But yet in the second place,1 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 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 sins will arise again and again, yet says a good heart, they must not think to pass uncontrolled 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 knowledge 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 ⟨p. 51⟩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 mans peace, and the more consideration before had, the more the peace is broken.
But yet in the second place,1 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 ⟨p. 51⟩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.
- 1Yet not of more sins against knowledge.Yet not of more sinnes against knowledge.
