, and love him; and when you come hither, you have good Tutors alſo, who teach you to pray; Miniſters, who inſtill bleſſed truths into you, from which, one would think, you ſhould never depart; yet you doe.

Think how grievous this is; for if it is made an excuſe for many a man in ſinning, that it anſwers but his education; that he never knew or ſaw better, as you ſay of many Papiſts; then muſt it needs on the contrary, be an aggravation of ſinfulneſſe. And as it was Timothies commendation, that hee knew the Scriptures from a child, ſo it will be thy condemnation, that thou kneweſt better from a child, and yet rebelleſt againſt thy light.

3Thirdly, the more reall and experimentall the light is,The more reall and experimentall light men ſin againſt. men ſinne againſt, ſtill the more ſinne; as when they have learnt it from examples of godly men, whom they have lived amongſt, or the obſervations of Gods dealings with themſelves or others, and not onelyonly from the word notionally. To ſinne againſt ſuch light, this addes a further degree; not onelyonly to ſinne againſt the bare light of nature, but alſo further, when nature hath beſides lighted her torch at the Scripture, and then when beyond all this, the reall examples and obſervations made of Gods dealings with a mans ſelfe and others, ſhall confirme all this, this makes a mans ſinfulneſſe much more grievous; for as exempla efficacius docent quàm praecepta, ſo the knowledge got by experiments of mercies or judgements, is of p. 83more 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,The more ſhining the light is in the conſcience joyned with a taſte, the greater the ſin. yea haply chamber 4fellow converted from his evill courſes, and yet thou goeſt on, this is ſinning againſt a great light.

Fourthly, the more vigorous, ſtrong, powerfull p. 84the 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 onelyonly common meanes of knowledge, p. 85but 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 onelyonly, 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 5aggravation alſo,To ſin againſt profeſſed knowledge. 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, p. 86and 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.

p. 87USE.

NOw the uſe of all that hath been ſpoken,How great an engagement & motive it is to men of knowledge to turne to God, and to take heed of ſinning. 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 1cheap as another,Such an one cannot ſin ſo cheap as others: their ſins are more coſtly and chargeable, 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. and will have leſſe pleaſure in ſinning.Neither canſt thou hauehave 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 p. 88with 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.

2Secondly, thou wilt in ſinning againſt knowledg be given up to greater hardneſſe. Such are given up to greater hardneſſe of heart.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.

3Thirdly, it will procure thee to be given up to the worſt of ſins,Such God gives up to the worſt and groſſeſt 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 onelyonly, 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 p. 89his 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 4mercy at death,At death, knowledg ſinned againſt, gives up to more horror and deſpaire. 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 p. 90lye roaring on thy death bed, and that thou knoweſt them, will come as an argument, that thou ſhalt not have merciemercy. As ignorance is a plea for merciemercy, I did it ignorantly, therefore I obtained merciemercy; ſo I did it knowingly, will come in as a bar and a plea againſt thee, therefore I ſhall not have merciemercy.

5Fiftly,Hell it ineaſeth torent. 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 onelyonly 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, p. 91to 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 MERCIEMERCY:

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.