Aggravation of sinne and sinning against knowledge. Mercie. Delivered in severall sermons upon divers occasions. By Tho: Goodvvin B.D. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A01894 of text S103262 in the English Short Title Catalog (STC 12033). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 237 KB of XML-encoded text transcribed from 75 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A01894 STC 12033 ESTC S103262 99839019 99839019 3413 2240887311

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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. Dawlman's name in the imprint on the general title page. Reproduction of the original in the British Library. Closely trimmed with some loss of running title. eng Sermons, English -- 17th century. Sin, Mortal -- Early works to 1800. Knowledge, Theory of (Religion) -- Early works to 1800. eebo Aggravation of sinne: and sinning against knowledge. Mercie. Delivered in severall sermons upon divers occasions. By Tho: Goodvvin B.D. Goodwin, Thomas, 1637 150 43353 90 0 0 0 0 1 89.96 D The rate of 89.96 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 Assigned for keying and markup 2007-11 Keyed and coded from ProQuest page images 2008-02 Sampled and proofread 2008-02 Text and markup reviewed and edited 2008-09 Batch review (QC) and XML conversion

AGGRAVATION OF SINNE : AND SINNING Against KNOWLEDGE . MERCIE .

Delivered in severall Sermons upon divers occasions .

BY THO: GOODWIN 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. Epo: 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 , Gen. 2. Rom. 8. 23. and a curse : and had not Christ undertooke the shattered condition of the world to uphold it , Heb. 1. 2. 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 , Rom. 1. 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 , 2 Sam. 14. 14. 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 , Isa. 40. 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 , Rom. 6. 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 them 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 , 1 Pet. 5. 〈◊〉 〈◊〉 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 , Doct. That to sinne against knowledge , To sin against knowledge is the highest aggravation of sinning . either in omitting good duties which we know we ought to performe , or committing of sinnes we know wee ought not to doe , is the highest aggravation of sinfulnesse .

I put both in both sinnes of omission and commission : for so the particular sinnes the Gentiles are taxed for here , are of both sorts ; as not glorifying , or worshipping God , as well as turning his glory into a lye , &c. to omit prayer , when your consciences tell you , you ought to doe it : to omit holy discourse , examining the heart , when you know you ought to doe them , are as well sinnes against knowledge , as to tell a lie against your knowledge , or as to steale and forsweare , or 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 ; Demonstrations of the point , by comparing it with other kinds of sinning . 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 , How much sinnes against knowledge doe transcend sins of ignorance . no shelter to award the stripes , or plea to abate of them .

And that you may see the ground of this vast difference betweene sinnes of ignorance , and against knowledge , In sins of ignorance there may be a supposition , if he had known it , he would not have done it : but not so in these . consider first , that if a man sin ( 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 , The vast difference between them , appears in the repentance God accepts for each . A generall repentance for the one , not so for the other . and of ignorance , will appeare by the different respect and regard that God hath to them , in the repentance he requires and accepts for them ; and that both in the acts of repentance , and also in the state of grace and repentance , upon which God accepts a man , or for want of which he rejecteth him .

First , when a man comes to performe the acts of repentance , and to humble himselfe for sinne , and to turne from it , God exacteth not , that sins of ignorance should particularly be repented of . But if they be repented of but in the general , & in the lumpe , be they never so great , God accepts it . This is intimated Psal. 19. 12. Who can understand his errour ? cleanse me from my secret sinnes : that was confession enough . But sinnes of knowledge must be particularly repented of , and confessed , and that againe and againe , as David was forced to doe for his murder and adultery , or a man shall never have pardon . Yea farther , greater difference will appeare , in regard of the state of grace and repentance : for a man may lye in a sinne he doth not know to be a sinne , and yet be in the state of Grace , as the Patriarchs in Poligamie , and in divorcing their wives : but to lye in a sinne of knowledge , is not compatible with grace : but unlesse a man maintaineth a constant fight against it , hateth it , confesseth it , forsaketh it , hee cannot have mercy . This cannot stand with uprightnesse 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 , Some kinds of sinning against knowledge exclude from mercy , which done ignorantly leave a capacity of it . that some kind of sins committed out of and against knowledge , utterly exclude from mercy for time to come ; which done out of ignorance , remained capable of , and might have obtained it ; as persecuting the Saints , blaspheming Christ , &c. Pauls will was as much in those acts themselves , and as hearty as those that sin against the Holy Ghost : for he was made against the Church , and in these sins , as himselfe sayes , not sinning willingly herein 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 , Sinning against knowledge is the highest to sinning against the holy Ghost . 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 , Secondly , Reasons , which are 6. 1. Because knowledge is the greatest 〈◊〉 . the Reasons are

First , because knowledge of God and his wayes , is the greatest 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 , 2. Reason . Knowledge is the immediate guide of men in all their wayes : A man sins against his Guide . God hath appointed knowledge as the immediate guide of men in all their wayes , to bring them to salvation and repentance , for to that it leads them . It is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , That knowledge is so , proved , in that an erroneous conscience bindeth . will further appeare by this : That even erroneous knowledge doth put an obligation , a bond , and a tye upon a man : which can be in no other respect , but because knowledge is appointed to be a mans guide . Thus if a man thinkes a thing ( which is in it selfe common and indifferent ) to be a sinne , and forbidden , ( as Rom. 14. 4. ) although the Law forbids it not , yet to him it is uncleane , though in Christ it is not uncleane , that is , by the Law of Christ . For , this his knowledge and judgement of the thing hath to him the force of a Law : for it propounds it to him as a Law , and as from God ; which reason of his , God hath appointed as his immediate guide : and the will is to follow nothing that is evill , which is represented to it , as evill ; this is the Law of meere nature in all conditions ; therefore if a man should doe an action which is in it self good , if he thought it to be evill , he should sinne , and so è contra , for he goes against the dictate of nature . So that erroneous knowledge , though against the Law , is a law to me , though not per se , yet per accidens . Now therefore if to go against a false light of conscience be yet a sinne , though it proves that the commandement allowes the thing was done , and was for it , then to go against the true light of the Law , how sinfull is it ?

Againe , thirdly , the knowledge of the law binds the person so much the more to obedience , Knowledg layeth a further obligation as obedience . by how much the more he knowes it : so as though it would be a sinne , when he knowes not the Law to transgresse it , yet when he knowes it , it is a greater 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 , Lawes come in force when promulged . because Lawes then come to be in force , when they are promulged , and made known : so as the more they are promulged and knowne , the more is the force of their binding , and so the greater guilt . Therefore Deut. 11. 12. 3. 8. God straitens the cords more , the binding force of the law more upon those Jewes consciences , to whom he at the first personally with majesty had promulgated it , than upon their children , though upon theirs also . Now if all Gods Lawes , being made knowne to Adam , binde us , and are in force , and this when we know them not ; then if we do know them , or might know them , they binde much more : and still the more clearely wee know them , the obligation increaseth , and the guilt insuing with it : and the rather , because now when wee come to know them , they are anew promulged , in a way of a peculiar 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 , 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 , In sins again●… knowledge , 〈◊〉 will of the sinner closeth more with sin as sin . as sinne . Now voluntarium est regula & mensur a actionum moralium : willingnesse in sinning , is the standard and measure of sinnes . The lesse will , the lesse sinne : so much is cut off , the lesse the will closeth with it ; at least wise so much is added , by how much the will is more in it : and therefore the highest degree of sinning is exprest to us by sinning willingly , and this after knowledge , Heb. 10. Now 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 ; 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 , ● . Things handled concerning sins against knowledge . First , I will explaine , what it is to sin against knowledge .

Secondly , I will give the aggravations of it .

Thirdly , I will give rules to measure sinnes of knowledge by , and the greatnesse of them in any act .

Lastly , the use of all .

For the first , what it is to sinne against knowledge . First , to explaine it , I premise these distinctions .

The first distinction . 1. What it is 〈◊〉 sinne gainst knowledge , explained . That it is one thing to sinne with knowledge , another thing against knowledge .

There are many sinnes doe passe from a man with his knowledge , 1. Distinction To sinne with knowledge and against knowledge doe differ . which yet are not against knowledge . This is to be observed for the removall of a scruple which may arise in some that are godly , who else may be wounded with this doctrine through a mistake .

A regenerate man is , and must needs be supposed guilty of more knowne sinnes , than an unregenerate man : and yet he commits fewer against knowledge , than he .

First , A regenerate man guilty of more sinnes known , than another . I say , hee is guilty of more knowne sinnes : For he takes notice of every sinfull disposition that is stirring in him , every by-end , every contrariety unto holinesse , deadnesse to duty , reluctancie to spirituall duties : and when regenerated , beginneth to see and know more evill by himselfe , than ever he did before : he fees as the Apostle sayes of himselfe , Rom. 7. 10. all concupiscence : and the holier a man is , the more he discernes and knowes his sins : So sayes the Apostle , Rom. 7. 18. I know that in me dwels no good thing . And ver. 21. I finde when I would doe good , evill is present with me . And 23. I see another law . All these , he sayes , he perceived and found daily in himselfe : and the more holy that he grew , the more he saw them . For the purer and clearer the light of Gods Spirit shines in a man , the more sinnes he knowes : he will see lusts steaming up , flying in his heart , like moates in the sun , or sparkes out of a furnace , which else he had 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 , Yet not of more sinnes against knowledge . I adde , that neverthelesse he sinnes lesse against knowledge : For then wee are properly said to sinne against knowledge , when wee doe take the fulfilling of a lust , or the performance of an outward action , a dutie , or the like , into deliberation and consideration , and consider motives against the sinne , or to the dutie , and yet commit that sinne , yeeld to it , and nourish that lust , and omit that dutie : Here now we sinne not 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 , 2. Distinction . Men sin against knowledge , either objectively , or circumstantially onely . 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 , What it is to sin directly against knowledge . the terminus , the butt and mark shot at ; this is to sin directly against knowledge it selfe .

The second way , collaterally , is , when knowledge is but a circumstance in our sinnes : so as the pleasure of some sinne ( we know to be a sin ) is the thing aimed at ; What to sinne against knowledg circumstantially onely . & 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 . This distinction explained out of this Chapter .

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 : Sins directly against knowledg reduced to two Heads . I will reduce the chiefe heads of them into two branches : First , in regard of our selves . Secondly , in regard of others .

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

First , when we abuse knowledge to helpe us to sinne : When we abuse knowledge to help us to sin , 3. wayes . as first , to plot and contrive a sin , as Iudas plotted to betray his Master , if hee could conveniently ; so the text sayes , Mark 14. 11. hee would doe it wisely : 1. To plot and contrive sinne . and thus those that came to intrap Christ with most cunning questions , did sinne , and those who plot against the just , 2. To colour sins committed by lyes . as Psal. 37. 12.

So secondly , when men use their wisedoms to tell a cunning lye , 3. To colour sins by pretence of religion , and use their knowledg of religion to plead for , and instifie their sin● . to cover a sin ; as Plato sayes , men of knowledge , sunt ad mendacia potentiores & sapientiores : whereas fooles , though they would lye , yet often tell truth ere they are aware .

But also thirdly , when they abuse morall knowledge , which yet , as Aristotle sayes , is least apt 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 , When men neglect to get knowledge that might preserve them from sinning , &c. 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 from 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 , When men refuse knowledge that they may sin more freely . that they may sinne the more freely ; and doe stop the eare , lest they should be charmed : As when men are loath , and afraid , and dare not reade such a booke as discovers , or might discover that truth to them , the submission to which would prejudice them , and this to the end that they may plead ignorance of their sinne . Thus also those that assent not to truth when it comes in strongly upon them , but seek to evade it . But 1 Cor. 14. 38. when the Apostle had cleerely discovered the truth in those things controverted , so as who ever was spirituall , or not fully blind , might see , and would acknowledge the truth : then he shuts up his discourse about them , ver. 27. If any be ignorant , let him be ignorant : for it is wilfull , it is affected ; hee speakes it , as elsewhere , Revel. last , it is said , He that is unjust , let him be unjust still : that is , hee that will be unjust , and refuseth to turne , let him goe on . This is a great sinne , for God , you see , gives such a man over : one that is but neglectfull , or dull of capacity , God will take paines with him , to teach him , and beare with him , as Christ did with his Disciples : but if he be wilfully ignorant , he lets him die in his ignorance , and yet will reckon with him , as if all his sinnes had beene committed against knowledge , because hee refused to know .

The fourth is to hate the light , and to endevour to extinguish it . Is to hate the light , and to endevour to extinguish it . This is yet much worse , when men hate the Word , and the Ministers of it , the examples of Gods people , and the light they carry 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 . When men hold opinions against their consciences . So many are said to doe , in 1 Tim. 4. 2. he foretels they should speake lyes in Hypocrisie , and invent lyes that should have a pretence of holinesse ; which they know to be a lye , or else they should not be said to speake lyes in hypocrisie ; but they doe it to maintaine their honour and greatnesse , which must downe , if their doctrine prove false : and though many are given up to beleeve their lyes , 2 Thes. 2. 11. as a punishment of their not loving the truth ; yet others of them shall know they are lies , and yet vent them for truths . Thus when men fashion their opinion to the times and wayes of preferment , and their dependances on Great ones , or to maintaine and uphold a faction , or out of pride , having broached an error , maintaine it , though the pulling out that one tile doth untile all the house . These are the two causes given of perverting the truth , 1 Tim. 6. 4 , 5. namely , pride and covetousnesse , and supposing gaine godlinesse , and so fashioning their religion accordingly : when men are Knights of the post , that will write or speak any thing , whereby they may get gaine and preferment .

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

First , by concealing it : the Apostle indeed sayes in a certaine case , Hast thou knowledge ? keepe it to thy selfe . By concealing knowledge . He speakes it of opinions , or practices about things indifferent , which might scandalize the weake ; but if thou hast knowledge , which may edifie thy brother , thou oughtest to communicate it . Socrates , knowing there was but one God , said , in his Apologie for his life , that if they would give him life , upon condition to keep that truth to himselfe , and not to teach it to others , hee would not accept life upon such a condition : and I remember he expresseth his resolution in words very nigh the same words the Apostles used , Acts 4. 20. whether it be better to obey God than men , judge you : and , we cannot but teach the things wee have heard and seene , sayes Christ : for knowledge is a thing will boyle within a man forvent , and cannot be imprisoned : It is light , and the end why light was made , was to be set up to give light . And Christ argues from an apparent absurdity to put a light under a bushell , which may give light to all the house ; Hast thou knowledge of God and of his wayes , thou canst not but speake ( if withall thou hast but a good heart ) to all in the familie , to thy wife in thy bosome , &c. God took it for granted , that Abraham would teach his children what he should know from him : The same disposition is in all the children of Abraham . Men endevour to suppresse knowledge in others .

Secondly , when men endeavour to suppresse knowledge . As the Pharisees , they kept the keyes of 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 . When men go about to make others sinne against their consciences . Iohn 9. The Pharises , when the blind man would not say as they said , they cast him out ; they would have had him say that Christ was a sinner , when through the small light he had , hee judged it evident enough , that a sinner should not doe such a miracle , as was never done since the world began . And so Iezabel made the Judges , and witnesses sinne against conscience in accusing Naboth : and so some of the Gentiles , that would hold correspondencie with the Jewes , would have constrained the Galathians to be circumcised , Gal. 6. 12. Those that knew that circumcision was to be abolisht , yet they would perswade them to it by a clubb argument , drawn from avoiding persecution , not from evidence of the Truth , or by reasons that might convince them , and their consciences : therfore he sayes , they constrained them . 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 , 2. Generall Branch : Sins committed collaterally or circumstantially against knowledge . you may hap to break the wards if you doe .

Now for sinnes committed collaterally , or per modum circumstantia ( that I may so expresse it ) against knowledge , they are done either when particular acts of sinne are committed , It is done , 1. Either in particular acts of sinning , or 2. In continuing in an estate of sinning against knowledge . and duties omitted , against light and knowledge ; and so the Saints may and doe often sinne against knowledge . Or ,

Secondly , in regard of a knowne estate of sinne , and impenitencie persisted in ; when men continue , and goe on in such a state against conviction of conscience , that such is their estates .

For the first , Particular instances being infinite . because particular acts of sin committed against knowledge are infinite , and there will be no end of instancing in particulars , A distinction is given concening them . therefore I will not insist : 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 : 1. Some sinne more transient as a vaine oath , breach of the Sabbath , &c. which acts cannot be repealed , though they may be repented of . But others there are , which though the act may be but once outwardly and professedly done , 2. Some more permanent and continued , until recalld , though but once committed . yet have an habituall and continued permanency , life , & subsistence given it , such as that untill a man doth recall them , hee may be said continually to renew those acts , and every day to be guilty of them , and to maintaine it , and so habitually to commit 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 , Which are of 〈◊〉 other most ●angerous to ●ommit , when against knowledge . and so is daily anew guilty of it . So if a man should marry one , whom it is unlawfull for him to marry , ( as Herod did ) though that sinfull act of espousals , whereby they entred into it , was soon dispatcht ; yet , till a divorce , he lives in a continuall sin . And such acts ( of this latter sort I meane ) against knowledge are most dangerous to commit ; because to continue thus in them , though but once committed , hazards a mans estate ; and therefore men find , when they come to repent , the greatest snare , and trouble , and difficulty in such kind of sins ; to extricate themselves out of them by a meet and true repentance .

But as concerning the first branch of this distinction , namely , of particular acts committed against knowledge ; besides this last distinction briefly touched ; I will anon give you severall aggravations and rules whereby to measure the sinfulnesse that is in such acts so committed : but in the meane time the second branch of this former distinction must be insisted upon , and therefore I will bring in these aggravations and rules which concerne particular acts , as distinct heads , after I have briefly spoken to this other , which is , That

Secondly , 2. Going on in a sinfull estate against knowledge . those sinne against knowledge , who goe on in an estate of sin and impenitencie , which they know to be damnable : As Pharaoh , Exod. 9. 27. who confest that the and his people were wicked , and yet hardned himselfe in sinne most dangerously : and yet three sorts of men may apparently be convinced thus to sin . Three sorts of men thus sin :

First , those that keep out , and with-draw themselves from professing Christ and his wayes , Such as for worldly end forbear to professe Christ a●… his waies , whi●●… they know to be such . 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 , Psal. 125. ult. 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 , Those that defer repentance . these go on in a bad estate , and must needs know they doe so ; for in that they promise to repent hereafter , and take up purposes to doe it , when they have gone on a little while longer , to adde drunkennesse to thirst , they doe thereby professe that there is a work of grace , which they must attaine to , ere they can be in the state of grace : for they would not promise so much hereafter , but that they know not how , without such a work , they should be saved . Whilest therefore such shall rest without present endevouring after it , so long they are judged in themselves to be in a bad estate at present . When men know the curses due to their present estate , and yet say as hee , Deut. 29. 19. I will goe on in the way of my heart , and shall have peace afterward . This man sinnes most highly , and therefore Gods wrath smoakes against that man , and he sayes of him , that he will not be mercifull to him , in that place .

Thirdly , sunk and broken professors , such cannot but goe on in a bad estate against knowledge , Apostate professors goe on in an estate of sinning against knowledge . when either men are falne from the practice and profession of what is good , which once they thought necessarie to salvation ; or when they continue to hold forth their profession in Hypocrisie . Those that have escaped the pollutions of the world , through the knowledge of Iesus Christ , but are returned to their vomit againe , some of these are ingenious , and acknowledge both themselves faln , & their present estate most miserable , and yet goe on in it ; and such are to be pittyed , but yet are in a most dangerous 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 : Application . this is a high kinde of sinning , and of all the most desperate , and doth argue more hardnesse of heart , and despising the riches of Gods goodnesse . For if , as in the Rom. 2. 4. to go on in sinne , when a man [ knowes not , ] that is , considers not that Gods mercy leads him to repentance , is made the signe and effect of a very hard heart , treasuring up wrath , then much more , when thou knowest and considerest thou art in an impenitent condition , and hast many motions leading thee to repentance , is thy heart then to be accounted hard ? When a man commits a particular act against knowledge , he haply and usually still 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 . 2. Head : Rules whereby to estimate sinnes against knowledge .

In the next place , I come to those rules , whereby you may measure and estimate sinning against knowledge , in any particular act of sinning ; and they are either before the sinne , or in sinning : Of two sorts Before sinning or in sinning 1 Before sinning , 3. rules . 1. The more a man consider the issues and consequents o● a sinne . three of either , which I make a second head , to explaine this doctrine by .

First , before .

The first rule is , The more thou knewest , and didst consider the issues and consequents of that sinne thou didst commit , the more thou sinnest against conscience in it : when as in Rom. 1. ult. Thou knowing ( sayes the Apostle ) that those that commit such things , are worthy of death : that is , thou considerest that Hell and Damnation is the issue and desert of it , and yet committest it ; yea and this when haply hell fire at present flasheth in thy face , and yet thou goest on to doe it , in this case men are said to choose death , and to love it , Prov. 3. 36. When a man considers , that the way to the whorehouse are the wayes to death ( as Solomon speaks ) So when thou a professor considerest with thy selfe before , This sinne will prove scandalous , and undoe me , disable me for service , cast mee out of the hearts of good men , and yet dost it . Thus that foolish King was told againe and againe , Ier. 38. 17 , 18 , 19. that if he would yeeld to the King of Babel , he should save his life , and City , and Kingdome , and live there still ; but if hee would not , he should not escape : but as Ieremie told him , verse 23. Thou shalt cause this City to be burnt with fire , yet he would not hearken : This is the word of the Lord ( sayes Ieremie , ) and he knew it to be so ; and yet being a weake Prince , led by his Nobles , he would not follow his Counsell : and thus Iudas fully knew the issue : Christ had said againe and againe , Woe be to him by whom the Sonne of man is betrayed , and yet went on to doe it .

The second rule is , Rule , The more consultations and de●●tes before . the more consultations , debates , and motives against it , did runne through thee before thou didst it , so much the greater and more hainous . How often did mercy come in , and tell thee , that if thou lookest for any hope or part in it , thou shouldest not doe such an evill ? how often came that in , Shall I doe this , and sinne against God ? did any Scripture come in to testifie against thee in the nick ? did God send in the remembrance of such a 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 , 3. Rule , The more testimonies and warnings against sinne . that the more confirmations any man hath had of the knowledge of that which he sinneth in , and testimonies against it , the greater sinne against knowledge it is : when a man hath had a cloud of witnesses in his observation against a particular sinne , and yet doth it , and goes on in it , it is the more fearfull . To goe on against that one witnesse , the bare light and grudging of naturall conscience 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 . 2. Rules to measure the sinfulnesse of such acts in sinning , 3.

There are 3. Rules also , whereby the sinfulnesse of sin , as it is against knowledge , may be measured , from what may be observed IN the act : as

First , The lesse passion or temptation to a sin against knowledge . the lesse passion , or inward violence or temptation to a sinne committed against knowledg , the greater sinne against knowledge it is argued to be : For then the knowledge is the clearer , passion 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 inward regreet , and sorrow , and reluctancy , the stronger is the knowledge , and so more against it . the more sorrow , renisus , or reluctancie , and regreeting of mind there is against a sinne , '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 , The more hardnesse of heart in committing a sinne knowne to be a sin , the greater the sin , as it is a sin against knowledge . and want of tendernesse , in committing that sinne , which a man knowes to be a sinne , it is argued thereby to be the greater sinne against knowledge ; not 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 , 3. Head . Aggravations drawne from the kind● of that knowledge we sinne against , which are five . whereby you may estimate the sinfulnesse of particular acts , I will now proceed to other wayes , aggravations taken from the kind of knowledge a man sins against , to sin against what kind of knowledge is most hainous and dangerous ; and these are five , drawn from the severall qualifications of that knowledge , and the light which men sinne against . The more ●…ong the knowledge , the ●●eater the sin . For the greater , or the more strong & efficacious the light and knowledge is , the greater is the sinne of knowledge thou committest ; and this I make a third generall head to explaine this doctrine by . All these five rules being applicable and common both to particular acts against knowledge , and also lying in an estate of impenitencie against knowledge , and all other particulars which have beene mentioned .

First then , to sinne against the inbred light of nature , To sin against the inbred light of nature . that is , in such sinnes , as though thou hadst wanted the light of the word in , thou wouldst have knowne to be such : This is a high kind of sinning . Such the Apostle speaks of , Iude 10. What things they know naturally , in these they corrupt themselves , as bruit beasts , putting as it were no difference of actions , no more than beasts , no not in what nature teacheth them , and therefore therein are as beasts : for it is the light of nature puts the first difference betweene men and beasts ; and in such kinde of sinnes the Apostle instanceth in this first Chapter , as namely , that of unnaturall uncleannesse , in three particulars : as 1. self-uncleannesse , ver. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ; Hab. 1. 14. which teacheth you to doe as you would be done to . So covenant-breakers , and lying , and forswearing , mentioned ver. 30. inventers of evill , and truce-breakers , are sins against nature , and natural light ; lying is against a double light , 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 , To sin against the light of education . when thou wert young , to sin against the light of thy education , this is an aggravation , and a great one . There is a Catechisme of a blessed mother Bathsheba , which shee taught Solomon when a child , put in among the records of sacred Writ , Prov. 31. wherein she counsels him betimes , not to give his strength to women ; she foretold him of that sinne : and because it is incident to Kings most , they having all pleasures at command , she tells him particularly , it destroyes Kings : and so also not to drink wine , was another instruction there he was forewarned of : this aggravated Solomons fault the more ; for reade the 2. Chapter of Ecclesiastes , and we shall finde there , that hee was most guilty in the inordinate love of these two ; but hee had not beene brought up so , his good mother had not thus instructed him . And thus also when God would aggravate his owne peoples sin unto them , he recalls them to their education in their youth in the wildernesse . So Ierem. 2. 2. Goe and cry to them , Iremember the kindnesse and towardlinesse of thy youth : he puts them in mind of their education by Moses their Tutor , and their forwardnesse then . And so 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 , The more reall and experimentall light men sin against . men sinne against , still the more sinne ; as when they have learnt it from examples of godly men , whom they have lived amongst , or the observations of Gods dealings with themselves or others , and not 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 , The more shining the light is in the conscience joyned with a taste , the greater the sin . 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 , To sin against professed knowledge . and an heavy one . To sin against a mans owne principles which he teacheth others , or reproves or censureth in others . Titus 1. last , Those that professe they know God , and yet deny him , these are most abominable of all others : For these are lyars , and so sinne against knowledge as lyars doe , in the 1 Iohn 2. 4. such an one is called a lyar in a double respect , both in that he sayes hee hath that knowledge he hath not , it not being true ; and because also he denyes that in deed , which he affirmes in word , this is scandalous sinning . So Rom. 2. 24. the Iewes beasting of the law , and of having the forme of knowledge in their braines , caused the Gentiles to blaspheme , when they saw they lived cleane contrary thereunto : and therefore a brother that walkes inordinately , was to be delivered to Satan , to learne what it was to blaspheme , 1 Tim. 2. 20. That is , to learne to know how evill and bitter a thing it is , by the torments of an evill conscience , to live in such a course , as made God and his wayes evill spoken of , as it befell David when he thus sinned . Yea 2 Cor. 5. 10 , 11. though they might keep company with a heathen , because hee was ignorant , 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 , How great an engagement & motive it is to men of knowledge to turne to God , and to take heed of sinning . what is it , but to move all those that have knowledge , to take heed , more heed of sinning than other men ? and those of them that remaine in their naturall estate , to turne speedily and effectually unto God ? For if sinning against knowledge be so great an aggravation of sinning , then of all engagements to repentance , knowledge is the greatest .

First , thou who hast knowledge , canst not sin so cheap as another , Such an one cannot sin so cheap as others : their sins are more costly and chargeable , who is ignorant : Therefore if thou wilt be wicked , thy wickednesse will cost thee ten times more than it would another . Places of much knowledge , and plentifull in the meanes of grace , are dear places to live in sin in . To be drunk , and uncleane , after enlightning , and the motions of the Spirit , and powerfull Sermons , is more than twentie times afore ; thou mightest have committed ten to one , and beene damned lesse . This is condemnation ( sayes Christ ) that light came into the world . and will have lesse pleasure in sinning . Neither canst thou 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 . Such are given up to greater hardnesse of heart . If the light that is in thee be darknesse ( sayes Christ ) how great is that darknesse ? therefore the more light a man hath , and yet goes on in works of darknesse , the more darknesse that man will be left unto , even to a reprobate mind in the end .

Thirdly , it will procure thee to be given up to the worst of sins , Such God gives up to the worst and grossest of sins . more than another man ; for God when he leaves men , makes one sin the punishment of another , & reserves the worst for sinners against knowledge . These Gentiles , when they knew God , they worshipped him not , God gave them up to the worst of sinnes , whereof they were capable , as unnaturall uncleannesse , &c. But these are not sinnes great enough for thee , that art a sinner of the Christians ; to be given up to drunkennesse , or adultery , &c. otherwise than to discover thy rottennesse , these are too small sins ; but thou shalt be given up to inward profanenesse of heart , ( as Esau was , having been brought up in a good family ) so as not to neglect holy duties 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 , At death , knowledg sinned against , gives up to more horror and despaire . thy knowledge will give thee up to more despaire , than another man . Knowledge , though when it is but newly revealed , it is an help ; yet not made use of , turns against the soul , to wound it , and to work despaire ; and this both because we have sinned against the meanes that should have saved us , as also because such as sinne against knowledge , sin with more presumption ; and the more presumption in thy life , the more despaire thou art apt to fall into at death . Therefore Esay 59. 11 , 12. what brought such trouble , and roarings like Beares upon these Jewes ? and that when salvation was looked for , that yet it was so far off from them , in their apprehensions ? our iniquities ( say they ) testifie to our face , and we know them . Now then sins testifie to our face , when our conscience tooke notice of them , even to our faces , when we were committing them ; and then also the same sins themselves will againe testifie to our faces , when we have recourse for the pardon of them . Therefore thou wilt 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 , Hell it ineaseth torent . both here and in Hell , it is the greatest executioner and tormenter . In this sense it may be said , Qui auget scientiam , auget dolorem : He that increaseth knowledge , increaseth sorrow , as Solomon speaks : for knowledge enlargeth our apprehension of our guilt , and that brings more feare and torment . Have they no knowledge , who eate up my people ? Yes , there is their feare ( sayes David . ) Therefore Heb. 10. 28. after sinning after knowledge , there remaines not 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 , Ephes. 2. 7. 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 , Psal. 104. 24. 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 : Luke 6. 33. 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 , Rom. 11. 35. 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 ; Psal. 24. 1. 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 , Psal. 50. 11 , 12. 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 , 1 Chron. 29. 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 , Psal. 104. 29. 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. 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. 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. 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. 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 . Revel. 2. 21. 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. 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 , Luke 13. 17. 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 , Heb. 1. 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 , Iohn 1. 10. 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. 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 , 2 Pet. 3. 1. 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 , Acts 1. 25. 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 ; 2 Pet. 3. 9. 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 ; Gen. 6. 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. 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 them 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. 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 ; Luke 6. 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 , Ier. 5. 26 , 27. 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 , Hab. 2. 10 , 11. like the stone in the wall , and beame out of the timber , cry out every moment to God against thee , Psal. 137. 7. 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 , Psal. 8. 5. 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 , Psal. 139. 15. 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 . Eccl. 12. 2. 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 , Rom. 6. 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. 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. 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 . Psal. 65. 11. 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. 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 , Iob 33. 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 , Eccles. 5. 17. ( as Solomon speaks . ) Some there are , who , as Iob speaks , Iob 21. 25. 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 , Lamen. 3. 22. 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 , Acts 14. 17. 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. 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. 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. Ier. 31. 26. Hast thou cloathes to cover thy nakednesse ? reade old Iacobs Indentures , Gen. 28. 20. 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. 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. 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 , Psal. 68. 19. 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. 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 ? Prov. 22. 1. 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. 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. 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. Gen. 33. 10. 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 ? Iob 32. 8 , 9. 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 . Acts 14. 17. 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. 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. 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 , 1 Sam. 2. 25. 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 ? Esay 7. 13. 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. 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. 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. Esay 1. 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. Amos 2. 13. who loades thee daily with his mercies , Psal. 68. 19. 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. 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 , 2 Thes. 5. 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. Epo: o : Lond. Cap. Domest.
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