Aggravation of sinne and sinning against knowledge. Mercie. Delivered in severall sermons upon divers occasions. By Tho: Goodvvin B.D. Goodwin, Thomas, 1600-1680. 1637 Approx. 237 KB of XML-encoded text transcribed from 75 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A01894 STC 12033 ESTC S103262 99839019 99839019 3413 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01894) Transcribed from: (Early English Books Online ; image set 3413) Images scanned from microfilm: (Early English books, 1475-1640 ; 1068:10) Aggravation of sinne and sinning against knowledge. Mercie. Delivered in severall sermons upon divers occasions. By Tho: Goodvvin B.D. Goodwin, Thomas, 1600-1680. [8], 91, [1]; [4], 42, [2] p. Printed by M. Flesher for Iohn Rothwell, and are to be sold at his shop at the signe of the Sun in Pauls Churchyard, London : M DC XXXVII. [1637] The words "sinne: and sinning" and "knowledge. Mercie." are bracketed together on title page. With an additional title page: Aggravation of sinne. By Tho: Goodwin B.D. .. "Aggravations of sinning against knovvledge" has separate dated title page; pagination and register are continuous. "Aggravation of sinning against mercie" has separate pagination, register, and title page with imprint ".. printed by M.F. for R. Dawlman ..". With a final imprimatur leaf. A variant of the edition with R. 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Knowledge, Theory of (Religion) -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AGGRAVATION OF SINNE : AND SINNING Against KNOWLEDGE . MERCIE . Delivered in severall Sermons upon divers occasions . BY THO : GOODVVIN B. D. LONDON , Printed by M. Flesher for Iohn Rothwell , and are to be sold at his Shop at the signe of the Sun in Pauls Churchyard . MDCXXXVII . AGGRAVATION OF SINNE . BY THO : GOODWIN B. D. LONDON , Printed by M. F. for Iohn Rothwell , and are to be sold at the Sun in Pauls Church-yard . M DC XXXVII . A TABLE OF THE CONTENTS OF the Aggravation of sin . THe subject is the sinfulnesse of sin . page 2. The mischievous effects of the evill of sin . ibid. 1. It hath debased the soule . ibid. 2. It defiles the soule 1. In an instant . 2. Totally . 3. Eternally . 3 3. It robs the soule of the image of God. 4 4. It robs a man of God himselfe . 5 5. It was the first founder of hell . 6 The essence of sin is the cause of all these evills . ibid. Sin an evill that contains all the evils in the world . 7 1. It is the cause of sorrowes , and diseases , and all evills . ibid. 2. There is some peculiar mischief in sin , not found in other evils , as appears in divers instances . 8 Quest . What transcendencie of evill is in the essence of sin , that makes it above all other evill . 10 Answ . It is contrary to God and all that 〈◊〉 〈◊〉 〈◊〉 1. It is contrary to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being . ibid. being . ibid. 2. It is contrary to all his attributes which are his name , is to himselfe , and what ever is his . ibid. 1. To his lawes and ordinances . 2. To his favourites . 3. To his image in mans owne breast . 11 Sinfulness of sin aggravated from the person suffering , being God and man. 12 The least sin virtually more or lesse containes all sin in the nature of it , proved . ibid. Every sin inclines our nature more to sin . 13 Sin containes not onely all other evils in it , but also all of its owne kind . ibid. Sinne a perfect evill . ibid. Reasons why sin is the chiefest evill . 1. Because it is simply to be avoided for its selfe . 2. Because there can be no worse punishment than it selfe 3. Because it cannot have a worse epithete given it than it selfe . 14 Use . Wonder at the abounding nature of sin . 15 Examine our owne estates . ibid. Quest . When a mans sins may be said to be his own ? Answ . 1. Then he commits sin out of his owne . 2. Then he hates it not , but loves it . 3. Then he nourisheth it , & cherisheth it . 4. Then he provides for it . 5. Then he lives in sin . 17 Use 2. Consider , the punishment of sin is out of measure fearfull . 18 It containes all miseries in it . 19 What the damned speake of sinne in hell . ibid. Use 3. Onely Iesus Christ can conquer sin . 21 Christs righteousnesse abounds sins sinfulnesse . 22 Come to God through Christ , and take him to be our Lord and King. 23 Sinne and Christ cannot stand together . ibid. We will not take Christ while sin appears sinfull to us . ibid. IMPRIMATUR ; THO : WEEKES . R. P. Ep o : Lond. Cap. Domest . AGGRAVATION OF SINNE . ROM . 7. 13. Was that then which is good made death unto mee ? God forbid . But sinne , that it might appeare sin , working death in mee by that which is good : that sinne by the commandement might become exceeding sinfull . WEE finde our Apostle in the 9. verse to have been alive , but struck upon the sudden dead , by an apparition presented to him in the glasse of the law , of the sinfulnesse of sinne . Sin revived , sayes the 9. verse , appeared to be sinne , sayes the 13. verse , lookes but like it selfe , above measure sinfull : and hee falls downe dead at the very sight of it : I dyed , sayes he in the 9. it wrought death in me , sayes the 13. that is , an apprehension of death and hell , as due to that estate I was then in . But yet as the life of sinne was the death of Paul , so this death of his was but a preparation to a new life , I through the Law and dead to the Law , that I might live to God , Gal. 2. 19. and here hee likewise speakes of Gods worke upon him at his first conversion ; for then it was that hee relates how sinne became in his esteeme , so above measure sinfull . The subject then to be insisted on is the sinfulnesse of sinne , a subject therefore as necessary as any other , because if ever we be saved , sinne must first appeare to us all , as it did here to him , above measure sinfull . And first , because all knowledge begins at the effects which are obvious to sense , and interpreters of the nature of things , therefore wee will begin this Demonstration of the evill of sin , from the mischievous effects it hath filled the world withall , it having done nothing but wrought mischiefe since it came into the world , and all the mischiefe that hath beene done , it alone hath done , but especially towards the poore soule of man , the miserable subject of it . Which first it hath debased the soule of man , the noblest creature under heaven , and highest allyed , made to be a companion fit for God himselfe , but sinne hath stript it of its first native excellency , as it did Reuben , Gen. 49. 41. debased the soule more worth than all the world , as Christ himselfe saith , that onely went to the price of it : yet sinne hath made it a drudge and slave to every creature it was made to rule : therefore the Prodigall as a type is said to serve swine , and feed on huskes , so as every vanity masters it . Therefore we find in Scripture , that men are said to be servants to wine , Tit. 2. 3. servants to riches , and divers lusts , &c. And hence it is that shame attends upon it , Rom. 6. 21. Now shame ariseth out of an apprehension of some excellencie debased : and by how much the excellencie is greater , by so much is the shame the greater , and therefore unutterable confusion will one day befall sinners : because sinne is the debasement of an unvaluable excellencie . Secondly , it not onely debaseth it , but defiles it also ; and indeed there was nothing else that could defile it , Mat. 15. 20. for the soule is a most pure beame , bearing the image of the Father of lights : as farre surpassing the sinne in purenesse , as the sunne doth a clod of earth ; and yet all the dirt in the world cannot defile the sunne ; all the clouds that seeke to muffle it , it scatters them all : but sinne hath defiled the soule , yea , one sinne , the least defiles it , in an instant , totally , eternally . First , one sinne did it in the fall of Adam , Rom. 5. 17. one offence polluted him , and all the world . Now suppose you should see one drop of darknesse seazing on the sunne , and putting out that light and eye of heaven , and to loosen it out of the orbe it moves in , and cause it to drop downe a lump of darknesse , you would say it were a strange darknesse : this sinne did then in the soule , to which yet the sunne is but as a Taper . Secondly , it defiles it thus in an instant . Take the most glorious Angell in heaven , and let one of the least sinnes seaze upon his heart , he would in an instant fall downe from heaven , stript of all his glory , the ugliest creature that ever was beheld : you would count that the strongest of all poysons , that would poyson in an instant ; as Nero boiled a poison to that height , that it killed Germanicus as soone as he received it ; now such an one is sinne . Thirdly , sinne defiles it totally : it rests not in one member onely , but beginning at the understanding , eates into the will and affections ; soaks through all . Those diseases we account strongest , which seaze not on a joynt or a member onely , but strikes rottennesse through the whole body . Fourthly , it defiles eternally , it being aterna macula , a staine which no nitre or sope , or any creature can wash out , Ier. 2. 21. There was once let in a deluge of water , and the world was all overflow'd with it ; it washed away sinners indeed , but not one sinne . And the world shall be a fire again at the latter day , and all that fire , and these flames in hell that follow , shall not purge out one sinne . Thirdly , it hath robbed the soule of the image of God , deprived us of the glory of God , Rom. 3. 23. the image of Gods holinesse , which is his beauty and ours : wee were beautifull and all glorious once within , which though but an accident , is more worth than all mens soules devoid of it , it being a likenesse unto God , a divine nature , without which no man shall see God. Though man in Innocency had all perfections united in him via eminentiae , that are to be found in other creatures , yet this was more worth than all : for all the rest made him not like to God , as this did ; without which all Paradise could not make Adam happy ; which when he had lost , he was left naked , though those his other perfections remained with him ; which is profitable for all things , as the Apostle sayes . The least dramme of which , the whole world emballanced with , would be found too light ; without which the glorious Angels would be damned devills , the Saints in heaven damned ghosts , this it hath robbed man of . Fourthly , it hath robbed man even of God himselfe : Your sinnes separate ( sayes God ) betwixt you and me : and therefore they are said to live without God in the world : and in robbing a man of God , it robs him of all things ; for all things are ours , but so farre as God is ours ; of God whose face makes heaven , he is all in all , his loving kindnesse is better than life , and containeth beauty , honours , riches , all : yea they are but a drop to him . But its mischiefe hath not staid here , but as the Leprosie of the Lepers in the old Law , sometimes infected their houses , garments ; so it hath hurld confusion over all the world , brought a vanitie on the creature , Rom. 8. 23. and a curse : and had not Christ undertooke the shattered condition of the world to uphold it , it had fallen about Adams cares . And though the old walls and ruinous palace of the world stands to this day , yet the beauty , the glosse , and glory of the hangings is soyled and marred with many imperfections cast upon every creature . But as the house of the Leper was to be pulled downe , and Traitors houses use to be made jakes : so the world ( if Christ had not stept in ) had shrunke into its first nothing : and you will say , that is a strong carrion that retaines not onely infection in it selfe , but infects all the aire about : so this , that not the soule the subject of it onely , but all the world . Lastly , it was the first founder of hell , and laid the first corner stone thereof : sinne alone brought in and filled that bottomlesse gulfe with all the fire , and brimstone , and treasures of wrath , which shall never be burnt and consumed . And this crucified and pierced Christ himselfe , poured on him his Fathers wrath , the enduring of which for sinne , was such , as that all the Angels in heaven had crackt and sunke under it . But yet this estimate is but taken from the effects of it , the essence of it which is the cause of all these evills , must needs have much more mischiefe in it . Shall I speak the least evill I can say of it ? It conteins all evills als● in it : therefore Iames 1. 23. the Apostle calls it filthinesse , and abundance of superfluitie , or excrement as it were , of naughtinesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As if so transcendent , that if all evills were to have an excrement , a scumme , a superfluitie , sinne is it , as being the abstracted quintessence of all evill . An evill , which in the nature and essence of it virtually , and eminently , containes all evills of what kinde soever that are in the world ; Insomuch as in the Scriptures you shall finde that all the evills in the world , serve but to answer for it , and to give names to it . Hence sinne it is called poyson , and sinners serpents : sinne is called a vomit , sinners dogs : sinne the stench of graves , and they rotten sepulchres : sinne mire , sinners sowes : and sinne darknesse , blindnesse , shame , nakednesse , folly , madnesse , death , whatsoever is filthy , defective , infective , painfull . Now as the holy Ghost sayes of Nabal , as is his name , so is he ; so may wee say of sinne : for if Adam gave names to all things , according to their nature , much more God , who calls things as they are . Surely God would not slander sinne , though it be his onely enemie . And besides , there is reason for this , for it is the cause of all evills . God sowed nothing but good seed in the world ; He beheld , and saw all things were very good . It is sinne hath sowne the tares : all those evills that have come up , sorrowes and diseases , both unto men and beasts . Now whatsoever is in the effect , is via eminentiae in the cause . Surely therefore it is to the soule of man ( the miserable vessell and subject of it ) all that , which poyson , death , and sicknesse is unto the other creatures , and to the body ; and in that , it is all these to the soule , it is therefore more than all these to it : for corruptio optimi pessima : by how much the soule exceeds all other creatures , by so much must sinne , which is the corruption , poyson , death , and sicknesse of it , exceed all other evills . But yet this is the least ill that can be said of it . There is 2. some further transcendent peculiar mischiefe in it , that is not to be found in all other evills , as will appeare in many instances . For first , all other evills God proclaimes himselfe the author of , and ownes them all ; though sinne be the meritorious cause of all , yet God the efficient and disposing cause . There is no evill in the City but I have done it . He onely disclaimeth this , Iam. 1. 13. as a bastard of some others breeding , for he is the Father of lights , ver . 17. Secondly , the utmost extremity of the evill of punishment God the Sonne under-went , had a cup mingled him of his Father , more bitter than if all the evils in the world had beene strained in , and he dranke it off heartily to the bottome ; but not a drop of sinne , though sweetned with the offer of all the world , would goe downe with him . Thirdly , other evils the Saints have chosen and imbraced as good , and refused the greatest good things the world had , as evill , when they came in competition with sinne . So Moses those rather to suffer , much rather than to enjoy the pleasures of sinne , Heb. 11. from 24. to 28. So Chrysostome , when Eudoxia the Empresse threatned him : goe tell her , sayes he , Nil nisi peccatum timeo , I feare nothing but sinne . Fourthly , take the Devill himselfe , whom you all conceive to be more full of mischiefe than all the evills in the world , called therefore in the abstract spirituall wickednesse , Eph. 6. 12. yet it was but sinne that first spoiled him , and it is sinne possesseth the very devils : he was a glorious Angell , till he was acquainted with it : and could there be a separation made betweene him and sinne , he would be againe of as good , sweet , and amiable a nature , as any creature in earth or heaven . Fiftly , Though other things are evill , yet nothing makes the creature accursed but sinne : as all good things in the world doe not make a man a blessed man , so nor all the evills accursed . God sayes not , blessed are the honorable , and the rich , nor that accursed are the poore : but cursed is the man that continues not in all things , Gal. 3. 10. a curse to the least sinne ; and on the contrary , blessed is the man whose iniquities are forgiven , &c. Rom. 4. 7. Sixtly , God hates nothing but sinne . Were all evills swept downe into one man , God hates him not simply for them , not because thou art poore and disgraced , but onely because sinfull . It is sin he hates , Rev. 2. 15. Isa . 27. 11. yea it alone : and whereas other attributes are diversely communicated in their effects to severall things : as his love and goodnesse , Himselfe , his Sonne , his children , have all a share in : yet all the hatred ( which is as large as his love ) is solely poured out upon , and wholly , and limited onely unto sinne . All the question will be what transcendencie of evill is in the essence of it , that makes it above all other evills , and hated , and it onely by God , Christ , the Saints , &c. more than any other evill . Why ? It is enmity with God , Rom. 8. 7. abstracts we know speake essences : the meaning is , it is as directly contrary to God , as any thing could be : for contrary it is to God , and all that is his . As 1. contrary to his essence , to his existence , and being God : for it makes men hate him , Rom. 1. 30. and as he that hateth his brother is a murtherer , 1 Ioh. 3. 15. so hee that hateth God may be said to be a murtherer of him , and wisheth that he were not . Peccutum est Dei-cidium . 2. Contrary it is to all his attributes which are his name : men are jealous of their names : Gods name is himselfe ; as 1. It makes a man slight Gods goodnesse , and to seeke happinesse in the creature , as if hee were able to be happy without him . And 2. it deposeth his soveraignty , and sets up other Gods before his face . 3. It contemns his truth , power , and justice . And 4. turnes his grace into wantonnesse . And as to himselfe , so to what ever is his , or deare to him . Besides , A King hath 3. things in an especiall manner deare to him : His Lawes , His favour it es , his image stampt upon his coine : and so hath God. First , his lawes and ordinances : God never gave Law , but it hath beene broken by sinne ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the definition of it , The transgression of the Law , 1 Ioh. 3. 4. yea it is called destroying the Law , Psal . 119. 126. And know , that Gods Law , the least tittle of it , is more deare to him , than all the world . For ere the least tittle of it shall be broken , heaven and earth shall passe . The least sinne therefore , which is a breach of the least law , is worse than the destruction of the world : and for his worship , ( as envying God should have any , ) it turns his ordinances into sinne . Secondly , for his favourites : God hath but a few poore ones ; upon whom because God hath set his love , sinne hath set its hatred . Lastly , for his image even in a mans owne breast : the law of the members fights against the law of the mind , and endevoureth to expell it , though a man should be damned for it . Gal. 5. 17. The flesh ( namely sinne ) lusteth against the Spirit , for they are contraries . Contrary indeed ; for me thinkes though it hates that image in others , that yet it should spare it in a mans selfe , out of self-love ; but yet , though a man should be damned , if this image be expelled , it yet laboureth to doe this ; so deadly is that hatred , a man hates himselfe , as holy , so farre as he is sinfull . It abounds now so high , as our thoughts can follow it no farther : Divines say , it aspires unto infinity , the object against whom it is thus contrary unto , being God , who is infinite , they tell us , that objectively , sinne it selfe is infinite . Sure I am , the worth of the object or party offended , aggravates the offence : an ill word against the King is high treason , not the greatest indignity to another man. Sure I also am , that God was so offended with it , as , though he loves his Sonne as himselfe , yet he ( though without sinne ) being but made sinne by imputation , yet God spared him not : and because the creatures could not strike a stroake hard enough , he himselfe was pleased to bruise him , Esay 53. 16. He spared not his owne Sonne , Rom. 8. 32. His love might have overcome him , to have passed by it to his Sonne ; at least a word of his mouth might have pacified him : yet so great was his hatred of it , and offence at it , as he powred the vialls of his wrath on him : Neither would entreaty serve , for though he cryed with strong cryes it should passe from him , God would not , till he had out-wrastled it . And as the person offended , aggravates the offence , as before , so also the person suffering , being God and man , argues the abounding sinfulnesse of it . For , for what crime did you ever hear a King was put to death ? their persons being esteemed in worth above all crime , as civill . Christ was the King of Kings . And yet there is one consideration more to make the measure of its iniquity fully full , and to abound to flowing over , and that is this , that the least sinne virtually more or lesse containes all sinne in the nature of it ( I meane not that all are equall , therefore I adde more or lesse ) and I prove it thus : because Adam by one offence contracted the staine of all , no sooner did one sinne seaze upon his heart , but he had all sinnes in him . And so every sinne in us by a miraculous multiplication inclines our nature more to every sinne than it was before : it makes the pollution of nature of a deeper dye ; not onely to that species of sinne , whereof it is the proper individuall act , but to all else : as bring one candle into a roome , the light spreads all over ; and then another , the light is all over more increased : So it is in sinne ; for the least cuts the soule off from God , and then it is ready to goe a whoring after every vanity that will entice it , or entertaine it . And this shewes the fulnesse of the evill of it , in that it containes not onely all other evills in the world in it , but also all of its owne kinde . As you would count that a strange poyson , the least drop of which containes the force of all poyson in it : That a strange disease , the least infection whereof brought the body subject to all diseases : yet such an one is sinne , the least making the soule more prone and subject to all . And now you see it is a perfect evill ; and though indeed it cannot be said to be the chiefest in that full sense wherein God is said to be the chiefest good ; because if it were as bad as God is good , how could he pardon it , subdue it , bring it to nothing as he doth ? and then how could it have addition to it , one sin being more sinfull than another ? Ezek. 8. 15. Iohn 19. 11. But yet it hath some analogie of being the chiefest evill , as God the chiefest good . For 1. as God is the chiefest good , who therefore is to be loved for himselfe , and other things but for his sake ; so also in sin the chiefest evill , because it is simply to be avoided for its selfe ; but other evills become good , yea desirable when compared with it . Secondly , as God is the chiefest good , because he is the greatest happinesse to himselfe ; so sin , the greatest evill to it selfe : for there can be no worse punishment of it , than its selfe ; therefore when God would give a man over , as an enemie he meanes never to deale withall more , he gives him up to sinne . And thirdly , it is so evill , as it cannot have a worse Epithete given it , than it selfe ; and therefore the Apostle , when he would spek his worst of it , and wind up his expression hightest , usque ad hyperbolem , calls it by its own name , sinfull sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 7. 13. that as in God being the greatest good , quicquid est in Deo est Deus ipse , therefore his attributes and names are but himselfe , idem praedicatur de seipso : so it is with sinne , quicquid est in peccato , peccatum est , &c. he can call it no worse than by its owne name , sinfull sinne . USE . AND what have I beene speaking of all this while ? Why ? but of one sinne in the generall nature of it . There is not a man here , but hath millions of them ; as many as the sands upon the Sea shore ; yea , as there would be Atomes , were all the world pounded to dust , it exceeds in number also ; and therefore ere we goe any further , let all our thoughts break off here in wonderment at the abounding of sinne , above all things else ; for other things , if they be great , they are but a few ; if many , they are but small : the world , t is a big one indeed , but yet there is but one ; the sands , though innumerable , yet they are but small ; your sinfulnesse exceeds in ●oth . And next , let all our thoughts be wound up to the most deepe and intense consideration of our estates ; for if one sin abounds thus , what tongue can expresse , or heart can conceive their misery , who to use the Apostles phrase , 1 Cor. 15. are yet in their sinnes ? that is , stand bound to God in their owne single bond onely , to answer for all their sinnes themselves ; and cannot , in the estate wherein yet they stand of impenitencie and unbeleefe , plead the benefit of Christs death , to take off and ease them of the guilt of one sinne , but , all their sinnes are yet all their owne , which to a man in Christ they are not ; for his owne bonds are cancelled , and given in , and Christ entred into bonds for him , and all his sins translated upon him . Now for a proper character of their estate , and sutable to this expression : First then a mans sinnes may be said to be still his owne : when he committeth sinne , out of his owne , that is the full frame and inclination of his heart . Thus the devill is said to sinne , Ioh. 8. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his owne ; the whole frame of his spirit is in it ; which a man in Christ cannot be so fully said to doe , for hee hath a new creature in him that sinneth not , 1 Ioh. 3. 1 , 9. that can say even when he sins , It is not I , but sinne . And secondly , then sinne is a mans owne , when he hates it not , but loves it : The world loves his owne , saith Christ , Ioh. 15. 29. and so doth a wicked man his sinne , more than any good ; which is Davids character , Psal . 52. 3. And thirdly , what is a mans owne , he nourisheth and cherisheth ; therefore Eph. 5. 19. No man hates his owne flesh , but loveth it , and cherisheth it : so doe men their sinnes , when they are their owne . Those great and rich oppressors , Iam. 5. 5. are said to nourish their hearts in wantonnes , and in pleasure , as in a day of slaughter ; as living upon the creame of sinning , and having such plenty , they pick out none but the sweetest bits to nourish their hearts withall . 4. So what a man provides for , that is his own ; so sayes the Apostle , A man that provides not for his owne , is worse , &c. When therefore men make provision for the flesh , as the phrase is , Rom. 13. 14. have their Caterers and contrivers of their lusts , and whose chiefest care is every morning , what pleasures of sinne they have that day to be enjoyed , it is a signe that their sins are their owne . In a word , when men live in sinne , 't is the expression used , 1 Tim. 5. 6. She that lives in pleasure , is dead while she lives . When the revenewes of the comfort of mens lives come in , from the pleasures of sinne , and that supplies them with all those necessaries that belong to life ; as when 't is their element they drink in like water ; their meat , they eate the bread of wickednesse , Prov. 1. 7. and it goes downe , and troubleth them not ; their sleepe also , they cannot sleepe till they have done or contrived some mischiefe , ver . 16. their apparell , as when violence and oppression covers them as a garment , and pride compasseth them as a chaine , Psal . 73. their recreation also , It is a pastime for a foole to doe wickedly , he makes sport and brags of it , Prov. 10. 23. yea their health , being sick and discontented , when their lusts are not satisfied , as Ahab was for Naboths vineyard ; Amnon grew leane , when hee could not enjoy his Paramore . All these , as they live in their sins here , and so are dead whilest they live , and so are miserable , making the greatest evill their chiefest good ; so when they come to die ( as we all must doe one day ) and how soone , and how suddenly we know not ; wee carry our soules , our precious soules , as precious water in a brittle glasse , soone cracked , and then we are spilt like water , which none can gather up againe ; or but as a candle in a paper lanthorne ; in clay walls , full of cranyes , often but a little cold comes in , and blowes the candle out ; ) and then , without a through change of heart before , wrought from all sinne , to all godlinesse , they will die in their sinnes . And all , and the utmost of all miseries is spoken in that one word : and therefore Christ , when he would summe up all miseries in one expression , tells the Pharisees they should die in their sins , Iohn 8. 28. Vse 2. ANd let us consider further , that if sin be thus above measure sinfull , that Hell that followeth death , is then likewise above measure fearful . And so it is intimated to be a punishment without measure , Ier. 30. 11. compared with Isa . 27. Punish them as I punish thee ( sayes God to his owne ) but I will punish thee in measure . And indeed , sinne being committed against God the King of Kings , it can never be punished enough . But as the killing of a King , is amongst men a crime so hainous , that no tortures can exceed the desert of it : we use to say , all torments are too little , any death too good for such a crime . Now peccatum est Dei 〈◊〉 〈◊〉 as I said before , a destroying God as much as in us lies : and therefore none but God himselfe can give it a full punishment : therefore it is called a falling into Gods hands , Heb. 10. 31. which , as he sayes there , is fearfull . For if his breath blowes us to destruction , Iob 4. 9. for we are but dust heaps ; yea , his nod , he nods to destruction , Psal . 80. 16. then what is the weight of his hands , even of those hands , which span the heavens , and hold the earth in the hollow of them ? and if God take it into his hands to punish , he will be sure to doe unto the full . Sinne is mans worke , and punishment is Gods , and God will shew himselfe as perfect in his worke , as man in his . If sinne be malum catholicum , as hath been said , that containes all evils in it ; then the punishment God will inflict shall be malum catholicum also , containing in it all miseries ; it is a cup full of mixture , so called Psal . 75. 8. as into which God hath strained the quintessence of all miseries , and the wicked of the earth must drink the dregges of it , though it be eternity unto the bottome . And if one sin deserves a hell , a punishment above measure , what will millions of millions doe ? And we reade that every sinne shall receive a just recompence , Heb. 2. 3. oh let us then take heed of dying in our sinnes , and therefore of living in them ; for we shall lie in prison till we have paid the very utmost farthing . And therefore if all this that I have said of it wil not engender answerable apprehensions of it in you , ( this being but painting the toad , which you can look upon and handle without affrightment ) I wish that if without danger you could but lay your eares to hell , that standing as it were behind the skreene , you might heare sinne spoken of in its owne dialect by the oldest sonnes of perdition there , to heare what Cain sayes of murthering his brother Abel ; what Saul of his persecuting David , and the Priests of Iehovah ; what Balaam and Achitophel say of their cursed counsels and policies ; what Ahab sayes of his oppression of Naboth ; what Iudas of treason ; and heare what expressions they have , with what horrors , yellings , groanes , distractions , the least sin is there spoken of . If God should take any mans soule here , and as he rapt His , into the third heavens , where he saw grace in its fullest brightnesse ; so carry any ones soule into those chambers of death , as Solomon calls them , and leading him through all , from chamber to chamber , shew him the visions of darknesse , and hee there heare all those bedlames cry out , one of this sinne , another of that , and see sinne as it lookes in hell ! But there is one aggravation more of the evill and misery sinne brings upon men , I have not spoken of yet , that it blinds their eyes , and hardens their hearts , that they doe not see , nor lament their misery , till they be in hell ; and then it is too late . Vse 3. BUt what , doth sin so exceed in sinfulnesse , and is the venome of it boyled up to such a height of mischiefe , that there should be no name in heaven and earth able to grapple with it , and destroy it ? Is there no antidote , no balme in Gilead more soveraigne , than it is deadly ? Surely yes , God would never have suffered so potent and malicious an enemy to have set foot in his dominions , but that he knew how to conquer it , and that not by punishing of it onely in hell , but by destroying it : onely it is too potent for all the creatures to encounter with . This victory is alone reserved for Christ , it can die by no other hand , that he may have the glory of it ; which therefore is the top of his glory , as mediator , and his highest title , the memory of which he beares written in his name JESUS , for he shall save his people from their sinnes , Mat. 1. 21. And therefore the Apostle Paul , his chiefest Herauld , proclaimes this victory with a world of solemnity and triumph , 1 Cor. 15. 36. Oh death , where is thy sting ? oh grave , where is thy victory ? the sting of death is sinne , the strength of sinne is the Law : but thankes be to God that gives us the victory through our Lord Iesus Christ : which yet again addes to the Demonstration of the sinfulnesse of it : for the strength of sinne was such , that like Goliah it would have defied the whole host of heaven and earth . It was not possible the blood of Bulls and goats should take away sinne , Heb. 10. 4. nor would the riches of the world , or the blood of men have beene a sufficient ransome : Will the Lord be pleased with rivers of oyle ? shall I give my first borne for my transgression ? No , sayes he , there is no proportion , for thy first borne is but the fruit of thy body , and sinne is the sinne of thy soule , Mich. 6. 7. it must cost more to redeeme a soule than so , Psal . 49. 9. No , couldest thou bring rivers of teares , in stead of rivers of oyle ; which if any thing , were like to pacifie God , yet are they but the excrements of thy braines ; but sinne is the sinne of thy heart : yea all the righteousnesse that we could ever do , cannot make amends for one sinne : for suppose it perfect , when as yet it is but dung . Mal. 2. 3. and a menstruom cloath , yet thou owest it already as thou art a creature ; and one debt cannot pay another . If then we should goe a begging to all the Angels , who never sinned , let them lay all their stock together , it would begger them all to pay for one sinne : no , it is not the merit of Angels will doe it ; for sinne is the transgression , the destruction of the Law , Psal . 109. 1. and the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more worth than heaven , and all that is therein . Onely , though it be thus unconquerably sinfull by all created powers , it hath not gone beyond the price that Christ hath paid for it ; the Apostle compares to this very purpose , sinne and Christs righteousnesse together , Rom. 5. 15 , 20. 'T is true , sayes hee , that sinne abounds , and that one sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and instanceth in Adams sinne , which staineth all mens natures to the end of the world ; yet sayes he , the gift of righteousnesse by Christ abounds much more ; abounds to flowing over , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes the Apostle , 1 Tim. 1. 14. as the sea doth above mote-hills , Malach. 7. 14. Though therefore it would undoe all the Angels , yet Christs riches are unsearchable , Eph. 3. 8. hee hath such riches of merit , as are able to pay all thy debts the very first day of thy mariage with him , though thou hadst beene a sinner millions of yeares , afore the creation to this day : and when that is done , there is enough left to purchase thee more grace and glory than all the Angels have in heaven . In a word , he is able to save to the utmost , all that come to God by him , Heb. 7. 5. let their sins be what they will. But then wee must come to him , and to God by him , and take him as our Lord , and King , and head , and husband , as he is freely tendered , we must be made one with him , and have our hearts divorced from all our sinnes for ever . And why not now ? doe we yet look for another Christ ? and to allude to us , as Naomi said to Ruth , Is there yet any more sonnes in my wombe , that they may be your husbands ? So say I , Hath God any more such sonnes ? or is not this Christ good enough ? or are we afraid of being happy too soon , in being married to him ? But yet if we will have Christ indeed ( without whom we are undone ) how shall we thou continue in sinne , which is thus above measure sinfull ? no not in one . The Apostle speaks there in the language of impossibility and inconsistencie . Christ , and the raigne of one sinne , they cannot stand together . And indeed , wee will not so much as take Christ , untill first wee have seene more or lesse this vission here , and sinne appear to us , as to him , above measure sinfull : naturally we slight it and make a mock of , and account it precisenesse to stick and make conscience of it : but if once sinne thus appeares to any but in its owne colours , that man will looke upon the least sinne then , as upon hell it selfe ; and like a man affrighted , feare in all his wayes , lest he should meet with sinne , and starts at the very appearance of it ; he weepes if sinne doe but see him , and hee doe but see it in himselfe and others ; and cryes out as Ioseph did , How shall I doe this , and sinne ? and then a man will make out for Christ , as a condemned man for life , as a man that can no longer live , oh give me Christ , or else I die ; and then if upon this Christ appeares to him , and manifests himselfe , as his promise is to thē that seek him , Ioh. 14. 21. his heart thereupon will much more detest and loathe it : he saw it evill afore , Out then it comes to have a new tincture added , which makes it infinitely more sinfull in his eyes ; for he then lookes upon every sinne as guilty of Christs bloud , as dyed with it , though covered by it ; the grace of God appearing , teacheth us to deny all ungodlinesse and worldly lusts . The love of Christ constraines him . Thinkes he , Shall I live in that for which Christ died ? shall that be my life , which was his death ? did he that never knew sinne , undergoe the torment for it , and shall I be so unkinde as to enjoy the pleasure of it ? No , but as David when hee was very thirstie , and had water of the well of Bethleem brought him , with the hazard of mens lives , powred it on the ground ; for sayes hee , It is the blood of these men : So sayes he , even when the cup of pleasures is at his very lips , It cost the blood of Christ , and so pours it upon the ground . And as the love of Christ constraines him , so the power of Christ doth change him . Kings may pardon Traytors , but they cannot change their hearts ; but Christ pardons none , hee doth not make new creatures , and all old things passe away , because he makes them friends , favourites to live with , and delight in ; and if men put on Christ , and have learned him , as the truth is in Iesus , they put off as concerning the former conversation the old man , with the deceitfull lusts ; and he ceaseth from sinne , that is , from the course of any knowne sin : they are the Apostles owne words , which shall judge us ; and if we should expect salvation from him upon any other termes , we are deceived ; for Christ is author of salvation to them onely that obey him , Heb. 5. 9. AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE . BY THO : GOODWIN B. D. LONDON , Printed by M. F. for Iohn Rothwell , 〈…〉 be sold at the Sun in Pauls Church 〈…〉 M DC XXXVII . Contents of Aggravation of sinning against knowledge . Doct. TO sinne against knowledge is the highest aggravation of sinning . page 34 1. Demonstrations of the point , by comparing it with other kinds of sinning . 36 How much sins against knowledge doe transcend sins of ignorance . 37 1. In sins of ignorance there may be a supposition , if he had known it , he would not have done it : but not so in these . ibid. 2. The vast difference between them appears in the repentance God accepts for each : a generall repentance for the one , not so for the other . 39 3. Some kinds of sinning against knowledge exclude from mercy , which done ignorantly , leave a capacity of it . 40 4. Sinning against knowledge is the highest , but that of sinning against the holy Ghost . 41 6. Reasons . 1. Because knowledge is the greatest mercy . 42 2. Knowledge is the immediate guide of men in all their waies : a man sins against his guide . 43 That knowledge is so proved , in that an erroneous conscience binds . 45 3. Reason : Knowledge layeth a further obligation to obedience . ibid. Lawes come in force when promulged . 46 4. There is the more contempt cast on the law . 47 5. In sins against knowledge the will of the sinner closeth more with sin , as sin . ibid. 6. In sinning against knowledge , a man condemnes himselfe . 48 Three things handled concerning sins against knowledge . ibid. 1. What it is to sin against knowledg explained . 49 1. Distinction , To sinne with knowledge and against knowledge doe differ . ibid. A regenerate man guilty of more sins knowne than another . ibid. Yet not of more sins against knowledge . 50 2. Distinction . Men sin against knowledge either objectively or circumstantially only . 51 1. What it is to sinne directly against knowledge . ibid. 2. What to sinne against knowledge circumstantially onely . ibid. This distinction explained out of this Chap. ibid. Sinnes directly against knowledge reduced to two heads . 52 1. In regard of our selves 5. wayes . ibid. 1. When we abuse knowledg to help us to sin . ib. 3. Wayes . 1. To plot and contrive sin . 2. To colour sins committed by lyes . 3. To colour sins by pretence of religion , and use their knowledg of religion to plead for and justifie their sin . ibid. 2. When men neglect to get knowledge that might preserve them from sinning . 53 3. When men refuse knowledge that they may sin more freely . 55 4. Is to hate the light , and to endevour to extinguish it . 55 5. When men hold opinions ag : their consciences . 57 2. Men sin directly against knowledge it selfe in respect of others . 58 1. By concealing knowledge . ibid. 2. Men indevor to suppresse knowledg in others . ib. 3. When men go about to make others sin against their consciences . 59 2. Generall Branch . Sins committed collaterally or circumstantially against knowledge . 60 It is done 1. Either in particular acts of sinning , or 2. In continuing in an estate of sinning against knowledge . ibid. Particular instances being infinite . 61 A distinction is given concerning them . ibid. 1. Some sins more transient . ibid. 2. Some more permanent and continued , untill recalled , though but once committed . ibid. Which are of all other most dangerous to commit , when against knowledge . 62 2. Going on in a sinfull estate against knowledge . ibid. Three sorts of men thus sin : 1. Such as for worldly ends forbear to professe Christ and his wayes , which they know to be such . 63 2. Those that defer repentance . 65 3. Apostate Professors goe on in an estate of sinning against knowledge . ibid. Application . 67 2. Head : Rules whereby to estimate sins against knowledge . 68 Of two sorts : before sinning , or in sinning . 69 1. Before sinning , 3. Rules . 1. The more a man considers the issues and consequents of a sin . ibid. 2. The more consultation , and debates before . 70 3. The more testimonies and warnings against a sin . 71 2. Rules to measure the sinfulnesse of such acts in sinning , 3. 73 1. The lesse passion or temptation to a sinne against knowledge . ibid. 2. The more inward regreet , and sorow , & reluctancy , the stronger is the knowledg , & so more against it . 75 3. The more hardnesse of heart in committing a sin known to be a sin , the greater the sin , as it is a sin against knowledge . 76 3. Head : Aggravations drawn from the kind of that knowledge we sin against , which are five . 77 The more strong the knowledg , the greater the sin . 78 1. To sin against the inbred light of nature . ibid. 2. To sin against the light of education . 80 3. The more real & experimental light men sin against . 82 4. The more shining the light is in the conscience , joyned with a taste , the greater the sin . 83 5. To sin against professed knowledge . 85 How great an ingagement and motive it is to men of knowledg to turn to God , and to take heed of sinning . 87 1. Such an one cannot sin so cheap as others : their sins are more castly and 〈◊〉 〈◊〉 . ibid. And will have lesse pleasure in sinning . ibid. 2. Such are given up to greater hardnesse of heart . 88 3. Such God gives up to the worst & grossest of sins . ibid. 4. At death , knowledge sinned against , gives up to more horror and dispaire . 89 5. In hell it increaseth torment . 90 FINIS . AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE . ROM . 1. 21. Because that when they knew God , they glorified him not as God , neither were thankfull , but became vaine in their imaginations , and their foolish heart was darkned . THere are two generall aggravations the Apostle insists on , in these two Chapters , of the Gentiles sinfulnesse : First their unthankfulnesse , ver . 21. in despising the riches of Gods goodnesse , Chap. 2. 4. Secondly , of Rebellion , in sinning against knowledge : That when they knew him , they glorified him not as God. And of all other hee inculcateth this of sinning against knowledge , as the greatest : for bringing in a long , large , and particular indictment of many severall sinnes , Idolatry , ver . 23. unnaturall uncleannesse , ver . 26. &c. and all kinds of unrighteousnesse , ver . 29. hee doth both in the beginning , and end of the bill , bring in this aggravation , that they sinned against knowledge in all these . So ver . 18. he begins the indictment and promulgation of Gods wrath above all for this , that they with-held the truth in unrighteousnesse ; which was as much as all that unrighteousnesse committed , barely in it selfe considered : And then again in the end , when hee comes to pronounce sentence , he comes in with this , after all particulars had beene reckoned up , Who knowing the judgement of God against those which doe such things , yet doe them . So that this Doctrine is cleare from hence , That to sinne against knowledge , either in omitting good duties which we know we ought to performe , or committing of sinnes we know wee ought not to doe , is the highest aggravation of sinfulnesse . I put both in both sinnes of omission and commission : for so the particular sinnes the Gentiles are taxed for here , are of both sorts ; as not glorifying , or worshipping God , as well as turning his glory into a lye , &c. to omit prayer , when your consciences tell you , you ought to doe it : to omit holy discourse , examining the heart , when you know you ought to doe them , are as well sinnes against knowledge , as to tell a lie against your knowledge , or as to steale and forsweare , or murder , or be drunke , &c. Now when I say , it is an aggravation to these sinnes , my meaning is this : That take any sinne thou thinkest most grosse , and view it barely in the act of it , put the act nakedly in the one scale , be it a sinne of uncleannesse , or drunkennesse ; and then put this circumstance which was added to it in the other scale , that before and when thou diddest it , thou knewest it to be a sinne , this alone weighs as much , yea more than the sinne it selfe doth : that as it is said of Herod , that he added this to all his other sinnes , that he cast Iohn in prison , who told him of his Herodias , and so is made as much as all his former sinnes : so is this brought in here , that in and unto all their unrighteousnesse , this was added , they with-held the truth , the light of their consciences ( which is as a Prophet from God ) they did imprison in unrighteousnesse , ver . 18. And therefore when Daniel would convince Balshazzar of his deservednesse to lose his Kingdome , and that he was not able to hold weight in the ballance , Dan. 5. 22. what puts he into the other scale against him to weigh him up , and to shew he was too light , ver . 21 , 22 ? he tells him how his father knew the God of heaven , and how that his knowledge cost him seven yeares the learning among wild beasts , and thou ( sayes he ) his sonne knewest all this , and yet didst not humble thy selfe . Here is the aggravation weighs downe all : he knew the God of heaven against whom he sinned , and that judgement on his Father for his pride ; and then withall he tels him , that this God , in whose hands is thy breath , and all thy wayes , thou hast not glorified . I name this place among many others , because it is parallel with this in the text . I le name no more , but give reasons and demonstrations for it . First , Demonstrations . The greatnesse of this kind of sinning might many wayes be made appeare ; we will demonstrate it onely by comparing it with other kinds of sinning . To sinne , though out of simple ignorance , when that ignorance is but the causa sine qua non of sinning , that is , so as if a man had knowne it a sinne , he had not done it , doth not yet make the fact not to be a sinne , though it lesseneth it . For Luke 12. 48. He that did not know his Masters will , was beaten , when the thing committed was worthy of stripes , though he did not know so much , because the thing deserves it . And the reason is , because the Law being once promulged , as 1. to Adam it was , and put into his heart , as the common ark of mankinde ; though the tables be lost , yet our ignorance doth not make the Law of none effect . For the Law of nature for ever binds , that is , all that was written in Adams heart , because it was thereby then published in him , and to him for us . But positive lawes , as I may call them , as to beleeve in Christ , &c. anew delivered , bind not , but where they are publisht . Iosiah rent his clothes , when the booke of the Law was found , because the ordinances were not kept , although they had not knowne the Law of many yeares ; yet because they ought to have knowne it , therefore for all their ignorance , he feared wrath would come upon all Israel . So also Lev. 5. 17. sinnes of ignorance were to be sacrificed for : yet however , it lesseneth the sin , therefore he shall be beaten with few stripes . And sure , if ignorance lesseneth them , knowledge aggravates ; for contrariorum eadem est ratio : therefore he that knowes , shall be beaten with many stripes . Yea such difference is there , that God is said to wink at sins of ignorance . Acts 17. 30. The time of this ignorance God winks at . Whiles they had no knowledge , God tooke no notice : yea and he abates something for such sinnes , because the creature hath a cloake , hath something to say for its selfe ; ( as Christ sayes , Iohn 15. 22. ) but when against knowledge , they have no cloak . Yea farther , Christ makes a sinne of ignorance to be no sinne , in comparison : So there , If I had not spoken and done those workes never man did , they had had [ no sinne . ] ( That is ) none in comparison , but now they have no cloak , no shelter to award the stripes , or plea to abate of them . And that you may see the ground of this vast difference betweene sinnes of ignorance , and against knowledge , consider first , that if a man sin ( suppose the act the same ) out of ignorance meerly , there may be a supposition , that if hee had knowne it , he would not have done it ; and that as soone as he doth know it , he would or might repent of it . So 1 Cor. 2. 8. If they had knowne , they had not crucified the Lord of Glory . The like sayes Christ of Tyre , Sidon , and Gomorrha , that if the same things had beene done in them , they would have repented . But now when a man knowes it afore , and also considers it in the very committing it , and yet doth it , then there is no roome for such a supposition , and lesse hope . For what is it that should reduce this man to repentance ? is it not his knowledge ? now if that had no power to keepe him from his sinne , then it may be judged , that it will not be of force to bring him to repentance for it ; for by sinning the heart is made more hard , and the knowledge and the authority of it weakned and lessened , as all power is , when contemned and resisted , Rom. 1. 21. their foolish heart becomes darker . Aristotle himselfe hath a touch of this notion in the third of his Ethicks , that if a man sinne out of ignorance , when he knowes it , he repents of it ; if out of passion , when the passion is over , he is sorry for what he hath done : but when a man sinnes deliberately , and out of knowledge , it is a signe he is fixed and set in mischiefe ; and therefore it is counted wickednesse and malice . And hence it is , that those that have beene enlightned with the highest kind of light , but that of saving grace , Heb. 6. 4 , 5. and Heb. 10. If they sinne wilfully after such a knowledge of the truth , God lookes on them , as those that will never repent . And therefore likewise the schoole gives this as the reason why the Devills sinne obstinately , and cannot repent , because of their full knowledge they sinne with ; they know all in the full latitude that it may be knowne , and yet goe on . Secondly , the vast difference that in Gods account is put betweene sinnes of knowledge , and of ignorance , will appeare by the different respect and regard that God hath to them , in the repentance he requires and accepts for them ; and that both in the acts of repentance , and also in the state of grace and repentance , upon which God accepts a man , or for want of which he rejecteth him . First , when a man comes to performe the acts of repentance , and to humble himselfe for sinne , and to turne from it , God exacteth not , that sins of ignorance should particularly be repented of . But if they be repented of but in the general , & in the lumpe , be they never so great , God accepts it . This is intimated Psal . 19. 12. Who can understand his errour ? cleanse me from my secret sinnes : that was confession enough . But sinnes of knowledge must be particularly repented of , and confessed , and that againe and againe , as David was forced to doe for his murder and adultery , or a man shall never have pardon . Yea farther , greater difference will appeare , in regard of the state of grace and repentance : for a man may lye in a sinne he doth not know to be a sinne , and yet be in the state of Grace , as the Patriarchs in Poligamie , and in divorcing their wives : but to lye in a sinne of knowledge , is not compatible with grace : but unlesse a man maintaineth a constant fight against it , hateth it , confesseth it , forsaketh it , hee cannot have mercy . This cannot stand with uprightnesse of heart . A friend may keepe correspondencie with one , hee suspects not to be an enemy unto his friend , and be true to his friendship notwithstanding : but if hee knowes him to be an enemie , he must break utterly with the one , if he leanes to the other . Thirdly , yet farther in the third place , so vast is the difference , that some kind of sins committed out of and against knowledge , utterly exclude from mercy for time to come ; which done out of ignorance , remained capable of , and might have obtained it ; as persecuting the Saints , blaspheming Christ , &c. Pauls will was as much in those acts themselves , and as hearty as those that sin against the Holy Ghost : for he was made against the Church , and in these sins , as himselfe sayes , not sinning willingly herein onely , but being carried on with fury , as hot and as forward as the Pharisees that sinned that sinne : onely sayes hee , 1 Tim. 1. 13. I did it ignorantly , therefore I obtained mercie . Though it was ignorantly done , yet there was need of mercie : but yet in that he did it but ignorantly , there was a capacity and place for mercie , which otherwise had not beene . But thus to sin after a man hath received the knowledge of the truth , shuts a man out from mercie , Heb. 10. and there is no more sacrifice for sinne , for such sins ; I say , such sins as these , thus directly against the Gospell , when committed with knowledge . For sins against the Law , though against knowledge , there was an atonement , as appeares Levit. 6. from the 1. verse to the 8. where hee instanceth in forswearing : But to persecute the Saints , and Christs truth , with malice , after knowledge of it , there is no more sacrifice : not that simply the sin is so great in the act it selfe of persecution , for Paul did it out of ignorance ; but because it is out of knowledge : so vast a difference doth knowledge and ignorance put betweene the guilt of the same sinne . And therefore indeed , to conclude this in the last place , this is the highest step of the ladder , next to turning off : the very highest but that of sinning against the Holy Ghost : which must needs argue it the highest aggravation of sinning , when it ascends so high , when it brings a man to the brinck , and next to falling into the bottomlesse pit , irrecoverably . And therefore to sinne presumptuously ( which is all one ) and to sinne against knowledge , ( as appears Numb . 15. 26 , 27 , 28 , 29 , 30. it being there opposed to sinning out of ignorance , ( such a sinne as David did , of whom it is said , 2 Sam. 12. 9. that he despised the word of the Lord : which phrase also is used to expresse sinnes of presumption , ver . 31. of that 15. of Numbers ) To sinne , I say , presumptuously , is the highest step : So in Davids account , Psal . 19. 12 , 13. For first he prayes , Lord keepe me from secret sinnes , ( which he maketh sinnes of ignorance ) and then next he prayes against presumptuous sinnes , ( which , as the opposition shewes , are sinnes against knowledge : ) For ( sayes he ) if they get dominion over me , I shall not be free from [ that great offence . ] That is , that unpardonable sinne , which shall never be forgiven : so as these are neerest it of any other : yet not so , as that every one that fals into such a sinne commits it , but he is nigh to it , at the next step to it . For to commit that sinne , but two things are required ; light in the mind , and malice in the heart : not malice alone , unlesse there be light ; for then that Apostle had sinned it : so as knowledge is the Parent of it , it is after receiving the knowledge of the truth , Heb. 10. 27 , 28. These are the Demonstrations of it , the Reasons are First , because knowledge of God and his wayes , is the greatest mercie , next to saving grace : Hee hath not dealt [ so ] with every Nation . Wherein ? In giving the knowledge of his wayes : and as it is thus , so to a nation , so to a man ; and therefore Christ speaking of the gift of knowledge , and giving the reason why it so greatly condemneth , Luke 12. 48. sayes , For to whom [ much ] is given , much is required . As if hee had said , To know his Masters will , that is the great talent of all other . There is a [ much ] in that . Thus it was in the Heathens esteeme also : They acknowledged their foolish wisdome in morall and naturall Philosophie , their greatest excellencie : and therefore Plato thank'd God for three things ; that he was a man , an Athenian , and a Philosopher . And Rom. 1. 22. the Apostle mentions it as that excellencie they did professe . And Soloman , of all vanities sayes this is the best vanity , and that it exceeds folly , as light doth darknesse , Eccles . 2. But surely much more is the knowledge of the Law , and of God , as we have it revealed to us ; this must needs be much more excellent . And so the Jewes esteemed theirs ; as in this second Chapter of the Romanes , the Apostle shewes also of them , that they made their boast of the Law , and their forme of knowledge of it , and approving the things that are excellent . And what doe the two great books of the creatures , and the word , and all meanes else serve for , but to increase knowledge ? If therefore all tend to this , this is then the greatest mercie of all the rest . For secondly , God hath appointed knowledge as the immediate guide of men in all their wayes , to bring them to salvation and repentance , for to that it leads them . It is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher call'd it : and therefore the Law , Rom. 7. 1 , 2. is compared to an Husband , ( so farre as it is written in , or revealed in the heart ) that as an Husband is the guide of the wife in her youth , so is the Law to the heart . And whereas beasts are ruled by a bit and bridle , God hee rules men by knowledge . And therefore if men be wicked , notwithstanding this light , they must needs sinne highly , seeing there is no other curbe for them , as they are men , but this : if he will deale with them as men , this is the onely way ; and therefore if that will not doe it , it is supposed nothing will. It is knowledge makes men capable of sin , which beasts are not ; therefore the more knowledge , ( if men be wicked withall ) the more sinne must necessarily be reckoned to them : so as God doth not simply looke what mens actions and affections are , but chiefly what their knowledge is , and accordingly judgeth men more or lesse wicked . I may illustrate this by that comparison , which I may allude unto : That as in Kingdomes , God measures out the wickednesse thereof , and so his punishments accordingly , principally , by the guides , the governors thereof , what they are , and what they doe ; as in the 5. of Ieremie , the 4. verse it appeares ; where first God lookes upon the poore people , but , he excuseth them , these are foolish , and know not the way of the Lord : and therefore God would have beene moved to spare the Kingdome , notwithstanding their sins . But from them at the 5. verse he goes to view the Rules , I will get me to the great men , for these have knowne the way of the Lord : and when he saw that these had broken the bands , then , how shall I pardon thee for this ? So is it in his judgement towards a particular man : when God lookes downe upon a man , and sees him in his courses exceeding loose , and wicked , hee lookes first upon those rude affections in him , which are uncleane , profane , debaucht , greedy of all wickednesse ; Ay but sayes he , these are foolish of themselves , but I will looke upon his understanding , and upon the superiour faculties , which are the guides of these affections , and see what they dictate to these unruly affections , to restraine them : And when he findes that the guides themselves are enlightned , and have knowne the way of the Lord , and that the will and the affections , though informed with much knowledge , yet break all bands , then how shall I pardon thee ? Thee , who art a knowing drunkard , and a knowing unclean person , &c. so as thus to sin , aggravates and maketh sin out of measure sinfull . Now that knowledge and reason is a mans guide , will further appeare by this : That even erroneous knowledge doth put an obligation , a bond , and a tye upon a man : which can be in no other respect , but because knowledge is appointed to be a mans guide . Thus if a man thinkes a thing ( which is in it selfe common and indifferent ) to be a sinne , and forbidden , ( as Rom. 14. 4. ) although the Law forbids it not , yet to him it is uncleane , though in Christ it is not uncleane , that is , by the Law of Christ . For , this his knowledge and judgement of the thing hath to him the force of a Law : for it propounds it to him as a Law , and as from God ; which reason of his , God hath appointed as his immediate guide : and the will is to follow nothing that is evill , which is represented to it , as evill ; this is the Law of meere nature in all conditions ; therefore if a man should doe an action which is in it self good , if he thought it to be evill , he should sinne , and so è contra , for he goes against the dictate of nature . So that erroneous knowledge , though against the Law , is a law to me , though not per se , yet per accidens . Now therefore if to go against a false light of conscience be yet a sinne , though it proves that the commandement allowes the thing was done , and was for it , then to go against the true light of the Law , how sinfull is it ? Againe , thirdly , the knowledge of the law binds the person so much the more to obedience , by how much the more he knowes it : so as though it would be a sinne , when he knowes not the Law to transgresse it , yet when he knowes it , it is a greater sinne . 'T is true indeed , that conscience and the Law , when they meet , make up but one Law , not two distinct Laws : and therefore in sinning against knowledge , though a man doth not commit two distinct sinnes , yet the knowledge of it doth adde a further degree of sinfulnesse to it : As a cloath is the same cloath when it is white , that it was when it is dyed with a scarlet dye ; yet then it hath a dye , a tincture given it , which is more worth than the cloath : and so when you sinne , not knowing the Law , the sin is the same for substance , it would be if you had known it ; yet that knowledge dyes it , makes it a scarlet sinne , as Esay speaks , farre greater and deeper in demerit than the sinne it selfe : and the ground of this is , because Lawes then come to be in force , when they are promulged , and made known : so as the more they are promulged and knowne , the more is the force of their binding , and so the greater guilt . Therefore Deut. 11. 12. 3. 8. God straitens the cords more , the binding force of the law more upon those Jewes consciences , to whom he at the first personally with majesty had promulgated it , than upon their children , though upon theirs also . Now if all Gods Lawes , being made knowne to Adam , binde us , and are in force , and this when we know them not ; then if we do know them , or might know them , they binde much more : and still the more clearely wee know them , the obligation increaseth , and the guilt insuing with it : and the rather , because now when wee come to know them , they are anew promulged , in a way of a peculiar mercie ; wee having defaced the knowledge of them in our fall . Fourthly , when the Law , being knowne , is broken , there is the more contempt cast upon the Law , and the Law-giver also ; and so a higher degree of sinning . And therefore Numbers 15. 30. He that sinnes out of knowledge , is said to reproach the Lord , and to despise the word . And therefore Saul sinning against knowledge , Samuel calleth it rebellion : and though it were but in a small thing , yet he parallels it with witchcraft . So also Iob 24. 13. they are said to rebell , when they sinne against light ; because rebellion is added to disobedience : For knowledge is an Officer set to see the Law executed , and fulfilled ; and makes God present to the conscience . Therefore Rom. 2. 14. it is called a witnesse ; and therefore in sinning against knowledge , men are said to sinne before the face of the Lord himselfe ; now what a great contempt is that ? Therefore also Psal . 50. the hypocrite sinning against knowledge , is said to cast the law of God behind his back : so as there is a contempt in this sinning , which is in no other . Fiftly , the more knowledge a man sinneth against , the more the will of the sinner is discovered to be for sinne , as sinne . Now voluntarium est regula & mensur a actionum moralium : willingnesse in sinning , is the standard and measure of sinnes . The lesse will , the lesse sinne : so much is cut off , the lesse the will closeth with it ; at least wise so much is added , by how much the will is more in it : and therefore the highest degree of sinning is exprest to us by sinning willingly , and this after knowledge , Heb. 10. Now though an ignorant man commits the act as willingly , as when Paul persecuted the Church , yet he commits it not considered as sinne , till he hath the knowledge of it : but then when it is discovered to be sinne , and the more clearely it is so discovered , the will may be said to joyn with it as sinne . Therefore the Apostle sayes , To him that knowes to doe well , and doth it not , to him it is sinne . Iames 4. 17. because by his knowledge the thing is represented as sinne ; and so he closeth with it the more , under that notion and apprehension . Sixtly , in sinning against knowledge , a man condemns himselfe ; but when out of ignorance meerely , the Law onely doth condemne him . So Rom. 2. 1. A man having knowledge in that wherein hee judgeth another , he condemneth himselfe . So Rom. 14. Now as self-murder is the highest degree of murder , and an aggravation of it ; so self-condemning must needs be reckoned . God tooke it as a great advantage over him that hid his talent , that out of thine owne mouth I will condemne thee , thou wicked servant . The doctrine being thus proved , First , I will explaine , what it is to sin against knowledge . Secondly , I will give the aggravations of it . Thirdly , I will give rules to measure sinnes of knowledge by , and the greatnesse of them in any act . Lastly , the use of all . For the first , what it is to sinne against knowledge . First , to explaine it , I premise these distinctions . The first distinction . That it is one thing to sinne with knowledge , another thing against knowledge . There are many sinnes doe passe from a man with his knowledge , which yet are not against knowledge . This is to be observed for the removall of a scruple which may arise in some that are godly , who else may be wounded with this doctrine through a mistake . A regenerate man is , and must needs be supposed guilty of more knowne sinnes , than an unregenerate man : and yet he commits fewer against knowledge , than he . First , I say , hee is guilty of more knowne sinnes : For he takes notice of every sinfull disposition that is stirring in him , every by-end , every contrariety unto holinesse , deadnesse to duty , reluctancie to spirituall duties : and when regenerated , beginneth to see and know more evill by himselfe , than ever he did before : he fees as the Apostle sayes of himselfe , Rom. 7. 10. all concupiscence : and the holier a man is , the more he discernes and knowes his sins : So sayes the Apostle , Rom. 7. 18. I know that in me dwels no good thing . And ver . 21. I finde when I would doe good , evill is present with me . And 23. I see another law . All these , he sayes , he perceived and found daily in himselfe : and the more holy that he grew , the more he saw them . For the purer and clearer the light of Gods Spirit shines in a man , the more sinnes he knowes : he will see lusts steaming up , flying in his heart , like moates in the sun , or sparkes out of a furnace , which else he had not seene : the clearer the sun-beame is which is let into the heart , the more thou wilt see them . But yet in the second place , I adde , that neverthelesse he sinnes lesse against knowledge : For then wee are properly said to sinne against knowledge , when wee doe take the fulfilling of a lust , or the performance of an outward action , a dutie , or the like , into deliberation and consideration , and consider motives against the sinne , or to the dutie , and yet commit that sinne , yeeld to it , and nourish that lust , and omit that dutie : Here now we sinne not onely with knowledge , but against knowledge : because knowledge stept in , and opposed us in it , comes to interrupt and prevent us : but now in those failings in dutie , and stirring of lusts in the regenerate afore mentioned , the case is otherwise : they are committed indeed with knowledge , but not against it : For it is not in the power of knowledge to prevent them ; for motus primo primi non cadunt sub libertatem ; but yet though such sinnes will arise againe and againe , yet sayes a good heart , they must not think to passe uncontrouled and unseene : Therefore let not poore soules mistake me , as if I moant , throughout this discourse , of all sins which are knowne to be sinnes , but I meane such sinnes as are committed against knowledge : that is , when knowledge comes and examines a sinne , in or before the committing of it , brings it to the Law , contests against it , condemnes it , and yet a man approveth it , and consenteth to it ; when a dutie and a sinne are brought before knowledge , as Barrabas and Christ afore Pilate , and thy knowledge doth againe and againe tell thee such a sinne is a great sinne , and ought to be crucified , and yet thou cryest , let it goe ; and so for the duty , it tels thee again and againe it ought to be submitted unto , and yet thou omittest it , and committest the sin , choosest Barrabas rather than Christ , these are sinnes against knowledge : now such sins against knowledg break a mans peace , and the more consideration before had , the more the peace is broken . The second distinction is , that men sinne against knowledg , either directly , or collaterally : objectively , or circumstantially . First directly : when knowledge it selfe is the thing men abuse , or fight against , becommeth the object , the terminus , the butt and mark shot at ; this is to sin directly against knowledge it selfe . The second way , collaterally , is , when knowledge is but a circumstance in our sinnes : so as the pleasure of some sinne ( we know to be a sin ) is the thing aimed at ; & that our knowledge steps but in between to hinder us in it , and we commit it notwithstanding , though we doe know it ; here knowledge is indeed sinned against , yet but collaterally , and as a stander by , but as a circumstance onely , shot at per accidens , concomitanter , and by the by , as one that steps in to part a fray is smitten , for labouring to hinder them in their sin , as the Sodomi●es quarrelled with Lot : they are both found in this Chapter , and therefore come fitly within the compasse of this discourse . First , This collaterall kinde of sinning against knowledge is mentioned in the 21. verse , where he saies , They knew God , yet they glorified him not : there knowledge is made but a circumstance of their sinning ; they sinned against it but collaterally . But then that other kind of sinning directly against knowledge , is mentioned ver . 28. They liked not to retaine God in their knowledge : that is , they hated this knowledge it selfe , so as now they did not onely love sin , they knew to be sin , but also they loved not the knowledge of it ; so that because both are thus clearly instanced in , wee will speake of both more largely . Now sinnes directly against knowledge it selfe are many : I will reduce the chiefe heads of them into two branches : First , in regard of our selves . Secondly , in regard of others . First , in regard of our selves , five wayes we may thus sin against knowledge it selfe . First , when we abuse knowledge to helpe us to sinne : as first , to plot and contrive a sin , as Iudas plotted to betray his Master , if hee could conveniently ; so the text sayes , Mark 14. 11. hee would doe it wisely : and thus those that came to intrap Christ with most cunning questions , did sinne , and those who plot against the just , as Psal . 37. 12. So secondly , when men use their wisedoms to tell a cunning lye , to cover a sin ; as Plato sayes , men of knowledge , sunt ad mendacia potentiores & sapientiores : whereas fooles , though they would lye , yet often tell truth ere they are aware . But also thirdly , when they abuse morall knowledge , which yet , as Aristotle sayes , is least apt to be ( I am sure should least be ) abused , so as to make a shew of good pretences to cover their sins , and dissemble them ; not onely by finding out some cunning artificiall colour , as David did in the matter of Vriah — Chance of warre ( sayes he ) falls to all alike : but when men are so impudently hypocriticall , as to make use of religious pretexts , ( as the Devill sometimes doth ) as Saul , who pretends to Samuel , I have done the will of the Lord : and when Samuel told him of the cattell , oh , sayes he , they are for a sacrifice ; when God had expresly commanded to kill them all . But this shift shifted him out of his Kingdome , Samuel pronounceth him a rebell in it , Rebellion is sinne against knowledge , therefore he knew it . Thus also Iezabel coloured over the stoning of Naboth with a solemne fast . So Iudas fisheth for money with a charitable pretence , This might have beene sold , and given to the poore . In sins against knowledge , usually the mind indevours to find out a colour , and that provokes God more than the sinne , because we goe about to mock him . We see men cannot endure a shift , much lesse the All-knowing God , not to be mocked : and we see it is hard to convince such an one . David was faine to be brought to the rack , ere he would confesse , when he had a shift ; and men doe seeke such shifts onely in case of sinning against conscience : for else there were no need , they would be sure to plead ignorance , as Abimelech did . Secondly , when men neglect the getting and obtaining of knowledge , which knowledge might keep & hinder them frō sinning , and might make them expert in duties . This is as much as to sin against knowledge , although the sins be committed out of ignorance : yet that ignorance being through their owne default , it comes all to one : when it may be said of men , as the Apostle doth of the Hebrewes , Chap. 5. 12. That for the time they have had to learn , they might have beene teachers ; they had yet need be taught againe the first principles ▪ If a man had an Apprentice , who through negligence and want of heeding , and observing what hee daily sees and heares about his trade , might have got for his time much knowledge in his trade , whereby he might have saved his master much , which hee now hath lost him ; and rid and perfected much worke , hee daily spoiles him ; such carelesse blockish ignorance it is just for his master to correct him for , and to charge on him all that waste and losse , because he might have knowne how to have done better . And therefore even they who thought ignorance in it selfe no sin ( wherein they erred ) yet the neglect of knowledge upon this very ground , they thought a great sinne , and that it would be so farre from excusing sinnes , as that it would aggravate them . So here we see these Gentiles shall not onely be reckoned with for the actuall knowledge , they had attained to , and sinned against ; but also for what they might have had , and have picked out of the creatures . For so the Apostle brings in this here in the 20. verse , that the power of God being cleerly seen in the creatures , they neglecting to spell and reade it , so much knowledg as they might have got , God will reckon to them , and aggravate their sins by . Thirdly , which is yet much worse , when men refuse knowledge , that they may sinne the more freely ; and doe stop the eare , lest they should be charmed : As when men are loath , and afraid , and dare not reade such a booke as discovers , or might discover that truth to them , the submission to which would prejudice them , and this to the end that they may plead ignorance of their sinne . Thus also those that assent not to truth when it comes in strongly upon them , but seek to evade it . But 1 Cor. 14. 38. when the Apostle had cleerely discovered the truth in those things controverted , so as who ever was spirituall , or not fully blind , might see , and would acknowledge the truth : then he shuts up his discourse about them , ver . 27. If any be ignorant , let him be ignorant : for it is wilfull , it is affected ; hee speakes it , as elsewhere , Revel . last , it is said , He that is unjust , let him be unjust still : that is , hee that will be unjust , and refuseth to turne , let him goe on . This is a great sinne , for God , you see , gives such a man over : one that is but neglectfull , or dull of capacity , God will take paines with him , to teach him , and beare with him , as Christ did with his Disciples : but if he be wilfully ignorant , he lets him die in his ignorance , and yet will reckon with him , as if all his sinnes had beene committed against knowledge , because hee refused to know . The fourth is to hate the light , and to endevour to extinguish it . This is yet much worse , when men hate the Word , and the Ministers of it , the examples of Gods people , and the light they carry with them ( they shining as lights in a crooked generation , Phil. 2. 15. and yet they hate these , as theeves doe a torch in the night , and fly against the light , as batts doe , and as the Iewes did , Iohn 3. 20. ) This Christ sayes is the great condemning sinne of all others . So these Gentiles put Socrates to death for reproving them . And thus men sinne also , when they labour to extinguish the light in their owne consciences , and like not to retaine God in their knowledge , verse 28. but would studie the art of forgetfulnesse : When men have put the candle out , and drawne the curtaines , that they may sinne , and sleepe in sin more freely and securely . Thus those also sin in a higher measure , who have had a cleare conviction , that they ought to be thus strict , and ought to sanctifie the Lords day , and pray privately , but now have lost this light , and think they need not be so strict : when men continue not in what they were once assured of , as the Apostle speaks , 2 Tim. 3. 14. these sinne against their knowledge , and are the worst of such sinners : and this estate Aristotle himselfe makes statum maligni , the state of a wicked one , namely , when the sparkes of light are extinguisht or hated . For when any mans light is lost and turned into darknesse by sinning , then , as Christ sayes , how great is that darknesse ? When good lawes are not onely not enacted and embraced , but repealed also , ( it is Aristotles similitude , to distinguish an incontinent person , and a wicked man ) this is an high kind of sinning : So of these Gentiles it is said , their foolish heart was darkned ; they had extinguisht some of that light God gave them . As some drink away their wits , so some sin away their consciences ; and thus by degrees , they first sinne away the light of the word they had , as they in Iude , who were religious once , and then they quench even that little sparke of nature that is left . Also verse 10. corrupting themselves in what they know naturally . Fiftly , Men sinne against knowledge yet worse , when they hold opinion against their knowledge . So many are said to doe , in 1 Tim. 4. 2. he foretels they should speake lyes in Hypocrisie , and invent lyes that should have a pretence of holinesse ; which they know to be a lye , or else they should not be said to speake lyes in hypocrisie ; but they doe it to maintaine their honour and greatnesse , which must downe , if their doctrine prove false : and though many are given up to beleeve their lyes , 2 Thes . 2. 11. as a punishment of their not loving the truth ; yet others of them shall know they are lies , and yet vent them for truths . Thus when men fashion their opinion to the times and wayes of preferment , and their dependances on Great ones , or to maintaine and uphold a faction , or out of pride , having broached an error , maintaine it , though the pulling out that one tile doth untile all the house . These are the two causes given of perverting the truth , 1 Tim. 6. 4 , 5. namely , pride and covetousnesse , and supposing gaine godlinesse , and so fashioning their religion accordingly : when men are Knights of the post , that will write or speak any thing , whereby they may get gaine and preferment . Secondly , men sin against knowledge in regard of others . First , by concealing it : the Apostle indeed sayes in a certaine case , Hast thou knowledge ? keepe it to thy selfe . He speakes it of opinions , or practices about things indifferent , which might scandalize the weake ; but if thou hast knowledge , which may edifie thy brother , thou oughtest to communicate it . Socrates , knowing there was but one God , said , in his Apologie for his life , that if they would give him life , upon condition to keep that truth to himselfe , and not to teach it to others , hee would not accept life upon such a condition : and I remember he expresseth his resolution in words very nigh the same words the Apostles used , Acts 4. 20. whether it be better to obey God than men , judge you : and , we cannot but teach the things wee have heard and seene , sayes Christ : for knowledge is a thing will boyle within a man forvent , and cannot be imprisoned : It is light , and the end why light was made , was to be set up to give light . And Christ argues from an apparent absurdity to put a light under a bushell , which may give light to all the house ; Hast thou knowledge of God and of his wayes , thou canst not but speake ( if withall thou hast but a good heart ) to all in the familie , to thy wife in thy bosome , &c. God took it for granted , that Abraham would teach his children what he should know from him : The same disposition is in all the children of Abraham . Secondly , when men endeavour to suppresse knowledge . As the Pharisees , they kept the keyes of it in their hands , and would not open the treasures of it themselves , nor let others doe it neither . So they ( Acts 4. 16. ) could not deny but a great miracle was done by the Apostles ( say themselves ) but that it spread no further , let us threaten them , and charge them , that they speake no more in his name . And this they did against their consciences by their owne profession , we cannot deny it : as if they had said , if wee could we would , but it was too manifest it was the truth . So when Masters keep their servants from the meanes of knowledge , they are thus guilty . Thirdly , when wee would make others sinne against their consciences . The Pharises , when the blind man would not say as they said , they cast him out ; they would have had him say that Christ was a sinner , when through the small light he had , hee judged it evident enough , that a sinner should not doe such a miracle , as was never done since the world began . And so Iezabel made the Judges , and witnesses sinne against conscience in accusing Naboth : and so some of the Gentiles , that would hold correspondencie with the Jewes , would have constrained the Galathians to be circumcised , Gal. 6. 12. Those that knew that circumcision was to be abolisht , yet they would perswade them to it by a clubb argument , drawn from avoiding persecution , not from evidence of the Truth , or by reasons that might convince them , and their consciences : therfore he sayes , they constrained thē . The perswaders might indeed glory , as having their cause and side strengthened , but they wanne little credit to their cause by it ; for as the perswaders arguments were suited to flesh , so the others yeelding was out of flesh , and so they glory in your flesh and weaknesse , sayes he ; as the Papists urged Cranmer , not by arguments , but threats and promises to recant ; this is the greatest cruelty in the world , to have a man murder himselfe , stab his conscience . To offend a weak conscience is a sinne , if but passively , when thou dost something before his face , which his conscience is against : but if thou makest him wound his own conscience , and to doe an act himselfe , which his owne conscience is against , it is much worse : as if thou beest a Master , and hast a servant who pleadeth conscience , that hee cannot lye for thy advantage in thy shop , or who will not doe unlawfull businesses on the Sabbath day , and pleads conscience , wilt thou smite him and whip him ? God will smite thee , thou whited wall . How darest thou smite him , and so cause him to doe that for which God will whip him worser ? Shew mercy to those under you , enforme their consciences , wring them not , you may hap to break the wards if you doe . Now for sinnes committed collaterally , or per modum circumstantia ( that I may so expresse it ) against knowledge , they are done either when particular acts of sinne are committed , and duties omitted , against light and knowledge ; and so the Saints may and doe often sinne against knowledge . Or , Secondly , in regard of a knowne estate of sinne , and impenitencie persisted in ; when men continue , and goe on in such a state against conviction of conscience , that such is their estates . For the first , because particular acts of sin committed against knowledge are infinite , and there will be no end of instancing in particulars , therefore I will not insist : Onely in briefe this distinction concerning such acts may be observed , and the observation of it may be usefull : That some acts of sinnes against knowledge , are meerely transient : that is , are done and ended at once . And though the guilt of them is eternall , yet the extent of the act is finished with the committing it , and reacheth no further : as a vaine oath , breach of the Sabbath , &c. which acts cannot be repealed , though they may be repented of . But others there are , which though the act may be but once outwardly and professedly done , yet have an habituall and continued permanency , life , & subsistence given it , such as that untill a man doth recall them , hee may be said continually to renew those acts , and every day to be guilty of them , and to maintaine it , and so habitually to cōmit them . As it is with Laws , which though made but once , are yet continued acts of the State , whilest they stand in force unrepealed : so is it in some sins . For instance , when a man doth take goods from his neighbour unjustly , the act indeed is done but once : but till hee restores them , he may be said to steale them ; every day , every houre , he continues to doe it habitually ; So a man having subscribed to falshood , or recanted the truth publiquely , the act , though done but once , yet untill a retractation be some wayes made , hee continues that act , and so is daily anew guilty of it . So if a man should marry one , whom it is unlawfull for him to marry , ( as Herod did ) though that sinfull act of espousals , whereby they entred into it , was soon dispatcht ; yet , till a divorce , he lives in a continuall sin . And such acts ( of this latter sort I meane ) against knowledge are most dangerous to commit ; because to continue thus in them , though but once committed , hazards a mans estate ; and therefore men find , when they come to repent , the greatest snare , and trouble , and difficulty in such kind of sins ; to extricate themselves out of them by a meet and true repentance . But as concerning the first branch of this distinction , namely , of particular acts committed against knowledge ; besides this last distinction briefly touched ; I will anon give you severall aggravations and rules whereby to measure the sinfulnesse that is in such acts so committed : but in the meane time the second branch of this former distinction must be insisted upon , and therefore I will bring in these aggravations and rules which concerne particular acts , as distinct heads , after I have briefly spoken to this other , which is , That Secondly , those sinne against knowledge , who goe on in an estate of sin and impenitencie , which they know to be damnable : As Pharaoh , Exod. 9. 27. who confest that the and his people were wicked , and yet hardned himselfe in sinne most dangerously : and yet three sorts of men may apparently be convinced thus to sin . First , those that keep out , and with-draw themselves from professing Christ and his wayes , and the feare of his name , out of shame or feare of man , or losse of preferment , or the like worldly ends , when yet they are convinced that they are Gods wayes , and ought to be professed by them . I doe not say , that all , who doe not come in to professe Christ , and that doe not joyne themselves with his people , that they goe on against knowledge ; for many are ignorant , and mistaken about them : but when men are convinced of the truth , and necessity of professing and confessing of it even unto salvation , ( as the Apostle speaks , Rom. 10 ) and yet out of fear , or shame , keep still on the other side , drawing in their hornes all together . These goe on in an estate of impenitencie against knowledg ; for put all these together , and it must needs appeare to be so : as First , when they are convinced that this is the truth , and that salvation and the power of religion is onely to be found in such wayes and men : and Secondly , that these are to be practiced and professed , and yet Thirdly , out of shame , &c. keepe still a loofe off , and goe on a contrary way ; these must needs know , that they goe on in an estate of impenitencie against knowledge . This was the case of many of the Pharises , who therefore sinned highly : they beleeved , and were convinced , that Christ was the Messiah ; and so then to be confest , and followed , and to be cleaved unto : and then also they must needs know , that his followers onely were the Children of God : Yet Ioh. 12. 42. it is said , though they thus beleeved on him , yet they durst not confesse him for feare of the Iewes , and of the Pharises , and of being put out of the Synagogues . At the latter day , Christ shall not need to sever such from the rest , as hee will doe the sheepe from the goats ; for they willingly remaine all their dayes amongst them , whom they know to be goats , and refuse the company , and fould , and food , and marks of the sheep ; which they know to be such : they may apologize , and make fair with the Saints , that their hearts are with them , but they will be rankt at the day of Judgement , as here they ranked themselves , with the workers of iniquity . Of these doth the Psalmist speake , Those that turne aside by their crooked wayes , them shall the Lord leave with the workers of iniquity . Those also thus sinne , and are to be joyned with these , who know the tearms and condition of salvation , and how they must part with all for Christ , and yet will not come to the price ; such doe goe desperately on against knowledge in a bad estate , and doe judge themselves unworthy of eternall life . Thus the young man in the Gospell , he was told , that he was to sell all , and that was the condition , and hee knew heaven was worth it , and was convinced of the truth herein , that thus he ought to doe , for he went away sorrowfull : now if he had not knowne that he went away without happinesse , he needed not have beene sorrowfull at all ; but he knew the bargaine of salvation was not struck up , and likewise what it stuck at , and yet still rested in his former condition , and chose rather to enjoy his many possessions : This man now went on in his state against knowledge . Secondly , as also those who upon the same or like ground defer their repentance , these go on in a bad estate , and must needs know they doe so ; for in that they promise to repent hereafter , and take up purposes to doe it , when they have gone on a little while longer , to adde drunkennesse to thirst , they doe thereby professe that there is a work of grace , which they must attaine to , ere they can be in the state of grace : for they would not promise so much hereafter , but that they know not how , without such a work , they should be saved . Whilest therefore such shall rest without present endevouring after it , so long they are judged in themselves to be in a bad estate at present . When men know the curses due to their present estate , and yet say as hee , Deut. 29. 19. I will goe on in the way of my heart , and shall have peace afterward . This man sinnes most highly , and therefore Gods wrath smoakes against that man , and he sayes of him , that he will not be mercifull to him , in that place . Thirdly , sunk and broken professors , such cannot but goe on in a bad estate against knowledge , when either men are falne from the practice and profession of what is good , which once they thought necessarie to salvation ; or when they continue to hold forth their profession in Hypocrisie . Those that have escaped the pollutions of the world , through the knowledge of Iesus Christ , but are returned to their vomit againe , some of these are ingenious , and acknowledge both themselves faln , & their present estate most miserable , and yet goe on in it ; and such are to be pittyed , but yet are in a most dangerous condition . Saul when he was fallen away , yet had this ingenuity a while left , hee desired Samuel to pray to his God for him , and told David , that he was more righteous than he ; yet still went on in his courses , and in the end ( as some have thought ) sinned against the Holy Ghost . But others there are , who though they be fallen from all the inward , powerfull and secret performance of duties they once did practice , and from all conscience of sinning , yet retain their profession which they know to be but an out-side : these of all others goe on against knowledge : and Rev. 22. 15. they are said to make a lye ; not onely to tell a lye in words , but to make a lye in deeds . Now a lye is a sin of all others most against knowledge , and indeed against a double knowledge , both facti and juris : & so is this . 1. That they professe themselves to be that they know they are not . 2. That they will not endevour after that state they know they ought to get into , if ever saved . This is the condition of many , who being convinced of the power of religion , have launched forth into a profession , and hoyst up saile , but now the tyde is fallen , the spirit withdrawne , the conscience of sinne extinguisht in them ; yet for their credit sake still beare their sails up as high as ever : even as many Merchants doe , who are sunk in their estates , still beare a faire shew , yea will seeme richer than ordinary , by purchasing lands , &c. Such a professor was Iudas , hee began seriously , and thought to have gone to heaven , and was earnest in good duties at first : as they also , 2 Pet. 2. 18. they really , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , escaped the pollutions of the world , through the knowledge of Christ : but in the end Iudas became a grosse hypocrite , one that pretended the poore , when he loved the bag ; and on the sudden betrayed his Master , when yet the Disciples knew it not , suspected Iudas as little as themselves ; and the end of those also , in that fore-named place , is said to be worse than their beginning . Now because such sinne so highly against knowledge , therefore their punishment is made the regula of all other wicked mens ; as when it is said , that other sinners shall have their portion with Hypocrites : as the wicked Angels punishment is made the measure of mens : Goe ye cursed into the fire prepared for the Devill and his Angels : so among men , such grosse Hypocrites , their punishment is made the rule , and so the chiefe of all kind of torments , which sinners of the sonnes of men shall undergoe . Now let mee speake a word to all such as thus go on in a state of impenitencie against knowledge : this is a high kinde of sinning , and of all the most desperate , and doth argue more hardnesse of heart , and despising the riches of Gods goodnesse . For if , as in the Rom. 2. 4. to go on in sinne , when a man [ knowes not , ] that is , considers not that Gods mercy leads him to repentance , is made the signe and effect of a very hard heart , treasuring up wrath , then much more , when thou knowest and considerest thou art in an impenitent condition , and hast many motions leading thee to repentance , is thy heart then to be accounted hard ? When a man commits a particular act against knowledge , he haply and usually still thinks his estate may be good , and that he shall not lose God utterly , or hazard the losse of him ; onely his spirit , being at present empty of communion with him , he steales out to some stolne pleasure : but when a man knowes his estate bad , and that he is without God in the world , and yet goes on , he doth hereby cast away the Lord , and professeth he cares not for him , or that communion which is to be had by him , as Esau did his birth-right . David , though he despised the Lord , yet hee did not cast away the Lord , as Saul did : for Saul ventured utterly to lose him , knowing his estate naught . David , when hee sinned , thought Gods eternall favour would still continue , though for the present he might lose the sense of it . But when a man goes on in a state of sinning , he ventures the losse of Gods eternall love , and slights it , and knowes he doth so : when a man knowes that he is condemned already , as being impenitent , and that all his eternall estate lyes upon the non-payment of such duties of repentance , &c. and that the guilt of all his sinnes will come in upon him , and that an execution is out , and yet goes on , this is more than to commit one act against knowledge , whereby he thinks he brings upon himself but the guilt of that one sinne ; and upon the committing of which , he thinks not the morgage of all lyes , though it deserves it ; herein men shew themselves more desperate . In the next place , I come to those rules , whereby you may measure and estimate sinning against knowledge , in any particular act of sinning ; and they are either before the sinne , or in sinning : three of either , which I make a second head , to explaine this doctrine by . First , before . The first rule is , The more thou knewest , and didst consider the issues and consequents of that sinne thou didst commit , the more thou sinnest against conscience in it : when as in Rom. 1. ult . Thou knowing ( sayes the Apostle ) that those that commit such things , are worthy of death : that is , thou considerest that Hell and Damnation is the issue and desert of it , and yet committest it ; yea and this when haply hell fire at present flasheth in thy face , and yet thou goest on to doe it , in this case men are said to choose death , and to love it , Prov. 3. 36. When a man considers , that the way to the whorehouse are the wayes to death ( as Solomon speaks ) So when thou a professor considerest with thy selfe before , This sinne will prove scandalous , and undoe me , disable me for service , cast mee out of the hearts of good men , and yet dost it . Thus that foolish King was told againe and againe , Ier. 38. 17 , 18 , 19. that if he would yeeld to the King of Babel , he should save his life , and City , and Kingdome , and live there still ; but if hee would not , he should not escape : but as Ieremie told him , verse 23. Thou shalt cause this City to be burnt with fire , yet he would not hearken : This is the word of the Lord ( sayes Ieremie , ) and he knew it to be so ; and yet being a weake Prince , led by his Nobles , he would not follow his Counsell : and thus Iudas fully knew the issue : Christ had said againe and againe , Woe be to him by whom the Sonne of man is betrayed , and yet went on to doe it . The second rule is , the more consultations , debates , and motives against it , did runne through thee before thou didst it , so much the greater and more hainous . How often did mercy come in , and tell thee , that if thou lookest for any hope or part in it , thou shouldest not doe such an evill ? how often came that in , Shall I doe this , and sinne against God ? did any Scripture come in to testifie against thee in the nick ? did God send in the remembrance of such a mercie past , to perswade thee ; or some mercies to come , which thou dependest upon him for ? That which made Spira's sinne so great , was such debates as these before : and this made Darius sinne , in casting Daniel into the Lions den , so great ; he debated it with himselfe , Dan. 6. 14. he was sore displeased with himselfe , and laboured to the going downe of the sunne to deliver him ; he considered that he was as his right hand in all the affaires of his Kingdome , and a man entrapped meerely for his conscience , and that to put him to death was to sacrifice him to their malice ; he knew him to be holy , and wise , worth all the men that sought after his life , and yet yeelded ; these considerations troubled him afore , and also after ; insomuch as he could not sleep for them , ver . 18. Now because that every such consultation should set an impression upon the heart , and countermand the motions of sin , when therefore thou dost it , maugre all such debates and motives to the contrary , this is much against knowledg , and very heynous . Therefore the Pharises , Luke 7. 30. are said to have rejected the counsell of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or against themselves : the words will beare either : In themselves , because they knew it , and tooke it into consideration , and yet rejected it : and against themselves , because it was their destruction . The third rule is , that the more confirmations any man hath had of the knowledge of that which he sinneth in , and testimonies against it , the greater sinne against knowledge it is : when a man hath had a cloud of witnesses in his observation against a particular sinne , and yet doth it , and goes on in it , it is the more fearfull . To goe on against that one witnesse , the bare light and grudging of naturall conscience onely , is not so much ; but when it is further confirmed , and backed by the word written , which a man hath read , and with testimonies , out of which a man meets with such places , wherein againe and againe in reading of it , such a practice is condemned , and observes it ; and then also heares it reproved in Sermons , and of all sinnes else , heares in private conference that sinne spoken against also ; yea hath in his eye many examples of others sinning in the like kinde , which have beene punished , yea haply himselfe also ; yet to sin against all these is exceeding hainous . Sometimes God orders things so , as a sinne is made a great sinne , by such forewarnings ; so he contrived circumstances that Iudas sinned a great sinne ; for Iudas knew before that Christ was the Saviour of the world ; he knew it by all the miracles he had seene , as also by his gracious words and converse ; and he professed as much in following of him ; and he had the written word against it , Thou shalt not murder the innocent . But yet further , God to aggravate his sinne to the highest , orders it so , that Christ should tell him of it when he was to goe about it , pronounceth a woe to him , Iohn 22. 22. that it had beene good for that man that he had never beene borne . Mar. 14. 21. and the Disciples they were sorrowfull at Christs speech , when hee suspected one of them ; and shewed an abomination and detestation of such a fact , there was a Jurie of eleven men , yea witnesses against it ; yea and Iudas against himselfe , he asked if it were he ; yea and Christ gave him a sop , and told him , thou hast said it , and doe what thou doest quickly : which even then might argue to his conscience , that he was God , and searched and knew his heart , and yet hee went out and did it immediately . How did hee sinne against the haire , as wee speak , and how did all these circumstances aggravate his sin ? But yet a more cleare evidence of this is that instance of Pilate , whom God many wayes would have stopt in his sinne of condemning Christ , who examining him before the Pharises , he could finde no fault with him , as concerning those things whereof they accused him , Luke 23. 14. and yet to allay their malice , unjustly scourged him , verse 16. And further , when he sent him to Herod , as being willing to rid his owne hands of him , Herod also found nothing worthy of death in him , verse 15. which was another witnesse might have confirmed him concerning Christs innocencie . Yea yet further , that the fact might be more aggravated , a most notorious murtherers life must be put into the scale with Christs , and either the one or the other condemned : and when the people yet chose Barrabas , why ( sayes Pilate ) what evill hath he done ? ver . 22. then he distinctly knew and considered , that he was delivered up through envie : Yea and when hee was upon the bench , and ready to pronounce sentence , as it were , God admonisht him by his owne wife , Mat. 27. 19. whom God himselfe had admonished in a dreame , she sending him word shee had suffered many things by reason of him that night , and therefore have nothing ( sayes shee ) to doe with that just man : yea he himselfe , when he condemns him , washeth his hands . And thus it falls out in many sinfull businesses which men are about , that God often and many severall wayes would knock them off , and stops them in their way , as hee did Balaam ; reproves them , as he did him by a dumbe Asse , 2 Pet. 2. 16. so there by some silent passage of providence , and not onely so , but by his Spirit also standing in their way , with the threatnings ready drawne and brandisht against them , as the Angell did with a drawne sword against Balaam , and yet they goe on ; this is fearfull . There are 3. Rules also , whereby the sinfulnesse of sin , as it is against knowledge , may be measured , from what may be observed IN the act : as First , the lesse passion , or inward violence or temptation to a sinne committed against knowledg , the greater sinne against knowledge it is argued to be : For then the knowledge is the clearer , passion or temptation being as a mist . But then to sinne , when a man is not in passion , is to stumble at noon-day . For as drunkennesse takes away reason , so doth passion ( which is a short drunkennesse ) cloud and mist a mans knowledge . And so Aristotle compares the knowledge of an incontinent person , to the knowledge of one that is drunk . When Peter denied his Master , though hee had warning of it before , and so it was against knowledge , and it was by lying , and swearing , and forswearing , which are sinnes of all other most directly against knowledge , yet he was taken unexpectedly ; and when that which might stir up feare to the utmost in him , was in his view ; for hee was then in the Judgement Hall , where his Master , just before his face , was arraigned for his life , and he thought he might also have presently been brought to the barre with him , if he had beene discovered to have been his Disciple ; so as his passion being up , his soule was distempered , reason had little time to recover it selfe ; and therefore though it was against knowledge , yet the lesse against knowledge , because knowledge had laesam operationem , it had not its perfect worke upon his heart : but now Iudas , in betraying his Master , had not onely warning before , but was not tempted to it , but went of himselfe , and made the offer to the Pharisees , sought how conveniently to doe it , plotted to doe it , had his wits about him , had time to think of it , and therefore it was ( besides the hainousnesse of the act ) more also against knowledge , and so the greater . So David when he went to slay Nabal , was in hot blood , in a passion ; but when hee plotted to kill Vriah , he was in cold blood : he was drunke when he lay with Bathsheba , but sober when hee made Vriah drunke : hee went quietly and sedately on in it . And therefore we find David blamed onely in the matter of Vriah , not so much for that of Bathsheba . Secondly , the more sorrow , renisus , or reluctancie , and regreeting of mind there is against a sinne , 't is a sign that the knowledge of it is the stronger , and quicker against it , and so the sinne the more against knowledge : for that gaine-saying and displeasure of the minde against it , ariseth from the strength and violent beating of the pulse of conscience , and opposition of it against the sinne , it springs from the greater and deeper apprehension of the evill of the sinne in the action , which is then in doing ; and though that reluctancie be a better signe of the estate of the person , than if there were none at all ; as there is not in those who are past feeling , & commit sin with greedinesse ; whose estate is therefore worse , and more uncapable of repentance , yet the fact it self is argued to be the more hainous , for it argues it to be against strong , active , stirring knowledge . This argued Herods sinne to be much against knowledge ( as indeed it was ) Mark 6. 26. the text sayes , he was exceeding sorrowfull : now that he could not have beene , unlesse he had exceedingly apprehended what a great sinne it was to behead Iohn , who , he knew , was a just and an holy man , ver . 20. and who was one that had a great place in his estimation , for he observed him , and was wrought much upon by his ministerie , and he knew that he did but sacrifice him to the malice of a wicked woman ; and in this case the sinne is also hereby made so much the greater , in that Conscience doth stir up a contrary violent passion in the heart against the temptation , and therefore yet to doe it , when there is such a bank cast up that might resist it , yet then to break all downe , such a sin wasts the conscience much . Thirdly , on the contrary , the more hardnesse of heart there is , and want of tendernesse , in committing that sinne , which a man knowes to be a sinne , it is argued thereby to be the greater sinne against knowledge ; not onely the greater sinne , but the greater sinne against knowledge . For hardnesse of heart in sinning , is an effect of having formerly sinned much against knowledge before . For as the light of the Sun hardneth clay , so the beames of knowledge and conscience , lighting upon mens hearts , use to harden them , and doe make them in the end past feeling . And therefore in 1 Tim. 4. 2. sinning against knowledge is made the cause of a seared conscience , they speak lyes in Hypocrisie : and therefore knowingly that they are lyes , and such lyes as damne others as well as themselves , which who beleeve are damned , 2 Thes . 2. 11 , 12. and if so , no wonder if it followes , having their Consciences seared with an hot iron . It is not a cold iron will seare their consciences , and make them insensible , but an hot iron , a burning and a shining light , which once having had place in their consciences , and being rejected , they begin to be hardned and seared . For knowledge makes sinnes and the apprehensions of them , familiar to a man , and so lesse terrible and frightfull in the end , as Beares and Lyons doe become to their keepers , through custome . Iudas had a hard heart , when he came to betray his Master , surely his conscience had smitten him at first more for nimming out of the bag , than it did now for this of murder . He could never have had such a hard heart , had he not had much knowledge : was it not a hard heart , that when he was challenged to his face , hee could set a brazen face on it , and did aske as well as the rest , Is it I ? when also Christ cursed him to his face , who should doe it , and the Disciples all abhorr'd it : had not Iudas lived under such blessed and glorious meanes , and sinned long against knowledge , all this would have startled him , and have staggered in his purpose : but he goes on as if it were nothing , though when he had done it , his conscience was then opened too late ; when a man formerly hath beene troubled with a small sinne , more than now with a grosse lye , which he can digest better than once the other : or , when before , if he omitted praying , it troubled him , now he can goe a weeke without , and is not sensible of it , it is a signe that his knowledge hath hardned him . Thus having given such rules , whereby you may estimate the sinfulnesse of particular acts , I will now proceed to other wayes , aggravations taken from the kind of knowledge a man sins against , to sin against what kind of knowledge is most hainous and dangerous ; and these are five , drawn from the severall qualifications of that knowledge , and the light which men sinne against . For the greater , or the more strong & efficacious the light and knowledge is , the greater is the sinne of knowledge thou committest ; and this I make a third generall head to explaine this doctrine by . All these five rules being applicable and common both to particular acts against knowledge , and also lying in an estate of impenitencie against knowledge , and all other particulars which have beene mentioned . First then , to sinne against the inbred light of nature , that is , in such sinnes , as though thou hadst wanted the light of the word in , thou wouldst have knowne to be such : This is a high kind of sinning . Such the Apostle speaks of , Iude 10. What things they know naturally , in these they corrupt themselves , as bruit beasts , putting as it were no difference of actions , no more than beasts , no not in what nature teacheth them , and therefore therein are as beasts : for it is the light of nature puts the first difference betweene men and beasts ; and in such kinde of sinnes the Apostle instanceth in this first Chapter , as namely , that of unnaturall uncleannesse , in three particulars : as 1. self-uncleannesse , ver . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , alone by themselves : so Beza and Theophilact understand it , which he makes there the first degree of unnaturall uncleannesse , which is therefore unnaturall , because thou destroyest that which nature gave thee for propagation , quod perdis homo est . Then 2. the uncleane love of boyes , men burning in lust with men , ver . 27. be it discovered in what dalliance it will , though not arising to an act of Sodomie , doing that which is unseemely , ver . 27. which hee therefore sayes , is the perverting the use and intent of nature , and so is a sin against nature , leaving the naturall use of women . My brethren , I am ashamed to speak of such things as are done in secret . These kind of sinnes , by the Apostles ranking them , are in a further degree of unnaturalnesse , than any other , because they are made the punishments of other sinnes , which yet were against the light of nature also : namely , not glorifying God when they knew him : yet that being a sinne , the light of nature was not so clear in comparison of these , therefore these are made the punishments of the other , as being more against nature . So for men to be disobedient to Parents , stubborne to them , and without naturall affection , as the Apostle sayes , ver . 30 , 31. this is against nature , even the instinct of it . So unthankfulnesse , and requiting evill for good , is against a common principle in mens mindes . Doe not the Gentiles doe good to those that do good to them ? your hearts use to rise against such an one out of common humanity ; or if you see one cruell and unmercifull , which is another reckoned up , ver . 31. there being usually principles of pitty in all mens natures , by nature ; therefore for one man to prey upon , and tyrannize over another , as fishes doe over the small ones , as Habakkuk complaineth , this is against nature ; 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. Secondly , to sin against that light which thou didst suck in , when thou wert young , to sin against the light of thy education , this is an aggravation , and a great one . There is a Catechisme of a blessed mother Bathsheba , which shee taught Solomon when a child , put in among the records of sacred Writ , Prov. 31. wherein she counsels him betimes , not to give his strength to women ; she foretold him of that sinne : and because it is incident to Kings most , they having all pleasures at command , she tells him particularly , it destroyes Kings : and so also not to drink wine , was another instruction there he was forewarned of : this aggravated Solomons fault the more ; for reade the 2. Chapter of Ecclesiastes , and we shall finde there , that hee was most guilty in the inordinate love of these two ; but hee had not beene brought up so , his good mother had not thus instructed him . And thus also when God would aggravate his owne peoples sin unto them , he recalls them to their education in their youth in the wildernesse . So Ierem. 2. 2. Goe and cry to them , Iremember the kindnesse and towardlinesse of thy youth : he puts them in mind of their education by Moses their Tutor , and their forwardnesse then . And so 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 therefore for him to fall , would be more hainous . The reason is , because the light then infused , it is the first , a virgin light , as I may call it , which God in much mercy vouchsafed to pre-possesse the minde with , before it should be deflowred and defiled with corrupt principles from the world ; and did put it there to keep the mind chaste and pure : and this also then , when the minde was most soft and tender , and so fitter to receive the deeper impression from it . And hence ordinarily the light suckt in then , seasons men ever after , whether it be for good , or for evill ; it fore-stalls , and pre-judgeth a man against other principles : and though a man comes to have more acquired knowledge and reasons after put into him when he is come to perfect age , yet the small light of his education , if it were to the contrary , doth bias him , and keeps him fixt , and bent that way . So we see it is in opinions about Religion : the light then entertained , can never be disputed out : so in mens wayes and actions , Traine up a child in his way , and he will not depart from it . Prov. 22. 6. To sin therefore against it , and to put out the beames of it , or defile it , and to weare out the impressions of it , how wicked is it , and what a wretch art thou to do so ? Many of you young schollers have had a good Bathsheba that instructed you , not to poure out your strength to drinke or women , but to pray privately , and to feare God , and love him ; and when you come hither , you have good Tutors also , who teach you to pray ; Ministers , who instill blessed truths into you , from which , one would think , you should never depart ; yet you doe . Think how grievous this is ; for if it is made an excuse for many a man in sinning , that it answers but his education ; that he never knew or saw better , as you say of many Papists ; then must it needs on the contrary , be an aggravation of sinfulnesse . And as it was Timothies commendation , that hee knew the Scriptures from a child , so it will be thy condemnation , that thou knewest better from a child , and yet rebellest against thy light . Thirdly , the more reall and experimentall the light is , men sinne against , still the more sinne ; as when they have learnt it from examples of godly men , whom they have lived amongst , or the observations of Gods dealings with themselves or others , and not onely from the word notionally . To sinne against such light , this addes a further degree ; 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 observations made of Gods dealings with a mans selfe and others , shall confirme all this , this makes a mans sinfulnesse much more grievous ; for as exempla efficacius docent quàm praecepta , so the knowledge got by experiments of mercies or judgements , is of more force and evidence . Knowledge learnt by experience , is the most efficacious . Therefore Christ himselfe , who knew all things already , yet learnt ( in the schoole of experience ) by what he suffered . A little of some knowledge distill'd out of a mans owne observation , is most precious , every drop of it ; therefore the Apostle urgeth it on Timothie , 2 Tim. 3. 14. Continue in the things thou hast learned , and beene assured of , knowing of whom thou hast learned them . There is a two-fold motive , and both emphaticall ; First , he was assured in himselfe ; and secondly , that which strengthned that assurance , and was a meanes to worke it , was the example of the holy Apostle , and of his owne Parents , Knowing of whom thou hast learned it : And so ver . 10. the Apostle againe urgeth his owne example , Thou hast fully knowne my doctrine and manner of life ; and then also brings to his mind the education of those his godly Parents , who instructed him . Hence also , Esay 26. 10. it is made an aggravation , that in the land of uprightnesse men deale unjustly . Thus light drawn from the observation of Gods judgements upon others , it much aggravates : it is laid to Belshazzars charge , Dan. 5. 22. Thou knewest all this , how God dealt with thy father Nebuchadonezer . So some of you come here , and live in a religious society , and see sometimes one , sometimes another of thy Colleagues turn to Christ , yea haply chamber fellow converted from his evill courses , and yet thou goest on , this is sinning against a great light . Fourthly , the more vigorous , strong , powerfull the light is that is in thee , and more stirring in thy heart , and joyned with a taste , the greater the sins committed against it are to be accounted . The more thou hast tasted the bitternesse of sinne , and Gods wrath , and hast beene stung with it as with a Cockatrice , the more thou hast tasted Gods goodnesse in prayer , and in the ordinances , the more of such a knowledge , and yet sinnest the worse . In the 5. of Iohn , 35. Christ aggravates the Iewes unbeleefe in himselfe , and their present hardnesse , that Iohn was to them , not only a shining , but also a burning light ; that is , they had such knowledge engendred by his ministery , as wrought joy and heat , as well as light ; therefore it is added , they rejoyced therein for a season . And thus their fall , Heb. 6. is aggravated , that it was such a light as had tasting with it . For to explaine this , you must know , that between ordinary notionall light , or that assenting to spirituall truths which is common with men , from traditionall knowledge living in the Church , that between it and true saving light , or the light of life , there is a middle kind of light , which is more than the common conviction men have , and lesse than saving light : it is a light which leaves also some impression on the affections , makes them feele the powers of heaven and hell , and be affected with them . Now the more of such light against a sinne , be it drunkennesse , or uncleannesse , or oppression , and yet fallest to it againe , the worse . For this is a further degree added to knowledg , and not common to all wicked men . And therefore as those Iewes , who had not onely common meanes of knowledge , but miracles also , and yet beleeved not , Iohn 12. 17. shall be more condemned ; so those who have such tasting knowledg set on by the holy Ghost ( which is as much as if a miracle were wrought , for it is above nature , a supernaturall worke of the Spirit . ) And therefore to sinne against such light , and such onely , is that which makes a man in the next degree of fitnesse to sin against the Holy Ghost . Fiftly , to sin against professed knowledge , is an aggravation also , and an heavy one . To sin against a mans owne principles which he teacheth others , or reproves or censureth in others . Titus 1. last , Those that professe they know God , and yet deny him , these are most abominable of all others : For these are lyars , and so sinne against knowledge as lyars doe , in the 1 Iohn 2. 4. such an one is called a lyar in a double respect , both in that he sayes hee hath that knowledge he hath not , it not being true ; and because also he denyes that in deed , which he affirmes in word , this is scandalous sinning . So Rom. 2. 24. the Iewes beasting of the law , and of having the forme of knowledge in their braines , caused the Gentiles to blaspheme , when they saw they lived cleane contrary thereunto : and therefore a brother that walkes inordinately , was to be delivered to Satan , to learne what it was to blaspheme , 1 Tim. 2. 20. That is , to learne to know how evill and bitter a thing it is , by the torments of an evill conscience , to live in such a course , as made God and his wayes evill spoken of , as it befell David when he thus sinned . Yea 2 Cor. 5. 10 , 11. though they might keep company with a heathen , because hee was ignorant , and professed not the knowledge of God ; yet if a brother , one that professed , and so was to walke by the same rules , did sinne against those principles he professed , then keepe him not company : Thus did Saul sinne . All the Religion he had and pretended to in his latter dayes , was persecuting witches : yet in the end he went against this his principle ; hee went to a witch in his great extremitie at last . And thus God will deale with all that are hollow , and sinne secretly against knowledge in the end . Hee suffers them to goe against their most professed principles . These are aggravations in generall , applicable both to any act of sinning , or going on in a known state of sinning . USE . NOw the use of all that hath been spoken , what is it , but to move all those that have knowledge , to take heed , more heed of sinning than other men ? and those of them that remaine in their naturall estate , to turne speedily and effectually unto God ? For if sinning against knowledge be so great an aggravation of sinning , then of all engagements to repentance , knowledge is the greatest . First , thou who hast knowledge , canst not sin so cheap as another , who is ignorant : Therefore if thou wilt be wicked , thy wickednesse will cost thee ten times more than it would another . Places of much knowledge , and plentifull in the meanes of grace , are dear places to live in sin in . To be drunk , and uncleane , after enlightning , and the motions of the Spirit , and powerfull Sermons , is more than twentie times afore ; thou mightest have committed ten to one , and beene damned lesse . This is condemnation ( sayes Christ ) that light came into the world . Neither canst thou haue so much pleasure in thy sin as an ignorant person ; For the conscience puts forth a sting in the act , when thou hast knowledge , and does subject thee to bondage and the fear of death . When a man knows how dearely he must pay for it , there is an expectation of judgement embittereth all . Therefore the Gentiles sinned with more pleasure than we . Therefore Eph. 4. 18 , 19. the Apostle speaking of them , sayes , that through their ignorance , and darknesse , and want of feeling , they committed sin with greedinesse , and so with more pleasure ; they not having knowledge or hearts sensible of the evils that attend upon their courses . Secondly , thou wilt in sinning against knowledg be given up to greater hardnesse . If the light that is in thee be darknesse ( sayes Christ ) how great is that darknesse ? therefore the more light a man hath , and yet goes on in works of darknesse , the more darknesse that man will be left unto , even to a reprobate mind in the end . Thirdly , it will procure thee to be given up to the worst of sins , more than another man ; for God when he leaves men , makes one sin the punishment of another , & reserves the worst for sinners against knowledge . These Gentiles , when they knew God , they worshipped him not , God gave them up to the worst of sinnes , whereof they were capable , as unnaturall uncleannesse , &c. But these are not sinnes great enough for thee , that art a sinner of the Christians ; to be given up to drunkennesse , or adultery , &c. otherwise than to discover thy rottennesse , these are too small sins ; but thou shalt be given up to inward profanenesse of heart , ( as Esau was , having been brought up in a good family ) so as not to neglect holy duties onely , but to despise them ; to despise the good word of God and his Saints , and to hate godlinesse and the appearance of it ; thou shalt be given up to contemne God and his judgements , to trample under foot the blood of the covenant , or else unto devilish opinions ; those other are too small to be punishments of thy sinne : For stil the end of such an one must be seven times worse than the beginning , as Christ sayes it shall ; if thou wert a drunkard , a swearer , or an uncleane person before , and thy knowledge wrought some alteration in thee , thou shalt not haply be so now at thy fal , but seven times worse ; profane , injurious to Saints , a blasphemer , or derider of Gods wayes and ordinances . Fourthly , when thou commost to lay hold on mercy at death , thy knowledge will give thee up to more despaire , than another man. Knowledge , though when it is but newly revealed , it is an help ; yet not made use of , turns against the soul , to wound it , and to work despaire ; and this both because we have sinned against the meanes that should have saved us , as also because such as sinne against knowledge , sin with more presumption ; and the more presumption in thy life , the more despaire thou art apt to fall into at death . Therefore Esay 59. 11 , 12. what brought such trouble , and roarings like Beares upon these Jewes ? and that when salvation was looked for , that yet it was so far off from them , in their apprehensions ? our iniquities ( say they ) testifie to our face , and we know them . Now then sins testifie to our face , when our conscience tooke notice of them , even to our faces , when we were committing them ; and then also the same sins themselves will againe testifie to our faces , when we have recourse for the pardon of them . Therefore thou wilt lye roaring on thy death bed , and that thou knowest them , will come as an argument , that thou shalt not have mercie . As ignorance is a plea for mercie , I did it ignorantly , therefore I obtained mercie ; so I did it knowingly , will come in as a bar and a plea against thee , therefore I shall not have mercie . Fiftly , both here and in Hell , it is the greatest executioner and tormenter . In this sense it may be said , Qui auget scientiam , auget dolorem : He that increaseth knowledge , increaseth sorrow , as Solomon speaks : for knowledge enlargeth our apprehension of our guilt , and that brings more feare and torment . Have they no knowledge , who eate up my people ? Yes , there is their feare ( sayes David . ) Therefore Heb. 10. 28. after sinning after knowledge , there remaines not onely a more fearfull punishment , but a more fearfull expectation in the parties consciences . And this is the worme in hell , that gnawes for ever . Light breeds these wormes . But then you will say , it is best for us to be ignorant , and to keep our selves so . I answer , no : For to refuse knowledge will damn as much as abusing it . This you may see in Prov. 1. 23. Ye fooles ( sayes wisedome ) you that hate knowledge , Turne , and I will poure my spirit upon you , and make known my words to you . Well , ver . 24. they refused , and would none of his reproof : Therefore sayes God , I will laugh at your calamitie : that is , I will have no pitty , but instead of pitty , God will laugh at you ; and when your feare comes , I will not answer , because ye hated knowledge , ver . 29. so as this is as bad . There remaines therefore no middle way of refuge , to extricate thy selfe at , and avoid all this , no remedy but turning unto God : otherwise thou canst not but be more miserable than other men ; yea and this must be done speedily also : For thou having knowledge , God is quicker in denying thee grace , and in giving thee up to a reprobate mind , than another man , who is ignorant . He will wait upon another that knows not his will & waies , twenty , thirty , forty yeares , as he did upon the children of the Israelites that were borne in the wildernesse , and had not seene his wonders in Egypt , and at the red sea : but those that had , he soone sware against many of them , that they should never enter into his rest . Christ comes as a swift witnesse against those to whom the Gospell is preached , Mal. 3. 5. he makes quick dispatch of the treaty of grace with them . Therefore few that have knowledge are converted when they are old , or that lived long under the meanes . And therefore you that have knowledge , are engaged to repent , and to turn to God , and to bring your hearts to your knowledge , and that speedily also , or else your damnation will not only be more intolerable than others , but the sentence of it passe out more quickly against you . Therefore as Christ sayes , Ioh. 12. 36. Whilst you have the light , walk in it : For that day of Grace , which is very clear and bright , is usually a short one . And though men may live many naturall dayes after , and enjoy the common light of the sunne , yet the day of grace , and of gracious excitements to repent , may be but a short one . FINIS . AGGRAVATION OF SINNING AGAINST MERCIE : By exaggerating the Riches of common Mercies men sinne against . BY THO : GOODWIN B. D. LONDON , Printed by M. F. for R. Dawlman , at the brazen Serpent in Pauls Church-yard . MCD XXXVII . THE TABLE . THe first generall Head. What goodnesse , or bounty , patience , and long suffering are in God. page 3. Bounty in God described . ibid. 1. He must be a giver . 4 2. What he gives must be his owne . ibid. 3. He must give largely . 5 4. He must give all he gives freely . 6 5. He looks for no recompence for time to come . 7 Patience is a further thing than mercy . 8 1. Though we injure God , and he be sensible of it , yet he is patient . ibid. 2. He vouchsafeth that time he forbeares them in to repent . 9 3. He waits that men would come in and repent . ib. Lastly , Long suffering is but patience lengthned out farther . ibid. The second generall Head. Riches of this goodnesse spent on us . 10 1. They are riches in themselves . ibid. 2. All the world spend on these riches . 11 3. The time he hath forborne men . 12 4. The expensive prodigality of sinners in all ages . ibid. Patience is precious . 13 1. In regard of what those manifestations of his goodnesse cost . 13 2. In regard of the usefulnesse . 14 The third generall Head. All this patience is used as meanes to bring men to repentance . 16 1. All this goodnesse witnesseth a gracious hand in all these . ib. 2. Our owne conscience beares witnesse of offending a good God. 17 3. A common principle will witness against us when we returne evill for good . ibid. An Vse of expostulation with sinfull and impenitent men , and considerations drawn from . 18 1. Their creation out of nothing . 19 2. Their being made men . 20 3. Having all the members of a man. 21 4. Preparing the world for them . 22 5. Suffering them to live a long time in it . 23 6. Giving them space to repent in . 25 7. Living upon his cost and charges . 28 8. Filling up their yeers and time with goodnes . 31 As riches , credit , friends , comfort in them all . AGGRAVATIONS OF SINNING AGAINST MERCIE . ROM . 2. 4 , 5. Or despisest thou the riches of his goodnesse , and forbearance , and long suffering , not knowing that the goodnesse of God leadeth thee to repentance ? But after thy hardnesse and impenitent heart , treasurest up unto thy selfe wrath against the day of wrath , and revelation of the righteous judgement of God ? THis is the last & most weighty aggravation which the Apostle puts into the measure of the Gentiles sinfulnesse ( which in the former Chapter he had , verse 29. pronounced full before ) to make it fuller yet : Their sinning against mercies , and despising the riches of Gods goodnesse , patience , and forbearance , the hatefull evill and iniquity whereof , can be better no way set off and illustrated unto mens consciences , than by a display of the riches of that goodnesse which mea sinne against . My purpose therefore is to unlock and carry you into that more common treasury of outward mercies , and leade you through the severall roomes thereof , all which doe continually leade you unto repentance : That then reflecting upon our ungratefull waste , and abuse of so many mercies in sinning , thereby our sins , every sinne , the least , may yet appeare more sinfull unto us , who are lesse than the least of all those mercies . Know then , that besides that peculiar treasure of unsearchable riches of grace laid up in Christ ( the offer of which neglected and despised , addes yet to all that sinfulnesse , a guilt as farre exceeding all that which shall be spoken of , as Heaven exceeds the Earth ) There is another untold Mine of Riches the Earth is full of , as the Psalmist tells us , and the Apostle here , which these Gentiles onely heard of , and which we partake of all as much as they . As there are riches of grace offered to you which can never be exhausted ; so there are riches of patience spent upon you , which you will have spent out in the end ; the expence of which , cast up , will alone amount to an immense treasure , both of guilt in you , and of wrath in God , as these words informe us . To helpe you in this account , I will 1. In generall , shew what Goodnesse , or Bounty , Patience , and long suffering are in God. 2. That there are riches of these spent upon all the sons of men . 3. That these all leade men to repentance . And then 4. I will expostulate with you , and aggravate your sinfulnesse , in going on to despise all these by unrepentance , as the Apostle here doth . First , in that God is said here to be Good , or Bountifull : 2. Patient , or forbearing : 3. Long-suffering , they seeme to note out three degrees of his common mercies unto men . First , he is a good , or a bountifull God : for so , as goodnesse is here used , I exegetically expound it : For though it be true , that goodnesse and bounty may differ ; yet when riches of goodnesse are said to be communicated , it imports the same , and is all one with Bounty ; And such is God. And all those noble and royall qualifications and properties which concurre to make one truely good , and bountifull , doe meet and abound in him , in all those good things which he doth bestow ; and are found truly in none but in him : so that it may be truly said , that there is none good but God , as Christ sayes of him . Now Bounty , in the generall , which is in God , may be thus described : It is a free , willing , and a large giving of what is meerly his own , looking for no recompense againe . To explaine this , that you may see , that all these conditions are required to true goodnesse , and all of them to be found in God onely . 1. He that is Bountifull , he must be a Giver , and Bestower of good things : and all he bestows , it must be by way of gift , not by way of recompence unto , or by desert from the party hee bestowes all on : Therefore Christ sayes , Luke 6. 33. that to doe good to those who have done , or doe good to us , is not thank-worthy , nor is it Bounty . But God is therefore truely good , because hee simply , meerely , and absolutely gives away all which he bestowes : For hee was not , nor can any way become beholden to any of his creatures ; nor had formerly received any thing from them , which might move him hereunto : so Rom. 11. 35. Who hath first given him , that hee may recompence him againe ? Nay untill He gave us a being , we were not capable of so much as receiving any good thing from him . 2. He who is truly termed Good , or Bountifull , all that he gives away must be his owne ; And so all which God bestowes , it is his owne . So Psal . 24. 1. The Earth is the Lords . The ground wee tread on , the place wee dwell in ; Hee is our Landlord . But is that all ? for the house may be the Landlords , when the furniture is the Tenants : therefore he further addes , And the fulnesse of it is his also : that is , all the things that fill the world , all the furniture , and provision of it both ; all the moveables . ( So Psal . 50. 11 , 12. ) The cattell and the fowles upon a thousand hills are mine , sayes hee ; and also all the standing goods , the corne and oile ( which you set and plant ) are mine , Hos . 2. 9. yea and the Psalmist in the same 24. Psalme , adds further , that they who dwell therein are his also : not the house and furniture onely , but the Inhabitants themselves . And this , by the most sure , and most soveraigne title that can be , better than that of purchase , or inheritance , of and from another : for he hath made them ; All is thine , because all comes of thee , sayes the same David , 1 Chron. 29. 11 , 12. And all things are not onely [ of him ] but [ through him ] Rom. 11. 36. that is , they cannot stand nor subsist without him . Even Kings , ( the greatest and most bountifull of men ) their bounty is but as that of the clouds , which though they showre down plentifully , yet they first received all from the Earth below them . 3. He must give largely , it is not Bounty else . Now God is therefore said to be rich in goodnesse , because he is abundant in it . So we finde it , comparing Psal . 33. 5. with Psal . 104. 24. in which it is said , that the earth is full of his goodnesse , and his riches ; which we may judge of , by what he sayes in the 27. verse of that 104. Psalme , of what an house he keepes , and what multitudes he feeds : All these ( saith the Psalmist ) wait on thee , that thou mayest give them meat , and thou openest thy hand , and they are filled with good . King Ahasuerus , to shew his bounty , made a Feast to his chiefe Subjects , but it was but for halfe a yeare , and not to all : some few halfe yeeres more would well nigh have beggard him ; but God doth thus continually . The greatest and most bountifull of men , when they would expresse the largest of their bounty , speake but of giving halfe of their Kingdomes , ( so Herod , and he did but talk so too ) But God bestowes whole worlds , and Kingdomes , as Daniel speakes , Dan. 4. 35. and gives them to whom he please . 4. He that is bountifull , must give all he gives freely , and willingly . Which , though I put together , yet may imply two distinct things : As first , that he that gives , must be a free agent in it , who is at his choice , whether he would give any thing away or no. The Sunne doth much good to the world , it affords a large light , and even halfe the world at once is full of its glory : yea and all this light is its owne , not borrowed , as that of the Moone and Starres is ; yet this Sunne cannot be called good or bountifull , because it sends forth this light necessarily , and naturally ; and cannot choose but doe so ; nor can it draw in its beames . But God is a free giver , he was at his choice , whether he would have made the world or no ; and can yet when hee pleaseth , with-draw his Spirit and face , and then they all perish , Psal . 104. 29. Secondly , it must be willing by also : that is , no way constrained , nor by extraction wrung from him , who is to be called Bountifull . A willing mind in matter of bounty , is more accepted than the thing , 2 Cor. 8. 12. Now of God it is said , Dan. 4. 22. that he gives the Kingdomes of the world to whom he will , and none swayes him , or can stay his hand , ver . 35. yea hee gives all away with delight . So Psal . 104. 31. having spoken of feeding every living thing , and of other the like works of his goodnesse , throughout that Psalme , hee concludes with this , God rejoyceth in all his workes : that is , doth all the good he doth to his creatures with delight ; It doth him good ( as it were ) to see the poore creatures feed . Last of all , looking for no recompence for the time to come . This is another requisite in Bounty . Sayes Christ , Luke 6. 34. If you give to receive againe , as sinners doe , this is not thank-worthy : but ver . 35. so doth not your heavenly Father : For ( sayes he ) Doe good , and hope for nothing againe , so shall you be like your Father , and then you shall shew your selves true children of the [ most High. ] In which word , he insinuates a reason why God gives all thus : because he is so great , and so High a God , as nothing wee doe can reach him ; as David speaks , Psal . 16. 2. My goodnesse extends not unto thee : he is too high to receive any benefit by what we doe . And even that thankfulnesse he exacts , he requires it but as an acknowledgement of our duty , and for our good , Deut. 10. 12. And so much for the first , namely , what goodnesse and bounty is : and how God is truely good , and he onely so . But this attribute of his , and the effects of it , he exerciseth towards all our fellow creatures , and did to Adam in Paradise . But now to us ward ( as the Apostle speaks ) namely the sons of men , now fallen , hee extendeth and manifests a further riches , namely , of patience and long-suffering , which the devills partake not of , the good Angels and other creatures : that sinned not , are uncapable of . For as Christ sayes , Luke 6. 35. In what he bestowes on us , he is kind to such , as are evill and unthankfull . Mercy is more than goodnesse , for mercy alwaies doth respect misery : and because all the creatures are subject to a misery , Rom. 8. 20 , 21 , 22. of bondage and vanity , therefore his tender mercies are over all his workes . But yet patience is a further thing than mercy , ( as mercy is than goodnesse ) being exercised , not towards miserable creatures onely , but towards sinners , and includes in it more three things further towards them . 1. Not only that those persons he doth good unto do offend , and injure him ; but that himself also is exceeding sensible of all those wrongs , and moved by them , and also provoked to wrath thereby ; it is not patience else . So in the 2. of Pet. 3. 9. It is not slacknesse ( sayes he there : ) God is not slack : that is , he sits not in heaven as one of the Idol gods , that regarded not what acts were kept here below ; or took not to heart mens carriages towards him ; but is long-suffering , or patient ; that is , he apprehends himselfe wronged , is fully sensible of it ; is angry with the wicked every day , Psal . 7. 11. he hath much adoe to forbear , even when he doth forbeare , and letteth them alone ; he exerciseth an attribute , a vertue towards them , namely , patience , in keeping in of his anger ; which is as to keepe fire in ones bosome . But secondly , this is not all ; he doth not simply forbeare , and restraine his anger , but vouchsafeth that time he forbeares them in , that they might repent in it ; and his mercies , as meanes leading to repentance . So it followes in that 2 Pet. 3. 9. But God is long suffering to us-ward , and his long suffering hath this in it , not willing that any should perish , but come unto repentance . So also Revel . 2. 21. it is called space to repent . And all the blessings he vouchsafeth , he gives them as means and guides to leade them on to repentance , as here . And Mat. 18. 29. Have patience with me , and I will pay thee all . That is , give me a longer day and space to pay the debt in , and be willing to accept it when I bring it , and let me lye out of prison , that I may be enabled to pay it . Thirdly , there is yet a further thing in his patience , namely , a waiting , and expectation that men would come in , and repent . So Luke 13. 17. These three yeeres have I [ come seeking ] fruit , but have found none : There was an expectation , a longing , a desire it would bring forth fruit , Oh when shall it once be , sayes God , Ier. 13. last ? In the last place , that other attribute of long suffering , which is the third , is but as a further degree of patience ; but patience lengthened out farther , that is , when God hath beene thus patient , hath forborne and waited for their comming in , and that not for three yeeres , but haply thirty , forty yeeres , and still they turne not ; his patience then begins ( as we would think ) to be ( as it were ) worne out , and his anger begins to arise , as if he could forbeare no longer ; ( as it was towards that tree , Why cumbereth it the ground ? Cut it downe ) yet hee goes on to spare a man another yeere , and many more yeares still after that ; and endureth with much long suffering ( as Rom. 9. 22. ) the vessels of wrath , endures to wonderment , above measure , beyond all expectation , all patience , as it were ; this is long suffering . The second generall head is , that there are [ riches ] of this his goodnesse , &c. expended on us . It is a rich goodnesse , patience and long suffering : Rich in themselves , in regard of their abundance , as they came from him : and rich also in regard of their precious usefulnesse unto us , as they may be improved by us . First , in themselves they are rich : if wee consider what is expended , all that while , Hee layes out , not simply his power to sustain and uphold all things , and to maintaine us freely : so to doe is nothing to him . For whilst he doth but so , nothing goes out of purse , or is detracted from him ; ( as I may so speak ) he feeles not the expence either of power , providence , &c. All this cost him but words : For he upholds all , creates all by the word of his power , Hebr. 1. And thus to maintaine the Angels , and to have maintained all mankinde before they fell , had beene no more . But ( my brethren ) when now he maintains us sinners , not simply power goes forth from him , but his glory is expended , and taken from him , and for the while wasted , detracted from ; he loseth , at present , every day infinitely by us , and he is sensible of it ; every sinne takes glory from him , robs him , as he himselfe complaines : that he who made the world , upholds it , ( keeps it together , as the hoops doe the barrell , it would fall to pieces else , to nothing ; in whom all live , as fishes in the Sea , yea upon whom all live ) that He should live unknown , unthought of , unserved ; yea disgraced , dishonoured in the world , and have this world lost to him , as it were ; and sinne , the Devill , wicked men , to have all the glory from him , to be exalted , to carry the whole world afore them : This spends upon him , he had need of Riches to doe this . Secondly , consider the multitude of sinners , that thus spend , and live upon these riches , no lesse than all the world : Hee had need of multitudes of patience in him : He forbeares not one , but all and every one . We looke upon one man , and seeing him very wicked , wee wonder God cuts him not off ; we wonder at our selves , that God did not cut us off before this , when once our eyes are opened : nay then cast your eyes over all the world , and stand amazed at Gods forbearance towards it . Take the richest man that ever was , to have millions of men in his debt , it would undoe him soone . All the world are in Gods debt , and run still in debt every day more and more , and yet he breaks not , nay breaks not them . Nay thirdly , to manifest this abundance yet more , consider not onely the multitude hee forbeares , but the time he hath done it : to forbeare much , and to forbeare it long : he hath forborne , and beene out of purse from the beginning of the world , since men were upon the face of the earth , five thousand yeeres and a halfe already ; and how long it is yet to the day of Judgement , wee know not : And yet ye see , He is as patient , and as bountifull now in the latter dayes of the world , as he was at the first . Did that greatest Convert that ever was , that had not lived past thirty yeeres in his sinfull estate ( for he was young when he held the stoners clothes that stoned Stephen ) and yet was the chiefest of sinners , did he yet ( as himselfe sayes ) thinke himselfe a patterne of long suffering , 1 Tim. 1. 16. though it a great matter God should forbeare so long ? what is the whole world then ? if he , being but one small poore vessell , was so richly laden with the riches of Gods patience , how is this great bark of the world then fraught , that hath gone over so vast a gulfe of time ? how much of these his riches have been laden in it ? And then fourthly , adde to this the expensive prodigality of all these sinners in all ages ; every sinner spends something , and how lavish are men of oathes ? All the thoughts of mens hearts from their youth up , they are evill , and onely evill , and continually : and how much then hath every man spent him ? every sin is a debt . In the second place , this is a rich goodnesse and patience in regard of the preciousnesse and usefulnesse . First , precious , in regard of what all these manifestations of his goodnesse and forbearance cost , even the blood of his Sonne , who as a Lord hath bought and purchased all wicked men ; their lives , and their reprivall , all that time that here they live ; and all the blessings and dispensations of goodnesse , which here they do enjoy . Christs mediation so far prevailes with God for all the world , that it puts a stop to the present proceedings of justice , which otherwise had said of all , that day thou sinnest , thou dyest . So that as Christ may be called the wisdome and the power of God ; so also the patience and the long suffering of God. For , for his sake , and through his meanes , it is exercised : God would not shew a drop of mercy , but for his Sonne . Which , I take , strongly and clearly intimated , in that dealing of his , with the Jewes , ( Exod. 23. 20. compared with Exod. 33. 2 , 3 , 4 , &c. Immediately after God had given the Law , ( by the rules and threatnings whereof , God the Father in his government was to proceed ) and after they had transgressed it , He there declares , that he could not goe with them : rested thee , and told thee , this world was no place for thee , for hell is onely our owne place , Acts 1. 25. thou shoulest have beene executed the first day . And is not so much time of ease from punishment infinite mercy ? Cast but your thoughts upon the Angels that fell , that have been in hell from the first moment of their sinning , doe but thinke with your selves , what they would give to have so much time , cut out of that eternity , they are to run through , & to have it set apart for ease , and to be void of torment ; if the rich man in hell , made it such a great suit , and counted it so great a favour to have but one drop of water ( which could but for a little while ( scarce more than a moment ) have cooled and eased , not his whole body , but the tip of his tongue only ) how much more would he have thought it mercy , to have lived so many yeares againe as he had done free from torment ? what is it then for thee , to live so many yeares free from the falling of the least drop of that wrath , whereof the full vialls should have been poured out many yeares agoe ? The same Law was out against us , which was out against the Angels ; That day thou eatest , thou shalt dye the death : what put the difference ? the Apostle tells us , his long suffering to us ward : not to them : for in Chap. 2. 4. he had told us that hee spared not the Angels which fell , but posted , and threw them into hell , as soone as they had sinned . Sixtly , But further , in the 6. place ; Is this all ? hath it beene barely a time of ease given thee , a time of reprivall ? No , it hath beene more , space to repent , and so to obtaine thy pardon in , Rev. 2. 21. And as it hath beene more than ease of torment unto thee , so also consider it hath beene more than slacknesse in him that hath afforded it to thee , as the Apostle there doth tell us . It is not that he hath tooke no notice of thy offending him , but he is sensible of every idle thought , of every oath , vaine word , and as the Scripture tels us , he is pained at the very heart , in so much as he repents that ever he made thee ; he is angry with thee every day thou risest , every time hee lookes on thee , when ever he meets thee going into the Taverne to be drunk , the whorehouse to be uncleane , when he meets thee reeling in the streets , he hath much adoe to forbeare killing thee , as he had to forbeare Moses when he met him in the Inne : He is ready to have a blow at thee , and it should not need be any great stroake , or fetching his arme about ; if he did but blow on thee , thou wert consumed . To suffer thee to live , doth therefore cost him much riches of patience ; but to cut thee off , need cost him nothing : hee can doe that with ease . But further , all is joyned with a willingnesse that thou shouldst repent , and not perish , as that place tells thee . It were much mercy for a Traytor to be reprived , to have a lease of his life for twenty yeeres , though there were no hope nor meanes of obtaining his finall pardon after that time spent , and this also , though moneth , a yeere ? what others , who have laine gasping , would have given a world for time againe , ( as I have heard one crying day and night ( call time againe ) or if not then , oh what in Hell : The third thing I am to shew , is , that all this goodnesse , patience , and forbearance , is afforded towards you as a meanes , and helpes to bring you to repentance . Acts 17. 26 , 27 , 28. God ( sayes the Apostle there ) hath allotted to men , both their times to live in , and also their places of abode and habitations , all richly furnished with blessings to uphold their lives & beings . And to what end are both these thus afforded ? That they might seek the Lord , if by groping after him ( even as men in the darke ) they might haply finde him . But men being in the darke , and destitute of guides to bring thē unto God , may yet be as far of finding him as ever . Therefore adde but the words of my text , to what the Apostle sayes there , and we see , that this goodnesse of God takes us by the hand , and leads us to repentance ; to turne from sinne unto God , and so to finde him . And thus lead are you unto God , by the help of three severall guides , which each after other sweetly leade you , and point you out to this . First , all this goodnesse beares witnesse to your hearts of a gracious hand that extends it self in all these ; therefore in that 17. of the Acts , he subjoynes , God is not far off any of us . That there is a good God bestowes all things on you , is a thought lyes at next doore of all his blessings , not far off . Yea they all ( sayes the Apostle to the same Gentiles , Acts 14. 16. ) doe beare witnesse of him , ( though they went on in their owne wayes ) yet ( sayes he there ) God left not himselfe without witnesse ; that is , an impression on their hearts that his good hand bestowed all on them , when he filled their hearts with foode and gladnesse . Secondly , His goodnesse having brought thus God to mens thoughts , then your owne consciences take you , and leade you downe into your selves , and beare witnesse , that you by walking in your owne wayes , doe nothing but provoke and offend this good God. So Rom. 2. 15. And then thirdly , there is an indelible principle common to all men to love those who love them ; which after the two former have brought you hitherto , point , you to Repentance , as the conclusion . [ Shall we goe on to sinne against this good , so good ? returne evill for good ? ] Is not this a naturall necessary consequent out of all these , to say as they , Let us therefore feare the Lord , who giveth us the early and the latter raine , as it is Ier. 5. 26 , 27 ? And though men are said not to know this , in the text , yet the meaning is , they doe not throughly and effectually consider thus much , so as thereby to be brought to Repentance , yet however there is such a witnesse of all this in all mens hearts , and thus are they led on unto Repentance , would they see their way and follow their guide . The use shall be an use of expostulation ( as here the Apostle carryes it ) with men sinfull and impenitent , for going on to sinne against all this mercy ; together with an aggravation of their sinfulnesse hereby . Men , if young , doe usually take the advantage of this their precious time , ( which out of so much long suffering is vouchsafed them ) and of all those precious opportunities , and blessings they enjoy , to improve them onely , in reaping and gathering in to themselves the pleasures of sinne ; making the time of youth their harvest of sinning , and yet thinke to escape by repenting , afterwards : and then when old , after they have already enjoyed a long and a faire Sunshine day to turne to God in , and to have sowne much seed to the Spirit , the comfort whereof they might now have reaped ; yet as they have altogether neglected so to doe all their youth , so they goe on to doe so still , whilst they see they have any day left , be it never so neare the setting ; and doe choose rather desperately to venture their estate in the world to come , upon the riches of his mercy pardoning , ( though without all care and endeavour to change their hearts or lives ) upon the experience they have had of the riches of his mercy forbearing them in this world , thinking to finde him the same in both . With all such , let me reason a little , and from the riches of Gods goodnesse , patience , &c. spent upon them , at once expostulate with them , for their impenitency , and aggravate to them their sinfulnesse , and also , if possible , prevail with them to goe on to despise it thus no longer . And if there be any principle of common ingenuity , any sparke ( I doe not say of grace , but of goodnesse of nature ) left unextinguisht , me thinkes it should affect you , and doe some good on youere I have done . And to that end , consider a little , and compare together Gods loving kindnesses towards you , and your unkind dealings towards him . To begin at the very beginning of thy being : how much riches of goodnesse were there laid and buried in thy foundation ? when the first corner stone was laid , when thou wert made a man , ( besides the cost which hath beene spent upon this building since ) and , cursed as thou art , even that very foundation was laid in bloody iniquities , in which thou wert conceived ; and the very materialls of soule and body , thou consistest of , being tempered with sinne , like the stone in the wall , and beame out of the timber , cry out every moment to God against thee , as Edom did , Rase it , rase it , even to the very ground . Consider how but the other day thou were meere nothing , and when an infinite number that never were nor shall be , were in as great a possibility of being as thou , ( for when he made this world , he could have laid it aside wholly , and created millions of otherworlds ) yet he chose thee to have a roome in this , but one world , ( for he means to make no more ) and this world could have stood without thee , and did before thou wert , and shall doe when thou art gone : yet he called thee forth out of nothing , and by his Almighty power , bade thee stand forth when there was no need of thee . I say he chose thee to have a being : for as there is an election of things that are to salvation , so out of things that were not unto being . And wretch that thou art , if thou repentest not , thou destroyest what God hath made , and hadst better have kept nothing still , and never have peept out , or else to skulk into thy first nothing againe , for thou art lost , better never to have beene borne . Secondly , Consider yet more goodnesse . Thou mightest have beene admitted into the lowest forme of creatures , have beene a worme , a flea , a flye , which we men fillip and crush to death at pleasure : but to be made a Man , created one of the States , Barons , Lords of the world the first houre , admitted into the highest order , crowned a King in the wombe , as David sayes of man , Psal . 8. 5. made a little lower than the Angels , but crowned with glory and honour ; made to have dominion over all the works of his hands . The one halfe of thee is more worth than a whole world , [ thy soule ] as Christ sayes , that went to the price of soules ; upon which God hath bestowed an eternity of being , and made it the picture of his face , his Image , when other creatures do weare but his footsteps . And thy body the other peece , and indeed but the Case , the Sheath , ( as Daniels phrase and the Chaldee hath it , Dan. 7. 15. ) of thee , what a curious workmanship is it ? wonderfully and fearfully made , as David sayes , Psalm . 139. 15. curiously wrought in the lower parts of the earth : So there he calls the womb ; because as curious workmen , when they have some choice piece in hand , perfect it in private , and then bring it forth to light for men to gaze at : So God out of a teare , a drop , he hath limmed out the Epitome of the whole world ; the Index of all the creatures . Sunne , moone , starres , are to be found in thee . And yet wretch as thou art , thou art withall the Epitome of hell , and broughtest into the world with thee , the seeds and principles of all the villanies , that have beene acted in the world , and if thou repentest not , thou hadst better have beene a toad , or serpent , the hatefullest of creatures ; and wouldst change thy condition with them one day . Thirdly , being a man , hast thou all thy members that belong unto a man ? it is because hee wrote them all in his booke , Psal . 139. 16. if he had left out an eye in his common-place booke , thou hadst wanted it ; is not that a mercy ? aske the blinde . If thou hadst wanted those windows to looke out at , thy body would have beene a dungeon , the world a prison . If a Tongue ( which is thy glory ) or an eare , thou hadst lived among men , as a beast among men . And yet when God gave thee all these , what did he but put weapons into an enemies hand ? for hast thou not used all these , as weapons of unrighteousnesse ? Insomuch as the tongue , but one member , is called a world of iniquity by the Apostle ; and if thou repentest not , thou hadst better ( as Christ sayes ) have entred into the world without an eye , an care , a tongue , than with these goe for ever into hell . Fourthly , when thou wert taken out of the wombe , ( where thou didst remaine , but whilest thou wert a framing ) what a stately palace hath he brought thee into , [ the world ] which thou findest prepared , and ready furnisht with all things for thy maintenance , as Canaan was to the Children of Israel ; a stately house thou buildest not , trees thou plantedst not , a rich Canopy spangled , spread as a Curtaine over thy head ; he sets up a Taper for thee to work by [ the Sun ] till thou art weary , Psal . 104. 23. and then it goes down without thy bidding , for it knows its going downe , ver . 19. and then he drawes a curtain over halfe the world , that men may goe to rest , thou causest darknesse , and it is night , ver . 20. An house this world is , so curiously contrived , that to every roome of it , even to every poore village , springs doe comes as pipes to finde thee water . So Psal . 104. 10 , 11. The pavement of which house thou treadest on , brings forth thy food , ver . 14. Bread for strength , wine to cheere thy heart , oyle to make thy face to shine , ver . 15. Which three are there synecdochically put for all things needfull to strength , ornament , and delight . The very chambers of that house ( as David calls them ) drop fatnesse , and water the earth , ver . 13. Hee wheeles the heavens about , and so spins out time for thee , every moment of which time brings forth some blessing or other , and no one is barren . Therefore Psal . 65. 11. the yeere is said to be crowned with goodnesse : a diadem of goodnesse encircles it round : and yet thou hast filled this world thou thus art brought into , with nothing but rebellions , as hee hath done with blessings , and hast piled up sins to heaven ; and thou hast pressed all these armies of blessings thou findest the world filled with , to fight against their Maker , under the devills banner , whom thy wickednesse sets up as the god of this world . And as the yeere is crowned with goodnesse , so thy yeeres with wickednesse , and no moment is barren ; but all thy imaginations are evill continually . Yea thou hast sinned against heaven and earth , and subjected the whole creation unto vanity , laden the earth , and filled it so with wickednesse , that it groanes , the axeltree of it is even ready to crack under thee , and the ground thou treadest on to spue thee out . Fiftly , since thou camest into the world , what a long time hath God suffered thee to live in it ? hee hath not spared thee three yeares onely , ( as he did the figtree ) but thirty , forty . And when thou first madest bold to thrust forth thy trayterous head into the world , Death ( which thy sin brought into the world with it ) might have arrested but for one treason , and though all that time of his reprivall he carryes and behaves himselfe never so obediently . But unto thee , this time hath beene more than a longer day of life , and putting off the execution ( which for the guilt of that first rebellion should have been acted on thee in the womb ) it hath beene time to repent in : And yet hath not this time of thy reprivall made thee so much the more rebellious ? and hast not thou spent all this time in making up the measure of thine iniquity full ? and hath it beene will ingnesse onely in God that thou shouldest not perish ? yea more , joyned with waiting also , when it should once be , thinking the time long , as longing and desiring that thou wouldst repent , that he might pardon thee . Thus Ierem. 13. last , God expresseth himselfe , when shall it once be ? yea and consider how many dayes of payment have been set , and how many promises made , and broken all by thee , and yet still hee walteth unto wonderment . Thou receiuedst presse money at thy Baptisme , when thou didst promise to forsake the devill and all his workes , and to begin to serve him , when thou shouldst begin to discerne betweene good and evill . But no sooner did the light of knowledge dawne in thy heart , but thou beganst to fight against him ; and thy first thoughts to this day have beene onely and continually evill . And then ( haply ) in thy younger yeares , before thou hadst tasted of the pleasures of sinne , he gave thee an inkling , by meanes of thy education , of his goodnesse towards thee , and of that happinesse to be liad in him , and thou hadst the first offer of him , ere thy tender yeares were poysoned by the world ; and he hath dealt with thee againe and againe , both by his Word and Spirit ; not waited onely , but wooed thee , and hath beene a suiter to thy heart long : and I appeale to your hearts , how many promises you have made him , of turning from all your rebellions to him , after such a Sermon , which was brought powerfully home : in such a sicknesse , and in such a strait , thy conscience knowes full well : And still God hath made tryall of thee , and given thee longer day ; and though thou hast broke with him againe and againe , yet he hath forborne thee againe and againe , and hath waited this twenty , thirty , forty , fifty , sixty years , when thou shouldest come in , and be as good as thy word , and still thou hast failed him . And yet behold and wonder , and stand confounded at the riches of his long suffering , that after so many yeares expence , and promises broken by thee , expectations failed in him , and many mockeries of him , after all this he is yet willing to accept of the remainder , if thou wouldst spend the rest of the time , left thee in the flesh , according to his will , as the Apostle speaks , 1 Pet. 4. 3. even to lose principall , use , and all , for what is past , and requires but the same composition was propounded the first day ; yea and not onely so , but with promise to become a debtor unto thee , to bestow further riches on thee than ever yet thou sawest , or art able to conceive : yea and all this , when he could have his penyworths out of thee another way , and lose not one farthing by thee , but by punishing thee in hell , recover all to the utmost . Neither , seventhly , hath it beene barely and simply an act of patience and forbearance , though joyned with this willingnesse , thou shouldst not perish ; or meerely a permissive act of suffering thee to live . But God shewes forth yet more riches of goodnesse joyned with this long suffering ; in him ye live , and move , and have your being ; and dost thou live in him onely ? nay thou livest on him also , upon his cost and charges ; I have hung upon thee ( sayes David ) from my mothers wombe . And consider what thy life is , that of so small a bottome , he should spin out so long a thred ! had hee not drawne it out of his owne power , as the spider doth her web out of her owne bowels , it had beene at an end the second minute ; to maintaine that radicall moisture , that oyle that feeds the lampe , and light of thy life , that radicale balsamum , this is as great a miracle as the maintaining the oyle in the cruze of the poore famished widow . And further yet ; hath he maintained thee onely ? Nay more , hath he not defended thee , tooke thy part , protected thee , tooke thee under his wing , as the hen doth her chickens , to shelter thee from those many dangers thy life hath been exposed unto ? Otherwise , how many wayes , ere this , hadst thou been snatcht away out of the land of the living ? Is thy case , the case of the figtree onely , which before we mentioned , that when God cryed , Cut it downe , another cryed , spare it ? but there have beene many have cryed , Cut thee downe , and God hath cryed , spare Thee : there is never a minute , but the devills would have had a blow at thy life , as he longed to have had at Iohs . That thou , a poore lump of flesh , shouldst walke through , and in the midst of such an host of fierce and cruell enemies , whose hearts are swelled with malice at thee , and God should say to them all , concerning thee , as he did to Laban concerning Iacob , Touch not this man. And yet if thou wert not liable to their malice and power , yet consider how many dangers and casualties , besides , thou hast beene kept in , and from ; as falls , drowning , killing many wayes ; how often have the arrows of death come whisking by thee , took away those next thee , ( haply of thy kindred , brother , sister , yoke-fellow , of the same house , family with thy selfe ) and yet have missed thee ? And if we look no farther than these dayes of mortality we have lived in ; two great plagues in this Kingdome , how have the most of us all here survived , and now the third is increasing and growing upon us ? To have our lives in such deare yeares of time , when to have our life for a prey is mercy enough , as Ieremy told Baruch ! that these arrows should flye round about us , over our heads , and misse us ! that Gods arrests should seize upon men , walking , talking with us , and spare us ! how often , many other wayes , hath thy neck been upon the block , and the axe held over , and yet hath fallen besides ! To goe no farther than thy own body , the humours thereof , if God should not restraine them , would overflow and drowne it , as the waters would the earth , if God should not say to them , stay your proud waves . And when in a sicknesse they have been let out , yet God hath kept a sluce , that so much should break forth , and no more , which should purge , and wash the body , and make it more healthfull , as the overflowing of Nilus doth . And when then thy body hath been brought low and weake , and like a crazy rotten ship in a storme , taking in water on all sides , so that all the Physitians in the world could not have stopt those Leakes ; yet hee hath rebuked wind and sea , hath careened , mended thee , and launched thee into the world againe , as whole , as sound , and strong as ever ; and God hath said , as Iob. 33. that Thou shouldst not dye . In a word , if thou consider but what thy life is , and the dangers it is subject to , thou wilt acknowledge it as great a wonder to preserve it , as to see a glasse , that hath beene in continuall use , gone through many hands , and hath had many knocks , and falls , to be kept for forty , fifty , sixty yeeres whole and unbroken : God hath carryed thy life in his hand , as it were a candle in a paper lanthorn in a strong windy night , and kept it from being extinct , when as wee often see in many , that a little cold comes but in at a little cranny , and blowes their candle out , as Iob speaks . And eightly , how have these yeeres and hours of thy time been filled up with goodnesse ? and with how many comforts ? For a Traytor to live , though but upon bread and water all his dayes , what favour is it ? and so hadst thou lived all this time , never so miserably , though all thy dayes thou hadst eaten thy bread in darknesse , and hadst had much sorrow with thy sicknesse , ( as Solomon speaks . ) Some there are , who , as Iob speaks , Iob 21. 15. dye in the bitternesse of their soules , and never eate with pleasure , scarce seeing a good day ; and if this had beene thy case , yet this is infinite mercy . Even whatsoever is on this side Hell , is mercy . Lam. 3. 22. say they in the worst estate the Church was ever on earth , It is thy [ mercies , ] not mercy onely , but multitude of mercies are shewne us , that we are not consumed , because his mercies are renewed every morning . If at the brink of hell , and not in , it is mercy . But hath he not all this while filled thy heart with food and gladnesse , as the Apostle speaks , Acts 14. 17 ? It were infinite to goe over the particular kinds of common comforts , which God vouchsafes men here : not halfe the riches of his goodnesse is yet told : It would require an age to make an Inventory of them . Hast a house in the world to hide thy head in , and keepe thee from the injuries of the weather ? ( which was more than Christ had ) God he is thy Landlord , ( though it may be thou payest him no rent ; ) he it is that builds the house , Psal . 127. 1. Hast a bed to lye upon ? he makes it , especially in thy sicknesse , Psal . 41. 3. Hast thou sleepe ( which is the nurse of nature , the parenthesis of all thy cares and griefes , ) he rocks thee asleep every night ; and as he gives thee a house , so hee gives thee rest , Psal . 127. 2. It is God keeps off those gnatts of distracting cares , and griefes , and thoughts , and terrors of conscience , would buzze about a man , and keepe one continually waking . And when thou sleepest , is thy sleepe pleasant to thee ? God makes it so , Ier. 31. 26. Hast thou cloathes to cover thy nakednesse ? reade old Iacobs Indentures , Gen. 28. 20. and thou shalt see by them whose finding they are at ; if Thou wilt give mer rayment , that is one of his conditions mentioned . Yea , doe thy cloathes keepe thee warme ? even this is attributed to him , Iob 37. 17. He fills thee , feeds thee , spreads thy table , serves thee , fills thy cup , as David describes his goodnesse , Psal . 23. 5. and gives thee thy meat in due season ; and hath not failed thee a meales meat , but thou hast had it at thy appointed time , as Iob speaks . And hast thou health ? which is the salt to all these blessings , ( without which thou wouldst say , thou hadst no pleasure in them ) He is the God of thy health , and keeps off diseases . Exod. 15. 26. I will put none of those diseases on thee ; I am the Lord who healeth thee ; that is , preserve thee from them which else would seize on thee . And these mercies hee vouchsafeth unto you that are the poorest , and loades you with these and the like benefits every day . But hast thou Riches added to these , and abundance ? The blessing of God maketh rich , Prov. 10. 22. Though thou hadst them by birth , yet hee made those friends , and parents of thine , but feoffees in trust for thee : they were no more , it was God who bequeathed them , Eccl. 2. last . Or whether thou hast got them since by thine owne industry , it is hee gives thee power to get wealth , Deut. 8. 18. Prov. 12. 24. and out of a small estate maketh men great , Iob 8. 7. It is hee by his providence hath stopt the secret issues and draynes of expence , at which other mens estates runne out ; hath stopt that hole in the bottome of the bag , as the Prophet speaks . And with these riches hath he given thee a heart to use them . This , as it is a farther mercy , Eccles . 5. 19. and Chap. 6. 2. so also from him , as it is noted there . Or hast thou credit ( which is better than riches ? so sayes Solomon , Prov. 22. 1. ) it is God who gives it , not thy wisedome , parts , or worth : Eccles . 9. 11. favour is not alwaies to men of skill : that is , not acceptation of what they doe , without a farther blessing from God. Therefore besides the gift of wisdome , he gave a further promise of honour also unto Solomon , 2 Chron. 1. 11. It is God who fashions mens opinions . The Apostle prayes to God his service might be accepted of the Saints , though no service was like to be more acceptable , for it was the gathering and bringing in of almes and reliefe to them . It is he rules mens tongues , bids men blesse , as well as he bade Shimei curse : and he hath kept thee from such grosse sinnes , which , as flyes , would have putrifyed the oyntment of thy good name , who also conceales those thou hast committed , and hides thee from the strife of tongues , Iob 5. 21. Hast thou friends , or doe any love thee ? ( wherein much of the comfort of our lives consists , and therefore David sayes of Ionathan , 2 Sam. 1. 26. Thou wert pleasant to me ) it is God who gives favour in mens eyes : So hee did Ioseph , Gen. 39. 21. If any man or creature doth thee a kindnesse , he toucheth their hearts , ( as it is said of the men who clave to Saul ) and visits for thee ; He made the Aegyptians beyond all reason the Israelites friends , gave them favour in their eyes , as the text tells us . And hence , Gen. 33. 10. Iacob sayes , He saw the face of God , in reconciled Esaus face ; for Gods favour appeared in his looke . He put you into your callings , ranks , and stations , gives you all your skill , successe in them ; The meanest of trades , to sow , and plough , and thresh , they are from the Lord , who is wonderfull in working , ( Esay 28. from the 23. to the end ) even as well as the skill of the most curious Ingraver , Limbner , or Embroyderer ( as of Bezaleel ) the Scripture sayes , God was his Master , taught him . Hast thou enlarged parts and gifts for higher imployments ? it is not thy birth , or age hath acquired them unto thee : Iob 32. 8 , 9. Great men are not alwaies wise , therefore it goes not by birth ; nor have the aged alwaies understanding , it goes not onely by experience ; but it is the inspiration of the Almighty . And hast a calling answerable to thy parts , to be a Scholler , and have thy minde enriched and ennobled with the best and choisest jewell the world hath , wisdome and knowledge ; whereby the minde is elevated as much above other mens , as they are above beasts ? God hath beene thy great Tutor , The mind of man is Gods Candle , and hee maketh wiser than a mans teachers , as he did Moses in Egyptian learning , Daniel , David . To conclude , hast thou comfort in all these ? in riches , learning , credit , wife , children , meat , drink , &c. Hee puts in all the sugar , delight and pleasure that especially depends on him ; even to fashion the heart to all these . As ayre lights not without the Sunne , nor wood heats not without fire ; so neither doth thy condition comfort thee without God. And therefore Acts 14. 17. it is said , He filled their hearts , as with food , so , with gladnesse . And besides all these , consider the many peculiar passages and turnings of his providence towards thee for thy good ; the working of things together , ever and anon to doe thee a good turne ; the packing and plotting all for thee , better than thou couldst have plotted for thy selfe ; as thy reliefe in many streights , successe in many businesses ; He workes all our works in us and for us , as Esay speaks , Esay 26. hath he not taken such speciall care and providence of thee , as if hee had regarded no man else in the world ? And now when thou hast considered all , bethinke thy selfe withall a little of thy dealings towards him : what have beene the effects and fruits of all this goodnesse ? hold up thy head man , looke God in the face . It is well yet , that shame begins to cover thee . How hath that his patience and long suffering , vouchsafing thee space to repent , wrought with thee ? how nigh to repentance hath it brought thee ? Such is the perversenesse of mans nature , as Solomon tells us , Eccles . 8. 11. that because sentence against an evill worke is not presently executed , therefore the hearts of the sonnes of men are fully set to doe evill : Because God defers punishing , they defer repenting ; thou thinkest to spend the most precious of thy time and strength in sinning , and give God the dreggs , the bottome , the last sands , thy dotage , which thy very selfe and friends are weary of , and all these blessings and comforts which God hath vouchsafed thee , how hast thou used them against him ? This oyle which should have beene fuell to thy thankfulnesse , hath encreased the fire of thy lusts , and thy lusts have consumed them all , Iames 4. The riches hee hath given , thou hast made Idols of , and sacrificed thy dearest , morning , daily thoughts and affections unto , as God complaines , Ezek. 16. from the 15. and so on : [ His meat ] ( as at the 29. ver . he calls it ) thou sacrificedst to thy belly , which thou hast made thy God ; thy strength to women ; the wealth hee hath given you , you have made use of , but to live at a high rate of sinning , and to procure the sweetest bits , the daintiest and most costly sinnes ; The edge of that sword of power God hath put into thy hand , thou hast turned against him and his , haply both his Children and Ministers ; so that God , by giving thee all these , hath but made thee more able to offend him , and hath strengthned an enemy , and by sparing thee thus long , hath but made thee more bold to doe it ; all his mercyes have but fortifyed thy heart against him ; Doe ye requite the Lord thus , ye foolish people and unkind ? as Moses expostulates the case , Deut. 32. 6. as Christ said to the Jewes , For which of all my good workes doe yee stone me ? So say I to you , for which of all his mercies is it , ye sinne against him ? what , to fight against him with his owne weapons ? to betray all he gives you into the devills , his enemies hands ? What iniquity did you ever finde in him , thus to deale ? God will one day thus expostulate his cause with you , and heape coales of fire upon all your heads , ( if that you turne not ) because you have rendred him evill for good : and all these mercies thus abused , will be as so many coales to make hell fire the hotter . And to reason this point yet further with you out of the Text , and what arguments it will afford to work upon you . Consider , first , what it is thou doest ; whilest thus thou goest on , thou art a Despiser of the Riches of his goodnesse : that which is opposite to goodnesse , must needs be transcendently evill . What , art thou evill , because God is good ? and so much the more evill , by how much the more he is good , surely there must needs be an unexhausted treasure of wickednesse in thee , which will also cause in the end a treasure of wrath in him ; what and sinne against mercy , patience , long suffering , added to goodnesse ? of all attributes , as the richest to the most glorious ; for it is that he glories in : in the abusing of which , therefore he thinkes himselfe most debased : of all attributes the tenderest : what , kick against his bowels ? so are his mercies called : canst hit him no where else but there ? to despise a mans wisdome , power , learning , is not so much as to despise his love ; what canst thou imagine will become of thee , when thou commest to dye ? what is it thou wilt then come to plead and cry for ? O mercy , mercy ; why wretch that thou art , it is mercy thou hast sinned against . Riches of mercy and patience abused ; turnes into fury . I may allude to that speech , 1 Sam. 2. 25. If a man sinne against his brother , the Iudge shall judge him ; but if against God , who shall plead for him ? So hadst thou sinned against any other attribute , Mercy might have pleaded for thee ; but if against Mercy it selfe , who shall ? Well , if thou goest on thus to doe so still , thou hast a hard heart ; it argues the greatest hardnesse of all other ; that is the second . You use not ( however it comes to passe ) to deale thus with the worst of men , sinner like to your selves ; but to them that love you , you tender love againe , Luke 6. 33. and will you deale so with God ? Is it a small thing to weary men , but you must weary God also ? sayes Esay , 7. 13. Hee thought it infinitely lesse to abuse men than God ; but you carry your selves as men , to men , but as devills towards God ; herein ye have not the hearts of men in you ; not principles of common humanity , whereby ye differ from beasts ; The cords of love are called the cords of a man , Hos . 11. 6. the spirit of man breakes , melts under kindnesse ; beasts indeed yee use to prick with goades , but the cords of a man are the cords of love ; no principle being more deepely engraven in mens hearts , than this , to doe good to those who doe good to you , Mat. 5. 46. Nay , would ye had herein yet the hearts of beasts ; The Oxe knowes his owner , the Asse his masters cribb , but my people have rebelled against mee . A sinne so much against nature , that he calls upon those creatures , who have no more than meere nature in them , viz. the heavens to stand astonisht at it . But as nature elevated by grace , riseth higher than it self ; so being poysoned with sinne , it is cast below it selfe , sins against it self , and the principles which are begotten in and with it selfe ; if it were not so , how were it possible thou shouldst hate him , who never did thee hurt ? and goe on to wound him , who weepeth overthee ? and despise that in him most , which seekes to save thee ? and load him with sins ? Amos 2. 13. who loades thee daily with his mercies , Psal . 68. 19. There is a third consideration the text suggests , to shew the fearfulnesse of thy sin in this respect ; and that is , that thou goest on every minute sinning and in impenitency , by despising his goodnesse , to treasure up wrath against the day of wrath ; to sin against mercy , of all other encreaseth wrath ; thou must pay treasures , for treasures spent . As thou lavishly spendest riches of mercy , so God will recover riches of glory out of thee : God will not lose by thee , but will reckon with thee in wrath for every offer of patience spent ; for every sand of long suffering that runs out , hee drops in a drop of wrath into his Vialls , and it will prove a treasure , such a treasure as shall bring in an eternall revenue of glory unto God , of all his glory lost , and riches spent , with advantage ; such a treasure , as will aske an eternity of time to be spent upon thee , and yet be never emptied or made lesse ; and the longer thou goest on , the greater heap it will swell unto . And dost thou know and consider how fast this treasure fills , and how much the longer thou goest on to adde to it , still the more thou addest , still the last yeere more than all the yeeres before ? every minutes impenitency adding to this heape and summe , as new figures added in a summe use to doe ; the first is but one , the second makes it ten , the third an hundred , the fourth a thousand , and what a summe will this grow to ? Ay but thou wilt say , Tush , I am in prosperity , in health , wealth , and ease , and to day shall be as to morrow , and much more abundant . Esay 56. 12. Well , but fourthly , consider out of the text , that there will come a day at last , the morrow whereof will be a day of wrath : It is treasuring up now , but is not brought forth till the day of wrath , till which day thou mayest goe on and prosper , as Iob giving us the reason why wicked men prosper here , sayes , Chap. 21. They are reserved to the day of wraths , in the plurall , because treasures are laid up against then ; thou art yet spared , because thy sins are not yet full , and that Treasure is not full , as the sins of the Amorites were not ; and all this thy present prosperity fits thee but for hell . So Rom. 9. 22. they are said to be vessells fitted for destruction , by long suffering . And so Nahum tells us , they are but as stubble laid out in the Sunne a drying , till it be fully dry , Nahum 1. 10. that it may burne the better ; and like grapes that are let to hang in the Sunshine till they be ripe , Revel . 15. 16. and so thou for the winepresse of Gods wrath . But thy senselesse heart may hap to say , I see no such thing , and these are but threats , I thinke so ; therefore it is said in the Text , that it is a Treasure ; which , as Treasures use to be , is hid till that day comes , & then revealed , as the words have it . For though thou seest not this day a comming , yet God who sits in heaven , sees thy day a comming , as David sayes , Psal . 37. 13. who is therefore said to see it , because himselfe sees it not ; and it is a comming faster than thou art aware of it , 2 Pet. 2. 3. Damnation slumbereth not , though thou dreamest not of it ; lingreth not : as an hue and cry , it is sent out , and is on its course , and will in the end overtake thee , and that when thou least thinkest of it , as a theefe in the night , when thou art asleepe , yet dreamest not of it , 2 Thes . 5. when thou art least prepared for it , as in the old world , when they were eating and drinking : as God watcheth when his child is at the best and ripest , and then takes him ; so he will watch thee to take thee for thy neglect , at thy worst , and give thee haply no time to prepare ; they goe downe to hell in a moment , Psal . 73 9. FINIS . IMPRIMATUR ; THO : WEEKES . R. P. Ep o : Lond. Cap. Domest . Notes, typically marginal, from the original text Notes for div A01894-e1150 Gen. 2. Heb. 1. 2. Rom. 1. 2 Sam. 14. 14. Isa . 40. Rom. 6. 1 Pet. 5. 〈◊〉 〈◊〉 Notes for div A01894-e5810 Doct. To sin against knowledge is the highest aggravation of sinning . Demonstratiōs of the point , by comparing it vvith other kinds of sinning . How much sinnes against knowledge doe transcend sins of ignorance . In sins of ignorance there may be a supposition , if he had known it , he would not have done it : but not so in these . The vast difference between them , appears in the repentance God accepts for each . A generall repentance for the one , not so for the other . Some kinds of sinning against knowledge exclude frō mercy , which done ignorantly leave a capacity of it . Sinning against knowledge is the highest to sinning against the holy Ghost . Secondly , Reasons , which are 6. 1. Because knowledge is the greatest 〈◊〉 . 2. Reason . Knowledge is the immediate guide of men in all their wayes : A man sins against his Guide . That knowledge is so , proved , in that an erroneous conscience bindeth . Knowledg layeth a further obligation as obedience . Lawes come in force when promulged . There is the more contempt cast upon the Law. In sins again●… knowledge , 〈◊〉 will of the sinner closeth more with sin as sin . In sinning against knowledge a man condemns himselfe . ● . Things handled concerning sins against knowledge . 1. What it is 〈◊〉 sinne gainst knowledge , explained . 1. Distinction To sinne with knowledge and against knowledge doe differ . A regenerate man guilty of more sinnes known , than another . Yet not of more sinnes against knowledge . 2. Distinction . Men sin against knowledge , either objectively , or circumstantially onely . What it is to sin directly against knowledge . What to sinne against knowledg circumstantially onely . This distinction explained out of this Chapter . Sins directly against knowledg reduced to two Heads . 1. In regard of ourselves five wayes . When we abuse knowledge to help us to sin , 3. wayes . 1. To plot and contrive sinne . 2. To colour sins committed by lyes . 3. To colour sins by pretence of religion , and use their knowledg of religion to plead for , and instifie their sin● . When men neglect to get knowledge that might preserve them from sinning , &c. When men refuse knowledge that they may sin more freely . Is to hate the light , and to endevour to extinguish it . When men hold opinions against their consciences . 2. Men sin directly against knowledge it selfe in respect of others , By concealing knowledge . Men endevour to suppresse knowledge in others . When men go about to make others sinne against their consciences . Iohn 9. 2. Generall Branch : Sins committed collaterally or circumstantially against knowledge . It is done , 1. Either in particular acts of sinning , or 2. In continuing in an estate of sinning against knowledge . Particular instances being infinite . A distinction is given concening them . 1. Some sinne more transient 2. Some more permanent and continued , until recalld , though but once committed . Which are of 〈◊〉 other most ●angerous to ●ommit , when against knowledge . 2. Going on in a sinfull estate against knowledge . Three sorts of men thus sin : Such as for worldly end forbear to professe Christ a●… his waies , whi●●… they know to be such . Psal . 125. ult . Those that defer repentance . Apostate professors goe on in an estate of sinning against knowledge . Application . 2. Head : Rules whereby to estimate sinnes against knowledge . Of two sorts Before sinning or in sinning 1 Before sinning , 3. rules . 1. The more a man consider the issues and consequents o● a sinne . Rule , The more consultations and de●●tes before . 3. Rule , The more testimonies and warnings against sinne . 2. Rules to measure the sinfulnesse of such acts in sinning , 3. The lesse passion or temptation to a sin against knowledge . The more inward regreet , and sorrow , and reluctancy , the stronger is the knowledge , and so more against it . The more hardnesse of heart in committing a sinne knowne to be a sin , the greater the sin , as it is a sin against knowledge . 3. Head. Aggravations drawne from the kind● of that knowledge we sinne against , which are five . The more ●…ong the knowledge , the ●●eater the sin . To sin against the inbred light of nature . Hab. 1. 14. To sin against the light of education . The more reall and experimentall light men sin against . The more shining the light is in the conscience joyned with a taste , the greater the sin . To sin against professed knowledge . How great an engagement & motive it is to men of knowledge to turne to God , and to take heed of sinning . Such an one cannot sin so cheap as others : their sins are more costly and chargeable , and will have lesse pleasure in sinning . Such are given up to greater hardnesse of heart . Such God gives up to the worst and grossest of sins . At death , knowledg sinned against , gives up to more horror and despaire . Hell it ineaseth torent . Notes for div A01894-e15950 Ephes . 2. 7. Psal . 104. 24. Luke 6. 33. Rom. 11. 35. Psal . 24. 1. Psal . 50. 11 , 12. 1 Chron. 29. Psal . 104. 29. Luke 6. 34. Psal . 16. 2. Luke 6. 35. Psal . 7. 11. Revel . 2. 21. Mat. 18. 29. Luke 13. 17. Heb. 1. Iohn 1. 10. 1 Tim. 1. 16. 2 Pet. 3. 1. Acts 1. 25. 2 Pet. 3. 9. Gen. 6. Acts 17. 26 , 27 , 28. Acts 14. 16. Luke 6. Ier. 5. 26 , 27. Hab. 2. 10 , 11. Psal . 137. 7. Psal . 8. 5. Psal . 139. 15. Eccl. 12. 2. Rom. 6. Psal . 104. 23. Psal . 104. 10 , 11. Psal . 65. 11. 1 Pet. 4. 3. Iob 33. Eccles . 5. 17. Iob 21. 25. Lamen . 3. 22. Acts 14. 17. Psal . 41. 3. Psal . 127. 2. Ier. 31. 26. Gen. 28. 20. Iob 37. 17. Exod. 15. 26. Psal . 68. 19. Deut. 8. 18. Prov. 22. 1. Iob 5. 21. 2 Sam. 1. 26. Gen. 33. 10. Iob 32. 8 , 9. Acts 14. 17. Eccles . 8. 11. Deut. 32. 6. 1 Sam. 2. 25. Esay 7. 13. Hos . 11. 6. Mat. 5. 46. Esay 1. Amos 2. 13. Psal . 68. 19. 2 Pet. 2. 3. 2 Thes . 5.