Part III (continued, part 2)
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 sin
itself 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 Son as himself, yet he, though without sin, being but
* made sin by imputation, yet God spared him not ; and because the creatures could not strike a stroke hard enough, he himself was pleased to bruise him, Isa. liii. 16. He spared not his own Son, Rom. viii. 32. His love might have overcome him to have
passed by it to his Son ; 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 poured the
* though he
vials of his wrath on him. Neither would entreaty serve, for
cried with strong cries it should pass from him, God would not till he had outwrestled it. And as the person offended aggravates the offence, as before, so also the
person suffering, being God and man, argues the abounding sinfulness 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 civil. 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 sin, virtually, more or less, contains all sin in the nature of it. I mean not that all are equal, therefore I add more or less ; and I prove it thus : because Adam by t le offence contracted the stain of all, no sooner did one sin seize upon his heart, but he had all sins in him.
158 AGGRAVATION OF SIN.
And so every sin in us, by a miraculous multiplication, inclines our nature more to every sin than it was before ; it makes the pollution of nature of a deeper die, not only to that species of sin whereof it is the
proper individual act, but to all else. As, bring one candle into a room, the light spreads all over ; and then another, the light is all over more increased : so it is in sin, for the least cuts the soul off from God, and then it is ready to go a whoring after every vanity that will entice it or entertain it. And this shews the fulness of the evil of it, in that it contains not only all other evils in the world in it, but also all of its own kind. As you would count that a strange poison the least drop of which contains the force of all poison in it; that a strange disease, the least infection whereof brought the body subject to all diseases : yet such an one is sin, the least making the soul more prone and subject to all. And now you see it is a perfect evil ; 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 sinful than another ? Ezek. viii.
15, John xix. 11. But yet it hath some analogy of being the chiefest evil, as God the chiefest good.
For, first, as God is the chiefest good, who therefore is to be loved for
himself, and other things but for his sake, so also is sin the chiefest evil, because it is simply to be avoided for itself; but other evils become good, yea, desirable, when compared with it.
Secondly, As God is the chiefest good, because he is the greatest happi ness to himself, so sin, the greatest evil to itself, for there can be no worse punishment of it than itself ; therefore when God would give a man over as an enemy he means never to deal withal more, he gives him up to sin.
And thirdly, it is so evil, as it cannot have a worse epithet given it than itself; and therefore the apostle, when he would speak his worst of
it, and wind up his expression highest, usque ad hyperbolem, calls it by its own name, sinful sin, a//,agrwXo$ afAagrta, Rom. vii. 13, that as in God
being the greatest good, quicquid est in Deo est Deus ipse, therefore his
attributes and names are but himself, idem pradicatur de seipso ; so it is with sin, quicquid est in peccato, peccatum est, &c., he can call it no worse than by its own name, sinful sin.
Use I. And what have I been speaking of all this while ? Why
! but
of one sin in the general 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 atoms were all the world pounded to dust, it exceeds in number
also ; and therefore, ere we go any further, let all our thoughts break off here in wonderment at the abounding of sin above all things else : for other
things if they be great, they are but a few ; if many, they are but small ; the world it is a big one indeed, but yet there is but one ; the sands, though innumerable, yet they are but small ; your sinfulness exceeds in both. And next, let all our thoughts be wound up to the most deep and intense
consideration of our estates ; for if one sin abounds thus, what tongue can
express, or heart can conceive their misery, who, to use the apostle s phrase, 1 Cor. xv., are yet in their sins ? that is, stand bound to God in their own single bond only, to answer for all their sins themselves, and cannot
AGGRAVATION OF SIN. 159
in the estate wherein yet they stand of impenitency and unbelief, plead the
benefit of Christ s death, to take off and ease them of the guilt of one sin, but all their sins are yet all their own, which to a man in Christ they are
not ; for his own bonds are cancelled and given in, and Christ entered into bonds for him, and all his sins translated upon him.
Now for a proper character of their estate, and suitable to this expres sion :
First, then a man s sins may be said to be still his own, when he com-
mitteth sin out of his own, that is, the full frame and inclination of his
heart. Thus the devil is said to sin, John viii. 44, 1% roD /6/o-j, out of his
own, the whole frame of his spirit is in it ; which a man in Christ cannot be so fully said to do, for he hath a new creature in him that sinneth not, 1 John iii. 1, 9, that can say even when he sins, It is not I, but sin. And secondly, then sin is a man s own, when he hates it not, but loves
it : The world loves his own, saith Christ, John xv. 27, and so doth a wicked man his sin more than any good, which is David s character, Ps. Iii. 3. And thirdly, what is a man s own, he nourisheth and cherisheth ; there
fore Eph. v. 19, No man hates his own flesh, but loveth it and cherisheth
it ; so do men their sins, when they are their own. Those great and rich
oppressors, James v. 5, are said to nourish their hearts in wantonness, and in pleasure, as in a day of slaughter ; as living upon the cream of
sinning, and having such plenty, they pick out none but the sweetest bits
to nourish their hearts withal.
Fourthly, so what a man provides for, that is his own ; so says the
apostle, A man that provides not for his own is worse, &c. When there
fore men make provision for the flesh, as the phrase is, Kom. xiii. 14, have
their caterers and contrivers of their lusts, and whose chiefest care is every morning what pleasures of sin they have that day to be enjoyed, it is a
sign that their sins are their own.
In a word, when men live in sin, it is the expression used, 1 Tim. v. 6,
* She that lives in pleasure is dead while she lives. When the revenues
of the comfort of men s lives come in from the pleasures of sin, and that
supplies them with all those necessaries that belong to life ; as when it is
their element they drink in like water ; their meat, they eat the bread of
wickedness, Prov. iv. 17, and it goes down, and troubleth them not ; their
* they cannot sleep till they have done or contrived some mis
sleep also,
chief, ver. 16 ; their apparel, as when violence and oppression covers them
as a garment, and pride compasseth them as a chain, Ps. Ixxiii. ; their re
creation also, It is a pastime for a fool to do wickedly, he makes sport and brags of it, Prov. x. 23 ; yea, their health, being sick and discontented, when their lusts are not satisfied, as Ahab was for Naboth s vineyard, Amnon grew lean when he could not enjoy his paramour.
All these, as they live in their sins here, and so are dead whilst they live, and so are miserable, making the greatest evil their chiefes-t good ; so when
they come to die, as we all! must do one day, and how soon and how sud
denly we know not ; we carry our souls, our precious souls, as precious water in a brittle glass, soon cracked, and then we are spilt like water which none can gather up again, 2 Sam. xiv. 14 ; or but as a candle in a
paper lantern, in clay walls, full of crannies, often but a little cold comes
in and blows the candle out ; and then, without a thorough change of heart
before, wrought from all s ri to all godliness, they will die in their sins. And all, and the utmost of all, miseries is spoken in that one word ; and
160 AGGRAVATION OF SIN.
therefore Christ, when he would sum up all miseries in one expression, tells the Pharisees they should die in their sins, John viii. 28.
Use II. And let us consider further, that if sin be thus ahove measure sin
ful, that hell, that followeth death, is then likewise above measure fearful ; and so it is intimated to be a punishment without measure, Jer. xxx. 11, compared with Isa. xxvii., Punish them as I punish thee, says God to his own,
* but I will punish thee in measure. And, indeed, sin being com mitted 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 heinous that no
tortures can exceed the desert of it, we use to say all torments are too little, and death too good, for such a crime. Now, peccatum est Deicidium, as I
said before, a destroying God as much as in us lies ; and therefore none but God himself can give it a full punishment ; therefore it is called a
falling into God s hands, Heb. x. 31, which, as he says there, is fearful. For if his breath blows us to destruction, Job iv. 9, for we are but dust
* he nods to destruction, Ps. Ixxx. 16 ; then what is the weight of his hands, even of those hands
heaps, yea, his nod,
* which span the heavens, and hold the earth in the hollow of them ? Isa. xl. 12. And if God take it
into his hands to punish, he will be sure to do unto the full. Sin is man s
work, and punishment is God s, and God will shew himself as perfect in
his work as man in his.
If sin be malum catholicum, as hath been said, that contains all evils in
it ; then the punishment God will inflict shall be malum catholicum also,
* a cup full of mixture, so called Ps.
containing in it all miseries. It is
Ixxv. 8, as into which God hath strained the quintessence of all miseries, and
* the wicked of the earth must drink the dregs of it, though it be eter
nity unto the bottom. And if one sin deserves a hell, a punishment above
* every sin
measure, what will millions of millions do ? And we read that
shall receive a just recompence, Heb. ii. 2. Oh let us then take heed of
dying in our sins, 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 will not engender answerable
apprehensions of it in you, this being but painting the toad, which you can
look upon and handle without aifrightment, I wish that if without danger you could but lay your ears to hell, that standing as it were behind the
screen, j ou might hear sin spoken of in its own dialect by the oldest sons
of perdition there, to hear what Cain says of murdering his brother Abel ; what Saul of his persecuting David and the priests of Jehovah ; what Balaam and Ahithophel say of their cursed counsels and policies ; what Ahab says of his oppression of Naboth ; what Judas of treason ; and hear what expressions they have, with what horrors, yellings, groans, distrac
tions, the least sin is there spoken of. If God should take any man s soul
here, and as he rapt his* into the third heavens, where he saw grace in its
fullest brightness ; so carry any one s soul into those chambers of death,
as Solomon calls them, and leading him through all, from chamber to
chamber, shew him the visions of darkness, and he there hear all those bedlams cry out, one of this sin, another of that, and see sin as it looks in
hell ! But there is one aggravation more of the evil and misery sin brings upon men I have not spoken of yet, that it blinds their eyes and hardens
their hearts, that they do not see nor lament their misery till they be in
hell, and then it is too late.
* That is, Paul s. ED.
AGGRAVATION OF SIN. 161
Use III. But what, doth sin so exceed in sinfulness, and is the venom of
it boiled up to such a height of mischief, that there should be no name in heaven and earth able to grapple with it and destroy it ? Is there no an
tidote, no balm in Gilead more sovereign 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 only in hell, but by destroying it ; only 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 bears written in his name JESITS, for he shall
save his people from their sins, Mat. i. 21. And therefore the apostle Paul, his chiefest herald, proclaims this victory with a world of solemnity and triumph,. 1 Cor. xv. 55, death, where is thy sting ? grave, where
is thy victory ? The sting of death is sin ; the strength of sin is the law. But thanks be to God, that gives us the victory through our Lord Jesus
Christ ; which yet again adds to the demonstration of the sinfulness of it, for the strength of sin 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 sin, Heb. x. 4 ; nor would the riches of the world or the blood of men have been a sufficient ransom.
* Will the Lord be pleased with rivers of oil ? shall I give my first-born for my transgres sion ? No, says he, there is no proportion, for thy first-born is but the
fruit of thy body, and sin is the sin of the soul, Micah vi. 7. It must cost more to redeem a soul than so, Ps. xlix. 7. No; couldst thou bring rivers
of tears instead of rivers of oil which, if anything were like to pacify God,
yet they are but the excrements of thy brains, but sin is the sin of thy heart
yea, all the righteousness that we could ever do, cannot make amends for one sin ; for suppose it perfect, whenas yet it is but dung, Mai. ii. 3, and
a menstruous cloth, yet thou owest it already as thou art a creature, and one debt cannot pay another. If then we should go a begging to all the
angels who never sinned, let them lay all their stock together, it would
beggar them all to pay for one sin. No ; it is not the merit of angels will do it, for sin is the transgression, the destruction of the law, and the least
iota is more worth than heaven and all that is therein.
Only, though it be thus unconquerably sinful by all created powers, it hath not gone beyond the price that Christ hath paid for it. The apostle compares to this very purpose sin and Christ s righteousness together, Rom.
v. 15, 20. It is true, says he, that sin abounds, and that one sin, rb
vetgdffTuf&a, and instanceth in Adam s sin, which staineth all men s natures
to the end of the world ; yet, says he, the gift of righteousness by Christ abounds much more, abounds to flowing over, u4rs0MrXc<fvot0 ff, says the
apostle, 1 Tim. i. 14, as the sea doth above mole-hills, Mai. vii. 14.*
Though therefore it would undo all the angels, yet Christ s riches are un
searchable, Eph. iii. 8. He hath such riches of merit as are able to pay
all thy debts the very first day of thy marriage with him, though thouhadst been a sinner millions of years 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. vii. 5, let their sins be what
they will.
But then we must come to him, and to God by him, and take him as
* This is of course a misprint. I suppose the reference is to Micah vii. 19. ED. VOL. IV. L
162 AGGKAVATION OF SIN.
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
sins for ever. And why not now ? Do we yet look for another Christ ? and to allude to us as Naomi said to Ruth, Is there yet any more sons in my womb, that they may be your husbands ? So say I, Hath God any more such sons ? 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 then continue in sin, Rom. vi., which is thus above measure
sinful ? No, not in one. The apostle speaks there in the language of im
possibility and inconsistency. Christ and the reign of one sin, they cannot stand together.
And, indeed, we will not so much as take Christ until first we have seen more or less this vision here, and sin appear to us, as to him, above measure sinful. Naturally we slight it, and make a mock of, and account
it preciseness to stick and make conscience of it ; but if once sin thus
appears to any but in its own colours, that man will look upon the least
sin then as upon hell itself, and like a man affrighted fear in all his ways lest he should meet with sin, and starts at the very appearance of it : he
weeps if sin do but see him, and he do but see it in himself and others, and
* How shall I do this, and sin ? And then a man
cries out, as Joseph did,
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 appears to him, and manifests himself, as his promise is to them
that seek him, John xiv. 21, his heart thereupon will much more detest and loathe it ; he saw it evil afore, but then it comes to have a new tincture
added, which makes it infinitely more sinful in his eyes, for he then looks
upon every sin as guilty of Christ s blood, as dyed with it, though covered
by it. The grace of God appearing, teacheth us to deny all ungodliness and worldly lusts. The love of Christ constrains him. Thinks he, Shall
I live in that for which Christ died ? Shall that be my life which was his death ? Did he that never knew sin undergo the torment for it, and shall I be
so unkind as to enjoy the pleasure of it ? No ; but as David, when he was
very thirsty, and had water of the well of Bethlehem brought him, with the hazard of men s lives, poured it on the ground, for, says he, It is the blood of these men, so says 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 constrains him, so the power of Christ doth change him. Kings may pardon traitors, but they cannot change their hearts ; but Christ pardons none he doth not make new creatures, and all old
things pass 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 Jesus, they put off as concerning the former conversation the old man, with the deceitful lusts, Eph. iv. 21, 22, and he ceaseth from sin, that is, from the course of any known sin. They are the apostle s own words which shall judge us ; and if we should expect salvation from him
* the author of salva
upon any other terms, we are deceived, for Christ is
tion to them only that obey him, Heb. v. 9.
AGGRAVATIONS OF SINNING AGAINST
KNOWLEDGE.
Because that, when they knew God, they glorified him not as God, neither were
thankful; but became vain in their imaginations, and their foolish heart was
darkened. ROM. I. 21.
THERE are two general aggravations the apostle insists on, in these two
chapters, of the Gentiles sirifulness: First, their unthankfulness, ver. 21, in
despising the riches of God s goodness, chap. ii. 4; secondly, of rebellion,
in sinning against knowledge, that when they knew him, they glorified him
not as God. And of all other, he inculcateth this of sinning against know
ledge as the greatest, for, bringing in a long, large, and particular indictment
of many several sins, idolatry, ver. 23, unnatural uncleanness, ver. 26, &c., and all kinds of unrighteousness, ver. 29, he doth, both in the beginning and end of the bill, bring in this aggravation, that they sinned against knowledge in call these. So, ver. 18, he begins the indictment and pro mulgation of God s wrath above all for this, that they withheld the truth
in unrighteousness, which was as much as all that unrighteousness com
mitted, barely in itself considered. And then again, in the end, when he comes to pronounce sentence, he comes in with this, after all particulars had been reckoned up, Who, knowing the judgment of God against thoso which do such things, yet do them.
So that this doctrine is clear from hence, that to sin against knowledge, either in omitting good duties which we know we ought to perform, or com
mitting of sins we know we ought not to do, is the highest aggravation of sin-
fulness.
I put both in ; both sins of omission and commission for so the pariicular sins the Gentiles are taxed for here are of both sorts, as not glorify
ing or worshipping God, as well as turning his glory into a lie, &c. to omit
prayer when your consciences tell you you ought to do it, to omit holy dis
course, examining the heart, when you know you ought to do them, are as
well sins against knowledge as to tell a lie against your knowledge, or as
to steal and forswear, or murder, or be drunk, &c.
Now, when I say it is an aggravation to these sins, my meaning is this,
that, take any sin thou thinkest most gross, and view it barely in the act of it, put the act nakedly in *he one scale, be it a sin of uncleanness or
drunkenness, and then put this circumstance which was added to it in the
164 AGGKAVATIONS OF SINNING
other scale, that before and when thou didst it thou knewest it to be a
sin, this alone weighs as much, yea, more than the sin itself doth ; that as
it is said of Herod that he added this to all his other sins, that he cast John in prison, who told him of his Herodias, and so is made as much as
all his former sins, so is this brought in here, that in and unto all their
unrighteousness this was added, they withheld the truth, the light of their consciences (which is as a prophet from God) they did imprison in un
righteousness, ver. 18. And therefore when Daniel would convince Belshazzar of his deservedness to lose his kingdom, and that he was not able
to hold weight in the balance, Dan. v. 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 years the learning among wild beasts, and thou (says he) his son knewest all this, and yet didst not humble thy self. Here is the aggravation weighs down all ; he knew the God of heaven
against whom he sinned, and that judgment on his father for his pride ; and then withal he tells him, that this God, in whose hands is thy breath, and all thy ways, thou hast not glorified.
I name this place among many others, because it is parallel with this in the text. I ll name no more, but give reasons and demonstrations for it.
I. First, demonstrations. The greatness of this kind of sinning might many ways be made appear
: we will demonstrate it only by comparing it with other kinds of sinning. To sin, though out of simple ignorance, when that ignorance is but th< causa sine qua non of sinning, that is, so as if a man had known it a sin, he had not done it, doth not yet make the fact not to be a sin, though it lesseneth it. For, Luke xii. 48, He that did not know his master s wil was beaten, when the thing committed was worthy of stripes, though
h<
did not know so much, because the thing deserves it. And the reason is, because the law being once promulged, as first to Adam it was, and put into his heart, as the common ark of mankind, though the tables be lost
yet our ignorance doth not make the law of none effect. For the law nature for ever binds, that is, all that was written in Adam s heart, becauj
it was thereby then published in him, and to him for us. But positive laws, as I may call them, as to believe in Christ, &c., anew delivered, him not but where they are published. Josiah rent his clothes when the bool
of the law was found, because the ordinances were not kept, although th( had not known the law of many years ; yet because they ought to have known it, therefore for all their ignorance he feared wrath would come upon
all Israel. So also, Lev. v. 17, sins of ignorance were to be sacrificed for;
* he shall be beaten with few
yet however it lesseneth the sin, therefore
stripes.
And sure, if ignorance lesseneth them, knowledge aggravates ; for con-
trariorum eadem est ratio, therefore he that knows shall be beaten with many stripes. Yea, such difference is there that God is said to wink at
sins of ignorance. Acts xvii. 30, The time of this ignorance God winks
at. Whiles they had no knowledge, God took no notice ; yea, and he
abates something for such sins, because the creature hath a cloak, hath
something to say for itself (as Christ says, John xv. 22) ; but when against knowledge, they have no cloak. Yea, farther, Christ makes a sin of ignor-
<
ance to be no sin in comparison : so there, If I had not spoken and done
those works never man did, they had had no sin, that is, none in com-
AGAINST KNOWLEDGE. 165
parison ; but now they have no cloak, no shelter to award* the stripes, or plea to abate of them.
1. And that you may see the ground of this vast difference between sins of
ignorance and against knowledge, consider first, that if a man sin (suppose the act the same) out of ignorance merely, there may be a supposition that
if he had known it he would not have done it, and that as soon as he doth know it he would or might repent of it. So, 1 Cor. ii. 8, If they had known, they had not crucified the Lord of glory. The like says Christ of
Tyre, Sodom, and Gomorrah, that if the same things had been done in
them, they would have repented. But now, when a man knows it afore, and also considers it in the very committing it, and yet doth it, then there
is no room for such a supposition, and less hope. For what is it that should reduce this man to repentance ? Is it not his knowledge ? Now if
that had no power to keep him from his sin, 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 weakened and lessened, as all power is when contemned and resisted, Rom. i. 21,
* Their foolish heart becomes darker. Aristotle himself hath a touch of
this notion in the third of his Ethics, that if a man sin out of ignorance, when he knows 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 sins deliberately, and out of knowledge, it is a sign he is fixed and set in mischief, and there
fore it is counted wickedness and malice. And hence it is that those that have been enlightened with the highest kind of light but that of saving
grace, Heb. vi. 4, 5, and Heb. x., if they sin wilfully after such a know
ledge of the truth, God looks on them as those that will never repent. And therefore likewise the school gives this as the reason why the devils
sin obstinately, and cannot repent, because of their full knowledge they sin with ; they know all in the full latitude that it may be known, and yet go on.
2. Secondly, The vast difference that in God s account is put between
sins of knowledge and of ignorance, will appear 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 perform the acts of repentance, and to humble himself for sin, and to turn from it, God exacteth not, that sins of
ignorance should particularly be repented of. But if they be repented of but in the general, and in the lump, be they never so great, God accepts it. This is intimated, Ps. xix. 12, Who can understand his error? cleanse me from my secret sins ; that was confession enough. But sins of know
ledge must be particularly repented of, and confessed, and that again and
again, as David was forced to do for his murder and adultery, or a man
shall never have pardon. Yea,, farther, greater difference will appear in
regard of the state of grace and repentance, for a man may lie in a sin he doth not know to be a sin, and yet be in the state of grace, as the patriarchs in polygamy, and in divorcing their wives ; but to lie in a sin of knowledge is not compatible with grace, but unless a man maintaineth a constant
fight against it, hateth it, confesseth it, forsaketh it, he cannot have mercy. This cannot stand with uprightness of heart. A friend may keep corre
spondency with one he suspects not to be an enemy unto his friend, and be
* i hat is, to ward off. ED.
166 AGGRAVATIONS OF SINNING
true to his friendship notwithstanding ; but if he knows him to be an enemy, he must break utterly with the one if he leans to the other.
3. Thirdly, Yet farther, in the third place, so vast is the difference, that some kind of sins committed out of and against knowledge, utterly exclude from mercy from time to come, which done out of ignorance remained
capable of and might have obtained it ; as persecuting the saints, blas
pheming Christ, &c. Paul s will was as much in those acts themselves, and as hearty as those that sin against the Holy Ghost ; for he was mad
against the church, and in these sins, as himself says, not sinning willingly herein only, but being carried on with fury as hot and as forward as the Pharisees that sinned that sin ; only, says he, 1 Tim. i. 13,
* I did it
ignorantly, therefore I obtained mercy. Though it was ignorantly done,
yet there was need of mercy ; but yet in that he did it but ignorantly, there was a capacity and place for mercy which otherwise had not been. But
* after a man hath received the knowledge of the truth, shuts a man out from mercy, Heb. x., and
thus to sin,
* there is no more sacrifice for sin, for such sins; I say, such sins as these, thus directly against the gospel, when committed with knowledge. For sins against the law, though against knowledge, there was an atonement, as appears, Lev. vi. 1-8, where he
instanceth in forswearing. But to persecute the saints, and Christ s truth, with malice, after knowledge of it, there is no more sacrifice ; not that
simply the sin is so great in the act itself 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 between the guilt of the same sin.
4. And therefore indeed, to conclude this in the last place, this is the
highest step of the ladder, next to turning off, the very highest but sinning
against the Holy Ghost ; which must needs argue it the highest aggrava tion of sinning, when it ascends so high, when it brings a man to the brink, and next to falling into the bottomless pit, irrecoverably. And therefore to
* sin presumptuously (which is all one) and to sin against knowledge, as
appears, Num. xv. 26-30, it being there opposed to sinning out of ignorance
* he despised the word of the Lord; which phrase also is used to express sins of pre sumption, verse 31 of that 15th chapter of Numbers). To sin, I say, pre sumptuously is the highest step. So in David s account, Ps. xix. 12, 13. For first he prays,
(such a sin as David did, of whom it is said, 2 Sam. xii. 9, that
* Lord, keep me from secret sins, which he niaketh sins of
ignorance, and then next he prays against presumptuous sins, which, as the
opposition shews, are sins against knowledge ; for (says he), if they get dominion over me, I shall not be free from that great offence, that is, that
unpardonable sin which shall never be forgiven, so as these are nearest
it of any other, yet not so as that every one that falls into such a sin commits it, but he is nigh to it, at the next step to it. For to commit
that sin, but two things are required light in the mind, and malice in the
heart ; not malice alone, unless 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. x. 27, 28.
II. These are the demonstrations of it ; the reasons are,
, 1. First, Because knowledge of God and his ways is the greatest mercy next to saving grace
: He hath not dealt so with every nation. Where
in ? In giving the knowledge of his ways ; 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 xii. 48, says,
AGAINST KNOWLEDGE. 167
1 For to whom much is given, much is required. As if he had said, To know his master s will, that is the great talent of all other. There is a much in that. Thus it was in the heathens esteem also. They acknow
ledged their foolish wisdom in moral and natural philosophy, their greatest
excellency ; and therefore Plato thanked God for three things, that he was a man, an Athenian, and a philosopher. And Rom. i. 22, the apostle mentions it as that excellency they did profess. And Solomon, of all
* exceeds folly as light doth darkness, Eccles. ii. 13. But surely much more is the knowledge of
vanities, says this is the best vanity, and that it
the law, and of God, as we have it revealed to us ; this must needs be much more excellent. And so the Jews esteemed theirs, as in this second
* made
chapter of the Romans, the apostle shews also of them, that they
their boast of the law, and their form of knowledge of it, and approving the things that are excellent. And what do the two great books of the
creatures, and the word, and all means else serve for, but to increase
knowledge ? If therefore all tend to this, this is then the greatest mercy of all the rest.
2. For, secondly, God hath appointed knowledge as the immediate guide of men in all their ways, to bring them to salvation and repentance ; for to
that it leads them. It is that same rb TJ /^OVIKOV, as the philosopher called
it ; and therefore the law, Rom. vii. 1, 2, is compared to a husband, so
far as it is written in or revealed in the heart, that as a 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 he rules men by knowledge. And
therefore if men be wicked, notwithstanding this light, they must needs sin
highly, seeing there is no other curb for them, as they are men, but this :
if he will deal with them as men, this is the only way, and therefore if that
will not do it, it is supposed nothing will.
It is knowledge makes men capable of sin, which beasts are not ; there
fore the more knowledge, if men be wicked withal, the more sin must
necessarily be reckoned to them ; so as God doth not simply look what men s actions and affections are, but chiefly what their knowledge is, and
accordingly judgeth men more or less wicked. I may illustrate this by that comparison, which I may allude unto : that as in kingdoms God measures out the wickedness thereof, and so his punishments accordingly,
principally by the guides, the governors thereof, what they are, and what
they do ; as in Jer. v. 4 it appears, where first God looks upon the
poor people, but he excuseth them, These are foolish, and know not the way of tile Lord ; and therefore God would have been moved to spare the
kingdom, notwithstanding their sins. But from them, at the 5th verse, he
* I will get me to the great men, for these have known the way of the Lord ; and when he saw that
goes to view the rulers,
* these had broken the bands, then how shall I pardon thee for this ? So is it in his
judgments towards a particular man : when God looks down upon a man, and sees him in his courses exceeding loose and wicked, he looks first upon those rude affections in him, which are unclean, profane, debauched, greedy of all wickedness. Ay, but, says he, these are foolish of themselves, but I will look upon his understanding, and upon the superior faculties, which are the guides of these affections, and see what they dictate to these unruly affections to restrain them. And when he finds that the guides themselves are enlightened,
* and have known 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
168 AGGRAVATIONS OF SINNING
drunkard, and a knowing unclean person, &c., so as thus to sin aggravates and maketh sin out of measure sinful.
Now that knowledge and reason is a man s guide, will further appear by this : that even erroneous knowledge doth put an obligation, a bond, and a
tie upon a man, which can be in no other respect, but because knowledge
is appointed to be a man s guide. Thus, if a man thinks a thing which
is in itself common and indifferent to be a sin, and forbidden, as Rom.
* to him it is unclean, though in Christ it is not unclean, that is, by the law of Christ. For this his
xiv. 14, although the law forbids it not, yet
knowledge and judgment 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 evil, which is represented to it as evil. This is the law of mere nature
in all conditions ; therefore if a man should do an action which is in itself
good, if he thought it to be evil, he should sin, and so e 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 sin, though it proves that the commandment allows the thing was done, and was for it, then to
go against the true light of the law, how sinful is it !
3. Again, thirdly, the knowledge of the law binds the person so much the more to obedience, by how much the more he knows it ; so as though
it would be a sin when he knows not the law to transgress it, yet when he knows it, it is a greater sin. It 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 sins, yet the knowledge of it doth add a further degree of sinfulness
to it ; as a cloth is the same cloth 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 cloth : and so, when you sin not knowing the law, the sin is the same for substance it would be if you had known it, yet that
* scarlet sin, as Isaiah speaks, far greater and
knowledge dyes it, makes it a
deeper in demerit than the sin itself ; and the ground of this is, because laws then come to be in force when they are promulged and made known, so as the more they are promulged and made known, the more is the force of their binding, and so the greater guilt. Therefore, Deut. xii. 3, 8, God
straightens the cords more, the binding force of the law more upon those Jews consciences, to whom he at first personally with majesty had promul gated it, than upon their children, though upon theirs also. Now if all God s laws, being made known to Adam, bind us, and are in force, and
this when we know them not, then, if we do know them, or might know
them, they bind much more, and still the more clearly we know them the
obligation increaseth, and the guilt ensuing with it ; and the rather, because now when we come to know them, they are anew promulged in a way of a peculiar mercy, we having defaced the knowledge of them in our fall.
4. Fourthly, When the law, being known, is broken, there is the more
contempt cast upon the law, and the lawgiver also, and so a higher degree of sinning. And therefore, Num. xv. 30, He that sins 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, Job
xxiv. 13, they are said to rebel when they sin against light ; because rebel
lion is added to disobedience. For knowledge is an officer set to see the
AGAINST KNOWLEDGE. 169
law executed and fulfilled, and makes God present to the conscience.
Therefore, Rom. ii. 14, it is called a witness, and therefore in sinning against knowledge men are said to sin before the face of the Lord himself; now what a great contempt is that ? Therefore also, Ps. 1. 17, 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.
5. Fifthly, The more knowledge a man sinneth against, the more the will
of the sinner is discovered to be for sin, as sin. Now voluntarium est regula
et mensura actionum moralium, willingness in sinning is the standard and measure of sins. The less will, the less sin ; so much is cut off, the less
the will closeth with it, at leastwise so much is added by how much the
will is more in it ; and therefore the highest degree of sinning is expressed to us by sinning willingly, and this after knowledge, Heb. x. Now though an ignorant man commits the act as willingly, as when Paul persecuted the
church, yet he commits it not considered as sin till he hath the knowledge of it ; but then when it is discovered to be sin, and the more clearly it is so
discovered, the will may be said to join with it as sin. Therefore the
* To him that knows to do well, and doth it not, to him it is
apostle says,
sin, James iv. 17, because by his knowledge the thing is represented as
sin ; and so he closeth with it the more, under that notion and apprehension. 6. Sixthly, In sinning against knowledge a man condemns himself, but when out of ignorance merely, the law only doth condemn him ; so Rom.
ii. 1, a man having knowledge in that wherein he judgeth another, he condemneth himself; so Rom. xiv., now as self-murder is the highest degree of murder and an aggravation of it, so self-condemning must needs be reckoned. God took it as a great advantage over him that hid his talent, that out of thine own mouth I will condemn thee, thou wicked servant.
The doctrine being thus proved ; first, I will explain what it is to sin
against knowledge.
Secondly, I will give the aggravations of it.
Thirdly, I will give rules to measure sins of knowledge by, and the great ness of them in any act.
Lastly, the use of all.
1. For the first, what it is to sin against knowledge. First, to explain
it, I premise these distinctions.
(1.) The first distinction: that it is one thing to sin with knowledge, another thing against knowledge.
There are many sins do pass from a man with his knowledge, which yet are not against knowledge. This is to be observed for the removal 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 known
sins than an unregenerate man ; and yet he commits fewer against know
ledge than he.
[1.] First, I say, he is guilty of more known sins ; for he takes notice of every sinful disposition that is stirring in him, every by-end, every con
trariety unto holiness, deadness to duty, reluctancy to spiritual duties, and when regenerated, beginneth to see and know more evil by himself, than ever he did before ; he sees as the apostle says of himself, Rom. vii. 8,
* all concupiscence ; and the holier a man is, the more he discerns and knows his sins. So says the apostle, Rom. vii. 18,
* I know that in me
* I find when I would do good, evil
d\vells no good thing. And ver. 21,
170 AGGRAVATIONS OF SINNING
is present with rne. And ver. 23, I see another law. All these, he says, he perceived and found daily in himself ; and the more holy that he grew, the more he saw them. For the purer and clearer the light of God s Spirit shines in a man, the more sins he knows, he will see lusts streaming up,
flying in his heart, like motes in the sun, or sparks out of a furnace, which
else he had not seen. The clearer the sunbeam is which is let into the heart, the more thou wilt see them.
[2.] But yet, in thesecond place, I add, that nevertheless he sins less
against knowledge ; for then we are properly said to sin against knowledge, when we do take the fulfilling of a lust, or the performance of an outward
action, a duty, or the like, into deliberation and consideration, and consider motives against the sin, or to the duty, and yet commit that sin, yield to
it, and nourish that lust, and omit that duty. Here now we sin not only with knowledge, but against knowledge, because knowledge stepped in, and
opposed us in it, comes to interrupt and prevent us ; but now in those
failings in duty, and stirring of lusts in the regenerate aforementioned, the
case is otherwise, they are committed s indeed with knowledge, but not
against it. For it is not in the power of knowledge to prevent them, for motus primi non cadunt sub libertatem ; but yet though such sins will arise
again and again, yet, says a good heart, they must not think to pass uncon
trolled and unseen. Therefore let not poor souls mistake me, as if I meant
throughout this discourse of all sins which are known to be sins, but I mean such sins as are committed against knowledge, that is, when know
ledge comes and examines a sin in or before the committing of it, brings
it to the law, contests against it, condemns it, and yet a man approveth it, and consenteth to it ; when a duty and a sin are brought before knowledge, as Barabbas and Christ afore Pilate, and thy knowledge doth again and
again tell thee such a sin is a great sin, and ought to be crucified, and yet thou criest, let it go ; and so for the duty, it tells thee again and again it
ought to be submitted unto, and yet thou omittest it, and committest the
sin, choosest Barabbas rather than Christ : these are sins against knowledge. Now such sins against knowledge break a man s peace, and the more con
sideration before had, the more the peace is broken.
(2.) The second distinction is, that men sin against knowledge, either
directly or collaterally, objectively or circumstantially.
[1.] First, directly, when knowledge itself is the thing men abuse, or
fight against, becometh the object, the terminus, the butt and mark shot at, this is to sin directly against knowledge itself.
[2.] The second way, collaterally, is, when knowledge is but a circum
stance in our sins, so as the pleasure of some sin we know to be a sin is
the thing aimed at, and that our knowledge steps but in between to hinder us in it, and we commit it notwithstanding though we do know it ; here
knowledge is indeed sinned against, yet but collaterally, and as a stander
by, but as a circumstance only, shot aijMT accidens, concornitanter, 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 Sodomites quarrelled with Lot ; they are both found in this chapter, and therefore come fitly within the compass of
this discourse.
First, this collateral kind of sinning against knowledge is mentioned in
* They knew God, yet they glorified him
the 21st verse, where he says,
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, verse 28, They liked not to
AGAINST KNOWLEDGE. 171
retain God in their knowledge ; that is, they hated this knowledge itself, so as now they did not only love sin they knew to be sin, but also they loved not the knowledge of it ; so that because both are thus clearly in
stanced in, we will speak of both more largely.
Now, sins directly against knowledge itself are many. I will reduce the
chief heads of them into two branches :
First, In regard of ourselves.
Secondly, In regard of others.
(1.) First, In regard of ourselves, five ways we may thus sin against knowledge itself.
[1.] First, When we abuse knowledge to help us to sin : as, first, to plot and contrive a sin, as Judas plotted to betray his Master, if he could con
veniently; so the text says, Mark xiv. 11, he would do it wisely; and thus
those that came to entrap Christ with most cunning questions did sin, and
those who plot against the just, Ps. xxxvii. 12.
[2.] So, secondly, when men use their wisdoms to tell a cunning lie to cover a sin ; as Plato says, men of knowledge sunt ad mendacia potentiores
et sapientiores, whereas fools, though they would lie, yet often tell truth ere
they are aware.
[3.] But also, thirdly, when they abuse moral knowledge, which yet, as
Aristotle says, is least apt to be (I am sure should least be) abused, so as
to make a show of good pretences to cover their sins and dissemble them, not only by finding out some cunning artificial colour, as David did in the matter of Uriah, Chance of war (says he) falls to all alike ; but when men are so impudently hypocritical as to make use of religious pretexts, as
the devil sometimes doth, as Saul, who pretends to Samuel I
. have done
the will of the Lord ; and when Samuel told him of the cattle, Oh, says he,
* they are for a sacrifice, when God had expressly commanded to kill them all. But this shift shifted him out of his kingdom, Samuel pro nounced him a rebel in it, rebellion is sin against knowledge, there he knew it. Thus also Jezebel coloured over the stoning of Naboth with a solemn fast. So Judas fisheth for money with a charitable pretence, This might have been sold, and given to the poor. In sins against knowledge, usually the mind endeavours to find out a colour, and that
provokes God more than the sin, because we go about to mock him. We
see men cannot endure a shift, much less the all-knowing God not to be mocked ; and we see it hard to convince such an one. David was fain to be brought to the rack ere he would confess, when he had a shift ; and men do seek such shifts only in case of sinning against conscience, for else there were no need, they would be sure to plead ignorance, as Abimelech did.*
Secondly, When men neglect the getting and obtaining of knowledge, which knowledge might keep and 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 ; jet that ignorance being through their own default, it comes all to one, when it may be said of men, as the apostle doth of the Hebrews, chap. v. 12,
* that for the time
they have had to learn, they might have been teachers, they had yet need be taught again the first principles. If a man had an apprentice, who
through negligence and want of heeding and observing what he daily sees and hears about his trade, might have got for his time much knowledge in
his trade, whereby he might have saved his master much, which he now hath lost him, and rid and perfected much work he daily spoils him ; such
* 1 Sam. xxii. 15. ED.
172 AGGRAVATIONS OF SINNING
careless, blockish ignorance it is just for his master to correct him for, and
to charge on him all that waste and loss, because he might have known how to have done better. And therefore even they who thought ignorance in itself no sin (wherein they erred), yet the neglect of knowledge upon this
very ground they thought a great sin, and that it would be so far from
excusing sins, as that it would aggravate them. So here we see these Gentiles shall not only be reckoned with for the actual 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 20th verse, that the power of God being clearly seen in the
creatures, they neglecting to spell and read it, so much knowledge as they might have got God will reckon to them, and aggravate their sins by.
Thirdly, Which is yet much worse, when men refuse knowledge that they may sin the more freely, and so stop the ear, lest they should be charmed. As when men are loath, and afraid, and dare not read such a book as dis covers 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
sin. Thus also those that assent not to truth when it comes strongly upon them, but seek to evade it. But, 1 Cor. xiv. 37, when the apostle had
clearly discovered the truth in those things controverted, so as whoever was spiritual, or not fully blind, might see, and would acknowledge the
truth, then he shuts up his discourse about them, ver. 38, If any be igno
rant, let him be ignorant ; for it is wilful, it is affected ; he speaks it as
elsewhere, Rev. xxii. 11, it is said, He that is unjust, let him be unjust
still ; that is, he that will be unjust, and refuseth to turn, let him go on. This is a great sin, for God, you see, gives such a man over. One that is but neglectful, or dull of capacity, God will take pains with him, to teach
him, and bear with him, as Christ did with his disciples ; but if he be wil
fully ignorant, he lets him die in his ignorance, and yet will reckon with
him, as if all his sins had been committed against knowledge, because he
refused to know.
[4.] The fourth is to hate the light, and to endeavour to extinguish it. This is yet much worse, when men hate the word, and the ministers of it, the examples of God s people, and the light they carry with them, they
shining as lights in a crooked generation, Phil. ii. 15, and yet they hate
these, as thieves do a torch in the night, and fly against the light as bats
do, and as the Jews did, John iii. 20. This Christ says is the great con
demning sin of all others. So these Gentiles put Socrates to death for re
proving them. And thus men sin also, when they labour to extinguish the
* like not to retain God in their know
light in their own consciences, and
ledge, ver. 28, but would study the art of forgetfulness, when men have
put the candle out, and drawn the curtains, that they may sin, and sleep in sin more freely and securely. Thus those also sin in a higher measure, who have had a clear conviction that they ought to be thus strict, and
ought to sanctify the Lord s 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. iii. 14, these sin
against their knowledge, and are the worst of such sinners. And this estate
Aristotle himself makes statum maligni, the state of a wicked one, namely, when the sparks of light are extinguished or hated. For when any man s
light is lost and turned into darkness by sinning, then, as Christ says, how
great is that darkness ! When good laws are not only not enacted and
embraced, but repealed also (it is Aristotle s similitude, to distinguish an
AGAINST KNOWLEDGE. 173
incontinent person and a wicked man), this is an high kind of sinning. So
of these Gentiles it is said, their foolish heart was darkened, they had
extinguished 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
Bin away the light of the word they had, as they in Jude who were religious
once, and then they quench even that little spark of nature that is left.
Also ver. 10, corrupting themselves in what they know naturally.
[5.] Fifthly, Men sin against knowledge yet worse, when they hold opinion
against their knowledge. So many are said to do. In 1 Tim. iv. 2, he fore
tells they should speak lies in hypocrisy, and invent lies that should have a pretence of holiness, which they know to be a lie, or else they should not be said to speak lies in hypocrisy ; but they do it to maintain their honour and greatness, which must down if their doctrine prove false ; and though many are given up to believe their lies, 2 Thes. ii. 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 ways of preferment, and their dependencies on great ones, or to
maintain[ and uphold a fashion, or out of pride having broached an error maintain 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. vi. 4, 5,
namely, pride and covetousness, and supposing gain godliness, and so fashion
ing their religion accordingly; when men are knights of the post, that
will write or speak anything, whereby they may get gain and preferment.
(2.) Secondly, Men sin against knowledge in regard of others.
[l.j First, By concealing it. The apostle indeed says in a certain case, Hast thou knowledge ? keep it to thyself. He speaks it of opinions or
practices about things indifferent, which might scandalize the weak ; but if thou hast knowledge which may edify thy brother, thou oughtest to com municate it. Socrates, knowing there was but one God, said, in his apo
logy for his life, that if they would give him life upon condition to keep that truth to himself, and not to teach it to others, he 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 iv. 40, Whether
it be better to obey God than men, judge you ; and We cannot but teach the things we have heard and seen, says Christ ; for knowledge is a thing will boil within a man for vent, 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 bushel, which may give light to all the house. Hast thou knowledge of God and of his
ways ? thou canst not but speak (if withal thou hast but a good heart) to all
in the family, to thy wife in thy bosom, &c. God took it for granted that Abraham would teach his children what he should know from him : the game disposition is in all the children of Abraham.
[2.] Secondly, WTien men endeavour to suppress knowledge. As the
Pharisees, they kept the keys of it in their hands, and would not open the
treasures of it themselves, nor let others do it neither. So they (Acts iv. 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 speak no more in his name. And this they did against their consciences, by their own profession, we cannot deny it ; as if they had said, if we could we would, but it was too manifest it was the truth. So when masters keep tho^r servants from the means of knowledge, they are thus guilty.
174 AGGRAVATIONS OF SINNING
[3.] Thirdly, When we would make others sin against their consciences. The Pharisees, 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 he judged it evident enough that a sinner should not do such a miracle as was never done since the world began. And so Jezebel made the judges and witnesses sin against conscience in
accusing Naboth ; and so some of the Gentiles, that would hold corres
pondency with the Jews, would have constrained the Galatians to be cir
cumcised, Gal. vi. 12. Those that knew that circumcision was to be abo
lished, yet they would persuade them to it by club-argument, drawn from
avoiding persecution, not from evidence of the truth, or by reasons that
* con
might convince them and their consciences ; therefore, he says, they
strained them. The persuaders might indeed glory, as having their cause and side strengthened, but they won little credit to their cause by it ; for as the persuaders arguments were suited to flesh, so the others yield ing was out of flesh, and so they glory in your flesh and weakness, says he ; as the papists urged Cranmer, not by arguments, but threats and pro mises, to recant ; this is the greatest cruelty in the world, to have a man murder himself, stab his conscience. To offend a weak conscience is a sin,
if but passively, when thou dost something before his face, which his con
science is against ; but if thou makest him wound his own conscience, and
to do an act himself which his own conscience is against, it is much worse ; as if thou beest a master, and hast a servant who pleadeth con
science that he cannot lie for thy advantage in thy shop, or who will not do unlawful business 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 do that for which God will
whip him worse ? Shew mercy to those under you, inform their con
sciences, wring them not, you may hap to break the wards if you do.