Aggravation of sinne and sinning against knowledge. Mercie. Delivered in severall sermons upon divers occasions. By Tho: Goodvvin B.D.

AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE.

ROM. 1. 21.

Because that when they knew God, they glorified him not as God, neither were thankfull, but became vaine in their imaginations, and their foolish heart was darkned.

THere are two generall aggra∣vations 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. Second∣ly, of Rebellion, in sinning against knowledge: That when they knew him, they glorified him not as God. And of all other hee inculcateth this of sinning against knowledge, as the greatest: for bringing

in a long, large, and particular indictment of ma∣ny severall sinnes, Idolatry, ver. 23. unnaturall un∣cleannesse, ver. 26. &c. and all kinds of unrighte∣ousnesse, 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 promulga∣tion of Gods wrath above all for this, that they with-held the truth in unrighteousnesse; which was as much as all that unrighteousnesse commit∣ted, barely in it selfe considered: And then again in the end, when hee comes to pronounce sen∣tence, he comes in with this, after all particulars had beene reckoned up, Who knowing the judge∣ment of God against those which doe such things, yet doe them.

So that this Doctrine is cleare from hence,* 1.1 That to sinne against knowledge,* 1.2 either in omitting good duties which we know we ought to per∣forme, 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 com∣mission: for so the particular sinnes the Gentiles are taxed for here, are of both sorts; as not glo∣rifying, or worshipping God, as well as turning his glory into a lye, &c. to omit prayer, when your consciences tell you, you ought to doe it: to omit holy discourse, examining the heart, when you know you ought to doe them, are as well sinnes against knowledge, as to tell a lie against your knowledge, or as to steale and forsweare, or

murder, or be drunke, &c.

Now when I say, it is an aggravation to these sinnes, my meaning is this: That take any sinne thou thinkest most grosse, and view it barely in the act of it, put the act nakedly in the one scale, be it a sinne of uncleannesse, or drunkennesse; and then put this circumstance which was added to it in the other scale, that before and when thou diddest it, thou knewest it to be a sinne, this alone weighs as much, yea more than the sinne it selfe doth: that as it is said of Herod, that he ad∣ded 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 unrigh∣teousnesse, this was added, they with-held the truth, the light of their consciences (which is as a Prophet from God) they did imprison in un∣righteousnesse, ver. 18. And therefore when Da∣niel would convince Balshazzar of his deserved∣nesse to lose his Kingdome, and that he was not able to hold weight in the ballance, Dan. 5. 22. what puts he into the other scale against him to weigh him up, and to shew he was too light, ver. 21, 22? he tells him how his father knew the God of heaven, and how that his knowledge cost him seven yeares the learning among wild beasts, and thou (sayes he) his sonne knewest all this, and yet didst not humble thy selfe. Here is the aggravation weighs downe all: he knew the God of heaven against whom he sinned, and that judgement on his Father for his pride; and then withall he tels

him, that this God, in whose hands is thy breath, and all thy wayes, thou hast not glorified. I name this place among many others, because it is parallel with this in the text. Ile name no more, but give reasons and demonstrations for it.

[ 1] First, Demonstrations.

The greatnesse of this kind of sinning might many wayes be made appeare;* 1.3 we will demon∣strate it onely by comparing it with other kinds of sinning.

To sinne, though out of simple ignorance, when that ignorance is but the causa sine qua non of sin∣ning, 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 bea∣ten, 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 be∣leeve in Christ, &c. anew delivered, bind not, but where they are publisht. Iosiah rent his clothes, when the booke of the Law was found, because the ordinances were not kept, although they had not knowne the Law of many yeares; yet because

they ought to have knowne it, therefore for all their ignorance, he feared wrath would come up∣on all Israel. So also Lev. 5. 17. sinnes of igno∣rance 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, know∣ledge aggravates; for contrariorum eadem est ra∣tio: 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, be∣cause 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,* 1.4 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 a∣gainst knowledge,* 1.5 consider first, that if a man sin [ 1] (suppose the act the same) out of ignorance meer∣ly, there may be a supposition, that if hee had knowne it, he would not have done it; and that as soone as he doth know it, he would or might repent of it. So 1 Cor. 2. 8. If they had knowne, they had not crucified the Lord of Glory. The like

sayes Christ of Tyre, Sidon, and Gomorrha, that if the same things had beene done in them, they would have repented. But now when a man knowes it afore, and also considers it in the very commit∣ting 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 po∣wer 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 au∣thority 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 wic∣kednesse 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 know∣ledge 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 De∣vills sinne obstinately, and cannot repent, be∣cause of their full knowledge they sinne with; they know all in the full latitude that it may be

knowne, and yet goe on.

Secondly, the vast difference that in Gods ac∣count [ 2] is put betweene sinnes of knowledge,* 1.6 and of ignorance, will appeare by the different respect and regard that God hath to them, in the repen∣tance 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 under∣stand his errour? cleanse me from my secret sinnes: that was confession enough. But sinnes of know∣ledge must be particularly repented of, and con∣fessed, 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, grea∣ter 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 Poliga∣mie, 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 up∣rightnesse

of heart. A friend may keepe corre∣spondencie with one, hee suspects not to be an enemy unto his friend, and be true to his friend∣ship notwithstanding: but if hee knowes him to be an enemie, he must break utterly with the one, if he leanes to the other.

[ 3] Thirdly, yet farther in the third place, so vast is the difference,* 1.7 that some kind of sins commit∣ted 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, blas∣pheming Christ, &c. Pauls will was as much in those acts themselves, and as hearty as those that sin against the Holy Ghost: for he was made against the Church, and in these sins, as himselfe sayes, not sinning willingly herein onely, but being car∣ried on with fury, as hot and as forward as the Pharisees that sinned that sinne: onely sayes hee, 1 Tim. 1. 13. I did it ignorantly, therefore I obtai∣ned mercie. Though it was ignorantly done, yet there was need of mercie: but yet in that he did it but ignorantly, there was a capacity and place for mercie, which otherwise had not beene. But thus to sin after a man hath received the knowledge of the truth, shuts a man out from mercie, Heb. 10. and there is no more sacrifice for sinne, for such sins; I say, such sins as these, thus directly against the Gospell, when committed with knowledge. For sins against the Law, though against knowledge, there was an atonement, as appeares Levit. 6. from the 1. verse to the 8. where hee instanceth

in forswearing: But to persecute the Saints, and Christs truth, with malice, after knowledge of it, there is no more sacrifice: not that simply the sin is so great in the act it selfe of persecution, for Paul did it out of ignorance; but because it is out of knowledge: so vast a difference doth knowledge and ignorance put betweene the guilt of the same sinne.

And therefore indeed,* 1.8 to conclude this in the [ 4] last place, this is the highest step of the ladder, next to turning off: the very highest but that of sinning against the Holy Ghost: which must needs argue it the highest aggravation of sinning, when it ascends so high, when it brings a man to the brinck, and next to falling into the bottomlesse pit, irrecovera∣bly. 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 oppo∣sed 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, presumptu∣ously, 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 igno∣rance) and then next he prayes against presumptu∣ous sinnes, (which, as the opposition shewes, are sinnes against knowledge:) For (sayes he) if they get dominion over me, I shall not be free from [that great offence.] That is, that unpardonable sinne, which shall never be forgiven: so as these are neerest it

of any other: yet not so, as that every one that fals into such a sinne commits it, but he is nigh to it, at the next step to it. For to commit that sinne, but two things are required; light in the mind, and ma∣lice 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,* 1.9 the Reasons are

First, because knowledge of God and his wayes, is the greatest mercie, next to saving grace: Hee hath not dealt [so] with every Nation. Wherein? In giving the knowledge of his wayes: and as it is thus, so to a nation, so to a man; and therefore Christ speaking of the gift of knowledge, and gi∣ving 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 o∣ther. 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 ex∣cellent.

And so the Jewes esteemed theirs; as in this second Chapter of the Romanes, the Apostle shewes also of them, that they made their boast of the Law, and their forme of knowledge of it, and appro∣ving 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 know∣ledge? If therefore all tend to this, this is then the greatest mercie of all the rest.

For secondly,* 1.10 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Philo∣sopher call'd it: and therefore the Law, Rom. 7. 1, 2. is compared to an Husband, (so farre as it is written in, or revealed in the heart) that as an Husband is the guide of the wife in her youth, so is the Law to the heart. And whereas beasts are ruled by a bit and bridle, God hee rules men by knowledge. And therefore if men be wicked, notwithstanding this light, they must needs sinne highly, seeing there is no other curbe for them, as they are men, but this: if he will deale with them as men, this is the onely way; and therefore if that will not doe it, it is sup∣posed 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 ne∣cessarily be reckoned to them: so as God doth not simply looke what mens actions and affections are, but chiefly what their knowledge is, and according∣ly judgeth men more or lesse wicked. I may il∣lustrate

this by that comparison, which I may al∣lude unto: That as in Kingdomes, God measures out the wickednesse thereof, and so his punishments ac∣cordingly, principally, by the guides, the gover∣nors 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, notwith∣standing 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 judge∣ment towards a particular man: when God lookes downe upon a man, and sees him in his courses ex∣ceeding 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 know∣ledge, 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, aggra∣vates and maketh sin out of measure sinfull.

Now that knowledge and reason is a mans guide,* 1.11 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 for∣bidden, (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 errone∣ous 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 comman∣dement 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 [ 3] the person so much the more to obedience,* 1.12 by how much the more he knowes it: so as though it would be a sinne, when he knowes not the Law to transgresse it, yet when he knowes it, it is a greater

sinne. '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 di∣stinct 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,* 1.13 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 strai∣tens the cords more, the binding force of the law more upon those Jewes consciences, to whom he at the first personally with majesty had promulga∣ted it, than upon their children, though upon theirs also. Now if all Gods Lawes, being made knowne to Adam, binde us, and are in force, and this when we know them not; then if we do know them, or might know them, they binde much more: and still the more clearely wee know them, the obligation increaseth, and the guilt insuing with it: and the rather, because now when wee come to know them, they are anew promulged, in a way of a peculiar mercie; wee having defaced

the knowledge of them in our fall.

Fourthly, when the Law, being knowne, is bro∣ken, [ 4] there is the more contempt cast upon the Law,* 1.14 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 know∣ledge is an Officer set to see the Law executed, and fulfilled; and makes God present to the consci∣ence. 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, [ 5] the more the will of the sinner is discovered to be for sinne,* 1.15 as sinne. Now voluntarium est regula & mensur a actionum moralium: willingnesse in sinning, is the standard and measure of sinnes. The lesse will, the lesse sinne: so much is cut off, the lesse the will closeth with it; at least wise so much is added, by how much the will is more in it: and therefore the highest degree of sinning is exprest to us by sinning willingly, and this after knowledge, Heb. 10. Now

though an ignorant man commits the act as wil∣lingly, 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. There∣fore 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.

[ 6] Sixtly, in sinning against knowledge, a man con∣demns himselfe;* 1.16 but when out of ignorance meere∣ly, the Law onely doth condemne him. So Rom. 2. 1. A man having knowledge in that wherein hee judgeth another, he condemneth himselfe. So Rom. 14. Now as self-murder is the highest degree of mur∣der, 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,* 1.17 First, I will ex∣plaine, 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 know∣ledge. First, to explaine it, I premise these distin∣ctions.

The first distinction.* 1.18 That it is one thing to sinne with knowledge, another thing against know∣ledge.

There are many sinnes doe passe from a man with his knowledge,* 1.19 which yet are not against know∣ledge. 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,* 1.20 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 him∣selfe, 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 pu∣rer and clearer the light of Gods Spirit shines in a man, the more sinnes he knowes: he will see lusts steaming up, flying in his heart, like moates in the sun, or sparkes out of a furnace, which else he had

not seene: the clearer the sun-beame is which is let into the heart, the more thou wilt see them.

But yet in the second place,* 1.21 I adde, that never∣thelesse 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 con∣sider motives against the sinne, or to the dutie, and yet commit that sinne, yeeld to it, and nourish that lust, and omit that dutie: Here now we sinne not onely with knowledge, but against knowledge: be∣cause 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 re∣generate afore mentioned, the case is otherwise: they are committed indeed with knowledge, but not against it: For it is not in the power of know∣ledge 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 be∣fore the committing of it, brings it to the Law, con∣tests against it, condemnes it, and yet a man appro∣veth it, and consenteth to it; when a dutie and a sinne are brought before knowledge, as Barrabas and Christ afore Pilate, and thy knowledge doth

againe and againe tell thee such a sinne is a great sinne, and ought to be crucified, and yet thou cry∣est, 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,* 1.22 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 [ 1] object,* 1.23 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 [ 2] of some sinne (we know to be a sin) is the thing ai∣med at;* 1.24 & that our knowledge steps but in between to hinder us in it, and we commit it notwithstan∣ding, though we doe know it; here knowledge is in∣deed sinned against, yet but collaterally, and as a stan∣der by, but as a circumstance onely, shot at per acci∣dens, 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.* 1.25

First, This collaterall kinde of sinning against knowledge is mentioned in the 21. verse, where he

saies, They knew God, yet they glorified him not: there knowledge is made but a circumstance of their sinning; they sinned against it but collaterally. But then that other kind of sinning directly against knowledge, is mentioned ver. 28. They liked not to retaine God in their knowledge: that is, they hated this knowledge it selfe, so as now they did not one∣ly 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:* 1.26 I will reduce the chiefe heads of them into two branches:

First, in regard of our selves. Secondly, in regard of others.

First,* 1.27 in regard of our selves, five wayes we may thus sin against knowledge it selfe.

[ 1] First, when we abuse knowledge to helpe us to sinne:* 1.28 as first, to plot and contrive a sin, as Iudas plotted to betray his Master, if hee could conveni∣ently; so the text sayes, Mark 14. 11. hee would doe it wisely:* 1.29 and thus those that came to intrap Christ with most cunning questions, did sinne, and those who plot against the just,* 1.30 as Psal. 37. 12.

So secondly, when men use their wisedoms to tell a cunning lye,* 1.31 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 know∣ledge, which yet, as Aristotle sayes, is least apt

to be (I am sure should least be) abused, so as to make a shew of good pretences to cover their sins, and dissemble them; not onely by finding out some cunning artificiall colour, as David did in the mat∣ter of Vriah — Chance of warre (sayes he) falls to all alike: but when men are so impudently hypo∣criticall, 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 inde∣vours 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 con∣fesse, when he had a shift; and men doe seeke such shifts onely in case of sinning against conscience: for else there were no need,* 1.32 they would be sure to [ 2] plead ignorance, as Abimelech did.

Secondly, when men neglect the getting and ob∣taining of knowledge, which knowledge might keep & hinder them frō sinning, and might make them

expert in duties. This is as much as to sin against knowledge, although the sins be committed out of ignorance: yet that ignorance being through their owne default, it comes all to one: when it may be said of men, as the Apostle doth of the Hebrewes, Chap. 5. 12. That for the time they have had to learn, they might have beene teachers; they had yet need be taught againe the first principles▪ If a man had an Apprentice, who through negligence and want of heeding, and observing what hee daily sees and heares about his trade, might have got for his time much knowledge in his trade, whereby he might have saved his master much, which hee now hath lost him; and rid and perfected much worke, hee daily spoiles him; such carelesse blockish ignorance it is just for his master to correct him for, and to charge on him all that waste and losse, because he might have knowne how to have done better. And therefore even they who thought ignorance in it selfe no sin (wherein they erred) yet the neglect of knowledge upon this very ground, they thought a great sinne, and that it would be so farre from ex∣cusing sinnes, as that it would aggravate them. So here we see these Gentiles shall not onely be rec∣koned with for the actuall knowledge, they had attained to, and sinned against; but also for what they might have had, and have picked out of the creatures. For so the Apostle brings in this here in the 20. verse, that the power of God being cleerly seen in the creatures, they neglecting to spell and reade it, so much knowledg as they might have got, God will reckon to them, and aggravate their sins by.

Thirdly, which is yet much worse, when men [ 3] refuse knowledge,* 1.33 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 rec∣kon with him, as if all his sinnes had beene com∣mitted against knowledge, because hee refused to know.

The fourth is to hate the light, and to endevour [ 4] to extinguish it.* 1.34 This is yet much worse, when men hate the Word, and the Ministers of it, the examples of Gods people, and the light they carry

with them (they shining as lights in a crooked gene∣ration, 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 o∣thers. 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 for∣getfulnesse: 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 private∣ly, but now have lost this light, and think they need not be so strict: when men continue not in what they were once assured of, as the Apostle speaks, 2 Tim. 3. 14. these sinne against their knowledge, and are the worst of such sinners: and this estate Aristotle himselfe makes statum maligni, the state of a wicked one, namely, when the sparkes of light are extinguisht or hated. For when any mans light is lost and turned into darknesse by sinning, then, as Christ sayes, how great is that darknesse? When good lawes are not onely not enacted and embra∣ced, but repealed also, (it is Aristotles similitude, to distinguish an incontinent person, and a wicked man) this is an high kind of sinning: So of these Gentiles it is said, their foolish heart was darkned; they had extinguisht some of that light God gave

them. As some drink away their wits, so some sin away their consciences; and thus by degrees, they first sinne away the light of the word they had, as they in Iude, who were religious once, and then they quench even that little sparke of nature that is left. Also verse 10. corrupting themselves in what they know naturally.

Fiftly, Men sinne against knowledge yet worse, [ 5] when they hold opinion against their knowledge.* 1.35 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 broa∣ched an error, maintaine it, though the pulling out that one tile doth untile all the house. These are the two causes given of perverting the truth, 1 Tim. 6. 4, 5. namely, pride and covetousnesse, and supposing gaine godlinesse, and so fashioning their religion accordingly: when men are Knights of the post, that will write or speak any thing, whereby they may get gaine and preferment.

Secondly,* 1.36 men sin against knowledge in regard of others.

First, by concealing it: the Apostle indeed sayes [ 1] in a certaine case, Hast thou knowledge? keepe it to thy selfe.* 1.37 He speakes it of opinions, or practices a∣bout things indifferent, which might scandalize the weake; but if thou hast knowledge, which may edifie thy brother, thou oughtest to commu∣nicate 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 re∣member he expresseth his resolution in words ve∣ry 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 can∣not 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 gran∣ted, that Abraham would teach his children what [ 2] he should know from him: The same disposition is in all the children of Abraham.* 1.38

Secondly, when men endeavour to suppresse knowledge. As the Pharisees, they kept the keyes of

it in their hands, and would not open the treasures of it themselves, nor let others doe it neither. So they (Acts 4. 16.) could not deny but a great mira∣cle 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 mani∣fest 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 [ 3] against their consciences.* 1.39 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 Na∣both: and so some of the Gentiles, that would hold correspondencie with the Jewes, would have con∣strained 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 persecuti∣on, not from evidence of the Truth, or by reasons that might convince them, and their consciences: therfore he sayes, they constrained thē. The perswa∣ders might indeed glory, as having their cause and side strengthened, but they wanne little credit to

their cause by it; for as the perswaders arguments were suited to flesh, so the others yeelding was out of flesh, and so they glory in your flesh and weaknesse, sayes he; as the Papists urged Cranmer, not by arguments, but threats and promises to recant; this is the greatest cruelty in the world, to have a man murder himselfe, stab his conscience. To offend a weak conscience is a sinne, if but passively, when thou dost something before his face, which his conscience is against: but if thou makest him wound his own conscience, and to doe an act him∣selfe, 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 mer∣cy to those under you, enforme their consciences, wring them not,* 1.40 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 par∣ticular acts of sinne are committed,* 1.41 and duties omit∣ted, against light and knowledge; and so the Saints may and doe often sinne against knowledge. Or,

Secondly, in regard of a knowne estate of sinne, and impenitencie persisted in; when men continue,

and goe on in such a state against conviction of con∣science, that such is their estates.

For the first,* 1.42 because particular acts of sin com∣mitted against knowledge are infinite, and there will be no end of instancing in particulars,* 1.43 there∣fore I will not insist: Onely in briefe this distincti∣on 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:* 1.44 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,* 1.45 yet have an habituall and conti∣nued 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 ha∣bitually 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 in∣deed is done but once: but till hee restores them, he may be said to steale them; every day, every houre, he continues to doe it habitually; So a man having subscribed to falshood, or recanted the truth publiquely, the act, though done but once, yet untill a retractation be some wayes made, hee

continues that act,* 1.46 and so is daily anew guilty of it. So if a man should marry one, whom it is unlaw∣full 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 distin∣ction, namely, of particular acts committed against knowledge; besides this last distinction briefly touched; I will anon give you severall aggrava∣tions 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 par∣ticular acts, as distinct heads, after I have briefly spoken to this other, which is, That

Secondly,* 1.47 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 wic∣ked, and yet hardned himselfe in sinne most dange∣rously: and yet three sorts of men may apparently be convinced thus to sin.* 1.48

First, those that keep out, and with-draw them∣selves

from professing Christ and his wayes,* 1.49 and [ 1] the feare of his name, out of shame or feare of man, or losse of preferment, or the like worldly ends, when yet they are convinced that they are Gods wayes, and ought to be professed by them. I doe not say, that all, who doe not come in to professe Christ, and that doe not joyne themselves with his people, that they goe on against knowledge; for many are ignorant, and mistaken about them: but when men are convinced of the truth, and necessity of professing and confessing of it even unto salvation, (as the Apostle speaks, Rom. 10) and yet out of fear, or shame, keep still on the other side, drawing in their hornes all together. These goe on in an estate of impenitencie against knowledg; for put all these together, and it must needs appeare to be so: as First, when they are convinced that this is the truth, and that salvation and the power of religion is onely to be found in such wayes and men: and Secondly, that these are to be practiced and pro∣fessed, and yet Thirdly, out of shame, &c. keepe still a loofe off, and goe on a contrary way; these must needs know, that they goe on in an estate of impenitencie against knowledge. This was the case of many of the Pharises, who therefore sinned highly: they beleeved, and were convinced, that Christ was the Messiah; and so then to be confest, and followed, and to be cleaved unto: and then also they must needs know, that his followers onely were the Children of God: Yet Ioh. 12. 42. it is said, though they thus beleeved on him, yet they durst not confesse him for feare of the Iewes, and of the

Pharises, and of being put out of the Synagogues. At the latter day, Christ shall not need to sever such from the rest, as hee will doe the sheepe from the goats; for they willingly remaine all their dayes amongst them, whom they know to be goats, and refuse the company, and fould, and food, and marks of the sheep; which they know to be such: they may apologize, and make fair with the Saints, that their hearts are with them, but they will be rankt at the day of Judgement, as here they ranked themselves,* 1.50 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 sal∣vation, 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 condi∣tion, and hee knew heaven was worth it, and was convinced of the truth herein, that thus he ought to doe, for he went away sorrowfull: now if he had not knowne that he went away without happinesse, he needed not have beene sorrowfull at all; but he knew the bargaine of salvation was not struck up, and likewise what it stuck at, and yet still rested in his former condition, and chose rather to enjoy his many possessions: This man now went on in his state against knowledge.

Secondly, as also those who upon the same or like [ 2] ground defer their repentance,* 1.51 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 there∣fore 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 cur∣ses 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 can∣not [ 3] but goe on in a bad estate against knowledge,* 1.52 when either men are falne from the practice and profession of what is good, which once they thought necessarie to salvation; or when they con∣tinue to hold forth their profession in Hypocrisie. Those that have escaped the pollutions of the world, through the knowledge of Iesus Christ, but are retur∣ned to their vomit againe, some of these are ingeni∣ous, 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 dan∣gerous

condition. Saul when he was fallen away, yet had this ingenuity a while left, hee desired Sa∣muel 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 perfor∣mance of duties they once did practice, and from all conscience of sinning, yet retain their profession which they know to be but an out-side: these of all others goe on against knowledge: and Rev. 22. 15. they are said to make a lye; not onely to tell a lye in words, but to make a lye in deeds. Now a lye is a sin of all others most against knowledge, and indeed against a double knowledge, both facti and juris: & so is this. 1. That they professe themselves to be that they know they are not. 2. That they will not endevour after that state they know they ought to get into, if ever saved. This is the condition of many, who being convinced of the power of reli∣gion, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, escaped the pollu∣tions

of the world, through the knowledge of Christ: but in the end Iudas became a grosse hypocrite, one that pretended the poore, when he loved the bag; and on the sudden betrayed his Master, when yet the Disciples knew it not, suspected Iudas as little as themselves; and the end of those also, in that fore-named place, is said to be worse than their be∣ginning. 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 Hypo∣crites: as the wicked Angels punishment is made the measure of mens: Goe ye cursed into the fire pre∣pared 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 under∣goe.

Now let mee speake a word to all such as thus go on in a state of impenitencie against knowledge:* 1.53 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 particu∣lar act against knowledge, he haply and usually still

thinks his estate may be good, and that he shall not lose God utterly, or hazard the losse of him; one∣ly his spirit, being at present empty of commu∣nion with him, he steales out to some stolne plea∣sure: 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 de∣serves it; herein men shew themselves more de∣sperate.* 1.54

In the next place, I come to those rules, whereby you may measure and estimate sinning against know∣ledge, in any particular act of sinning; and they are

either before the sinne, or in sinning:* 1.55 three of either, which I make a second head, to explaine this do∣ctrine 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 con∣siderest that Hell and Damnation is the issue and de∣sert 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 hear∣ken: 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 Coun∣sell: and thus Iudas fully knew the issue: Christ had said againe and againe, Woe be to him by whom

the Sonne of man is betrayed, and yet went on to doe it.

The second rule is,* 1.56 the more consultations, de∣bates, 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 remem∣brance of such a mercie past, to perswade thee; or some mercies to come, which thou dependest upon him for? That which made Spira's sinne so great, was such debates as these before: and this made Darius sinne, in casting Daniel into the Lions den, so great; he debated it with himselfe, Dan. 6. 14. he was sore displeased with himselfe, and laboured to the going downe of the sunne to deliver him; he considered that he was as his right hand in all the affaires of his Kingdome, and a man entrapped meerely for his conscience, and that to put him to death was to sacrifice him to their malice; he knew him to be holy, and wise, worth all the men that sought after his life, and yet yeelded; these consi∣derations troubled him afore, and also after; inso∣much 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. There∣fore

the Pharises, Luke 7. 30. are said to have reje∣cted the counsell of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in or against them∣selves: the words will beare either: In themselves, because they knew it, and tooke it into considera∣tion, and yet rejected it: and against themselves, be∣cause it was their destruction.

The third rule is,* 1.57 that the more confirmations any man hath had of the knowledge of that which he sinneth in, and testimonies against it, the grea∣ter 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 natu∣rall conscience onely, is not so much; but when it is further confirmed, and backed by the word written, which a man hath read, and with testimo∣nies, 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 be∣fore that Christ was the Saviour of the world; he knew it by all the miracles he had seene, as also by his gracious words and converse; and he professed

as much in following of him; and he had the writ∣ten word against it, Thou shalt not murder the inno∣cent. 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 con∣science, that he was God, and searched and knew his heart, and yet hee went out and did it immedi∣ately. How did hee sinne against the haire, as wee speak, and how did all these circumstances aggra∣vate his sin?

But yet a more cleare evidence of this is that in∣stance 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 fur∣ther,

that the fact might be more aggravated, a most notorious murtherers life must be put into the scale with Christs, and either the one or the other con∣demned: 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 sen∣tence, as it were, God admonisht him by his owne wife, Mat. 27. 19. whom God himselfe had ad∣monished in a dreame, she sending him word shee had suffered many things by reason of him that night, and therefore have nothing (sayes shee) to doe with that just man: yea he himselfe, when he condemns him, washeth his hands. And thus it falls out in many sinfull businesses which men are about, that God often and many severall wayes would knock them off, and stops them in their way, as hee did Balaam; reproves them, as he did him by a dumbe Asse, 2 Pet. 2. 16. so there by some silent passage of providence, and not onely so, but by his Spirit also standing in their way, with the threatnings ready drawne and brandisht against them, as the Angell did with a drawne sword against Balaam, and yet they goe on; this is fearfull.* 1.58

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 [ 1]

First,* 1.59 the lesse passion, or inward violence or temptation to a sinne committed against knowledg, the greater sinne against knowledge it is argued to be: For then the knowledge is the clearer, passion

or temptation being as a mist. But then to sinne, when a man is not in passion, is to stumble at noon∣day. For as drunkennesse takes away reason, so doth passion (which is a short drunkennesse) cloud and mist a mans knowledge. And so Aristotle compares the knowledge of an incontinent person, to the knowledge of one that is drunk. When Peter denied his Master, though hee had warning of it before, and so it was against knowledge, and it was by lying, and swearing, and forswearing, which are sinnes of all other most directly against know∣ledge, 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 Judge∣ment 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 know∣ledge, yet the lesse against knowledge, because knowledge had laesam operationem, it had not its perfect worke upon his heart: but now Iudas, in be∣traying his Master, had not onely warning before, but was not tempted to it, but went of himselfe, and made the offer to the Pharisees, sought how conveniently to doe it, plotted to doe it, had his wits about him, had time to think of it, and there∣fore it was (besides the hainousnesse of the act) more also against knowledge, and so the greater. So David when he went to slay Nabal, was in hot

blood, in a passion; but when hee plotted to kill Vriah, he was in cold blood: he was drunke when he lay with Bathsheba, but sober when hee made Vriah drunke: hee went quietly and sedately on in it. And therefore we find David blamed onely in the matter of Vriah, not so much for that of Bath∣sheba.

Secondly,* 1.60 the more sorrow, renisus, or reluctan∣cie, 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 dis∣pleasure of the minde against it, ariseth from the strength and violent beating of the pulse of consci∣ence, 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 do∣ing; 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 there∣fore 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 excee∣dingly apprehended what a great sinne it was to behead Iohn, who, he knew, was a just and an holy man, ver. 20. and who was one that had a great place in his estimation, for he observed him, and was

wrought much upon by his ministerie, and he knew that he did but sacrifice him to the malice of a wic∣ked woman; and in this case the sinne is also here∣by 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.

[ 3] Thirdly, on the contrary, the more hardnesse of heart there is,* 1.61 and want of tendernesse, in commit∣ting that sinne, which a man knowes to be a sinne, it is argued thereby to be the greater sinne against knowledge; not onely the greater sinne, but the greater sinne against knowledge. For hardnesse of heart in sinning, is an effect of having formerly sin∣ned 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 consci∣ences, and being rejected, they begin to be hard∣ned

and seared. For knowledge makes sinnes and the apprehensions of them, familiar to a man, and so lesse terrible and frightfull in the end, as Beares and Lyons doe become to their keepers, through custome. Iudas had a hard heart, when he came to betray his Master, surely his conscience had smit∣ten 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 glori∣ous meanes, and sinned long against knowledge, all this would have startled him, and have stagge∣red in his purpose: but he goes on as if it were no∣thing, 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,* 1.62 whereby you may estimate the sinfulnesse of particular acts, I will now proceed to other wayes, aggravations taken from the kind of knowledge a man sins against, to sin against what kind of knowledge is most hainous and dangerous; and these are five, drawn from the

severall qualifications of that knowledge, and the light which men sinne against.* 1.63 For the greater, or the more strong & efficacious the light and know∣ledge 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.

[ 1] First then, to sinne against the inbred light of na∣ture,* 1.64 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, alone by themselves: so Beza and Theophilact understand it, which he makes there the first degree of unnaturall uncleannesse, which is therefore un∣naturall, 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 dal∣liance it will, though not arising to an act of Sodo∣mie,

doing that which is unseemely, ver. 27. which hee therefore sayes, is the perverting the use and in∣tent of nature, and so is a sin against nature, leaving the naturall use of women. My brethren, I am asha∣med 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 o∣ther, because they are made the punishments of other sinnes, which yet were against the light of na∣ture also: namely, not glorifying God when they knew him: yet that being a sinne, the light of na∣ture was not so clear in comparison of these, there∣fore 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;* 1.65 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,

both 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.

[ 2] Secondly, to sin against that light which thou didst suck in,* 1.66 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 mo∣ther 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 par∣ticularly, it destroyes Kings: and so also not to drink wine, was another instruction there he was fore∣warned 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 inordi∣nate love of these two; but hee had not beene brought up so, his good mother had not thus in∣structed him. And thus also when God would ag∣gravate his owne peoples sin unto them, he recalls them to their education in their youth in the wil∣dernesse. So Ierem. 2. 2. Goe and cry to them, Ire∣member 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

Hos. 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 there∣fore 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 impres∣sion 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 rea∣sons 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

Bathsheba that instructed you, not to poure out your strength to drinke or women, but to pray private∣ly, 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 bet∣ter, 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.

[ 3] Thirdly, the more reall and experimentall the light is,* 1.67 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 ob∣servations of Gods dealings with themselves or others, and not onely from the word notionally. To sinne against such light, this addes a further de∣gree; not onely 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 observati∣ons 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 ef∣ficacius docent quàm praecepta, so the knowledge got by experiments of mercies or judgements, is of

more force and evidence. Knowledge learnt by experience, is the most efficacious. Therefore Christ himselfe, who knew all things already, yet learnt (in the schoole of experience) by what he suffered. A little of some knowledge distill'd out of a mans owne observation, is most precious, every drop of it; therefore the Apostle urgeth it on Timothie, 2 Tim. 3. 14. Continue in the things thou hast learned, and beene assured of, knowing of whom thou hast lear∣ned 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, Know∣ing 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 judge∣ments 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,* 1.68 yea haply cham∣ber [ 4] fellow converted from his evill courses, and yet thou goest on, this is sinning against a great light.

Fourthly, the more vigorous, strong, powerfull

the light is that is in thee, and more stirring in thy heart, and joyned with a taste, the greater the sins committed against it are to be accounted. The more thou hast tasted the bitternesse of sinne, and Gods wrath, and hast beene stung with it as with a Cocka∣trice, 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 aggrava∣ted, 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 traditio∣nall 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 com∣mon conviction men have, and lesse than saving light: it is a light which leaves also some impressi∣on 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 drun∣kennesse, or uncleannesse, or oppression, and yet fallest to it againe, the worse. For this is a further degree added to knowledg, and not common to all wicked men. And therefore as those Iewes, who had not onely common meanes of knowledge,

but miracles also, and yet beleeved not, Iohn 12. 17. shall be more condemned; so those who have such tasting knowledg set on by the holy Ghost (which is as much as if a miracle were wrought, for it is above nature, a supernaturall worke of the Spirit.) And therefore to sinne against such light, and such onely, is that which makes a man in the next degree of fitnesse to sin against the Holy Ghost.

Fiftly, to sin against professed knowledge, is an [ 5] aggravation also,* 1.69 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 af∣firmes 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 Gen∣tiles 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 com∣pany with a heathen, because hee was ignorant,

and professed not the knowledge of God; yet if a brother, one that professed, and so was to walke by the same rules, did sinne against those principles he professed, then keepe him not company: Thus did Saul sinne. All the Religion he had and pretended to in his latter dayes, was persecuting witches: yet in the end he went against this his principle; hee went to a witch in his great extremitie at last. And thus God will deale with all that are hollow, and sinne secretly against knowledge in the end. Hee suffers them to goe against their most professed principles.

These are aggravations in generall, ap∣plicable both to any act of sin∣ning, or going on in a known state of sinning.

USE.

NOw the use of all that hath been spoken,* 1.70 what is it, but to move all those that have know∣ledge, to take heed, more heed of sinning than other men? and those of them that remaine in their na∣turall 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 [ 1] cheap as another,* 1.71 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 commit∣ted ten to one, and beene damned lesse. This is condemnation (sayes Christ) that light came into the world.* 1.72 Neither canst thou haue so much plea∣sure in thy sin as an ignorant person; For the con∣science 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 judge∣ment embittereth all. Therefore the Gentiles sin∣ned

with more pleasure than we. Therefore Eph. 4. 18, 19. the Apostle speaking of them, sayes, that through their ignorance, and darknesse, and want of feeling, they committed sin with greedinesse, and so with more pleasure; they not having knowledge or hearts sensible of the evils that attend upon their courses.

[ 2] Secondly, thou wilt in sinning against knowledg be given up to greater hardnesse.* 1.73 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 re∣probate mind in the end.

[ 3] Thirdly, it will procure thee to be given up to the worst of sins,* 1.74 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 rot∣tennesse, these are too small sins; but thou shalt be given up to inward profanenesse of heart, (as Esau was, having been brought up in a good family) so as not to neglect holy duties onely, but to despise them; to despise the good word of God and his Saints, and to hate godlinesse and the appearance of it; thou shalt be given up to contemne God and

his judgements, to trample under foot the blood of the covenant, or else unto devilish opinions; those other are too small to be punishments of thy sinne: For stil the end of such an one must be seven times worse than the beginning, as Christ sayes it shall; if thou wert a drunkard, a swearer, or an uncleane person before, and thy knowledge wrought some alterati∣on 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 ordi∣nances.

Fourthly, when thou commost to lay hold on [ 4] mercy at death,* 1.75 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 sa∣ved us, as also because such as sinne against know∣ledge, 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) testi∣fie to our face, and we know them. Now then sins testi∣fie to our face, when our conscience tooke notice of them, even to our faces, when we were commit∣ting them; and then also the same sins themselves will againe testifie to our faces, when we have re∣course for the pardon of them. Therefore thou wilt

lye roaring on thy death bed, and that thou knowest them, will come as an argument, that thou shalt not have mercie. As ignorance is a plea for mercie, I did it ignorantly, therefore I obtained mercie; so I did it knowingly, will come in as a bar and a plea against thee, therefore I shall not have mercie.

[ 5] Fiftly,* 1.76 both here and in Hell, it is the greatest exe∣cutioner and tormenter. In this sense it may be said, Qui auget scientiam, auget dolorem: He that increa∣seth knowledge, increaseth sorrow, as Solomon speaks: for knowledge enlargeth our apprehension of our guilt, and that brings more feare and tor∣ment. 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 re∣maines not onely a more fearfull punishment, but a more fearfull expectation in the parties consciences. And this is the worme in hell, that gnawes for ever. Light breeds these wormes.

But then you will say, it is best for us to be igno∣rant, 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 know∣ledge, Turne, and I will poure my spirit upon you, and make known my words to you. Well, ver. 24. they refu∣sed, 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 re∣fuge,

to extricate thy selfe at, and avoid all this, no remedy but turning unto God: otherwise thou canst not but be more miserable than other men; yea and this must be done speedily also: For thou having knowledge, God is quicker in denying thee grace, and in giving thee up to a reprobate mind, than ano∣ther man, who is ignorant. He will wait upon ano∣ther that knows not his will & waies, twenty, thirty, forty yeares, as he did upon the children of the Is∣raelites 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 dis∣patch 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 usu∣ally a short one. And though men may live many na∣turall dayes after, and enjoy the common light of the sunne, yet the day of grace, and of gracious ex∣citements to repent, may be but a short one.

FINIS.

Notes

• * 1.1

  Doct.
• * 1.2

  To sin against knowledge is the highest ag∣gravation of sinning.
• * 1.3

  Demonstratiōs of the point, by comparing it vvith other kinds of sin∣ning.
• * 1.4

  How much sinnes against knowledge doe transcend sins of ignorance.
• * 1.5

  In sins of igno∣rance there may be a sup∣position, if he had known it, he would not have done it: but not so in these.
• * 1.6

  The vast diffe∣rence between them, appears in the repen∣tance God ac∣cepts for each. A generall re∣pentance for the one, not so for the other.
• * 1.7

  Some kinds of sinning against knowledge ex∣clude frō mer∣cy, which done ignorantly leave a capacity of it.
• * 1.8

  Sinning against knowledge is the highest to sinning against the holy Ghost.
• * 1.9

  Secondly, Rea∣sons, which are 6. 1. Because knowledge is the greatest 〈◊〉〈◊〉.
• * 1.10

  2. Reason. Knowledge is the immediate guide of men in all their wayes: A man sins against his Guide.
• * 1.11

  That know∣ledge is so, pro∣ved, in that an erroneous conscience bindeth.
• * 1.12

  Knowledg lay∣eth a further obligation as obedience.
• * 1.13

  Lawes come in force when promulged.
• * 1.14

  There is the more contempt cast upon the Law.
• * 1.15

  In sins again•…•… knowledge, 〈◊〉〈◊〉 will of the sin∣ner closeth more with sin as sin.
• * 1.16

  In sinning a∣gainst know∣ledge a man condemns him∣selfe.
• * 1.17

  ••. Things han∣dled concer∣ning sins a∣gainst know∣ledge.
• * 1.18

  1. What it is 〈◊〉〈◊〉 sinne gainst knowledge, ex∣plained.
• * 1.19

  1. Distinction To sinne with knowledge and against knowledge doe differ.
• * 1.20

  A regenerate man guilty of more sinnes known, than another.
• * 1.21

  Yet not of more sinnes against know∣ledge.
• * 1.22

  2. Distinction. Men sin against knowledge, ei∣ther objectively, or circumstanti∣ally onely.
• * 1.23

  What it is to sin directly a∣gainst know∣ledge.
• * 1.24

  What to sinne against know∣ledg circumstan∣tially onely.
• * 1.25

  This distincti∣on explained out of this Chapter.
• * 1.26

  Sins directly against knowledg reduced to two Heads.
• * 1.27

  1. In regard of ourselves five wayes.
• * 1.28

  When we abuse knowledge to help us to sin, 3. wayes.
• * 1.29

  1. To plot and contrive sinne.
• * 1.30

  2. To colour sins commit∣ted by lyes.
• * 1.31

  3. To colour sins by pretence of religion, and use their know∣ledg of religion to plead for, and instifie their sin••.
• * 1.32

  When men neglect to get knowledge that might preserve them from sinning, &c.
• * 1.33

  When men re∣fuse knowledge that they may sin more freely.
• * 1.34

  Is to hate the light, and to endevour to extinguish it.
• * 1.35

  When men hold opinions against their consciences.
• * 1.36

  2. Men sin di∣rectly against knowledge it selfe in respect of others,
• * 1.37

  By concealing knowledge.
• * 1.38

  Men endevour to suppresse knowledge in others.
• * 1.39

  When men go about to make others sinne a∣gainst their consciences. Iohn 9.
• * 1.40

  2. Generall Branch: Sins commit∣ted collaterally or circumstan∣tially against knowledge.
• * 1.41

  It is done, 1. Either in par∣ticular acts of sinning, or 2. In continuing in an estate of sinning against knowledge.
• * 1.42

  Particular in∣stances being infinite.
• * 1.43

  A distinction is given conce∣ning them.
• * 1.44

  1. Some sinne more transient
• * 1.45

  2. Some more permanent and continued, until recalld, though but once com∣mitted.
• * 1.46

  Which are of 〈◊〉〈◊〉 other most ••angerous to ••ommit, when against know∣ledge.
• * 1.47

  2. Going on in a sinfull estate against know∣ledge.
• * 1.48

  Three sorts of men thus sin:
• * 1.49

  Such as for worldly end forbear to pro∣fesse Christ a•…•… his waies, whi••…••… they know to be such.
• * 1.50

  Psal. 125. ult.
• * 1.51

  Those that de∣fer repentance.
• * 1.52

  Apostate pro∣fessors goe on in an estate of sinning against knowledge.
• * 1.53

  Application.
• * 1.54

  2. Head: Rules whereby to esti∣mate sinnes against know∣ledge.
• * 1.55

  Of two sorts Before sinning or in sinning 1 Before sin∣ning, 3. rules. 1. The more a man consider the issues and consequents o•• a sinne.
• * 1.56

  Rule, The more consulta∣tions and de∣••••tes before.
• * 1.57

  3. Rule, The more testimo∣nies and war∣nings against sinne.
• * 1.58

  2. Rules to measure the sin∣fulnesse of such acts in sin∣ning, 3.
• * 1.59

  The lesse passi∣on or temptati∣on to a sin a∣gainst know∣ledge.
• * 1.60

  The more in∣ward regreet, and sorrow, and reluctancy, the stronger is the knowledge, and so more against it.
• * 1.61

  The more hardnesse of heart in com∣mitting a sinne knowne to be a sin, the greater the sin, as it is a sin against knowledge.
• * 1.62

  3. Head. Aggra∣vations drawne from the kind•• of that know∣ledge we sinne against, which are five.
• * 1.63

  The more •…•…ong the knowledge, the ••••eater the sin.
• * 1.64

  To sin against the inbred light of nature.
• * 1.65

  Hab. 1. 14.
• * 1.66

  To sin against the light of education.
• * 1.67

  The more reall and experimen∣tall light men sin against.
• * 1.68

  The more shi∣ning the light is in the consci∣ence joyned with a taste, the greater the sin.
• * 1.69

  To sin against professed knowledge.
• * 1.70

  How great an engagement & motive it is to men of know∣ledge to turne to God, and to take heed of sinning.
• * 1.71

  Such an one cannot sin so cheap as others: their sins are more costly and chargeable,
• * 1.72

  and will have lesse pleasure in sinning.
• * 1.73

  Such are given up to greater hardnesse of heart.
• * 1.74

  Such God gives up to the worst and grossest of sins.
• * 1.75

  At death, knowledg sin∣ned against, gives up to more horror and despaire.
• * 1.76

  Hell it in∣easeth tor∣ent.