In this verse the apostle taketh off the prejudice and
cavil whereby his admonition might be slighted and evaded. They might reply, We
have no need to be taught such a plain lesson; we know that life is short, and
that God's providence governeth all things. Do you, saith the apostle, know all
this? then you are the more obliged to subject your desires to his will and
pleasure, which he proveth by this general rule. There is nothing difficult in
the words but that to him it is sin, autooi hamartia estin, that is sin indeed;
there is more of the nature of sin, there is more of the effects of sin, which
he shall find in his own conscience, and in hell torments, and God's judiciary
dispensations. Like sayings you have elsewhere: see John ix. 41, and xv. 22.
But you will say then, Are those that sin out of ignorance wholly free from
sin? I answer - No. For (1.) Sins of ignorance are sins, though more
remissible, 1 Tim. i. 13, though not so highly punished, Luke xii. 47. God's
law was once impressed upon our natures, and we are obliged to all that was
written upon Adam's heart. (2.) Affected ignorance rendereth us highly
culpable, 2 Peter iii. 5, when men shut the windows, and resist the light; for
then they might know, but would not. Out of this verse observe: -
Obs.
1. That it is not enough to know good, but we must do it also. Gifts in the
mind, without a change in the heart, will not stead you. Often we find that men
of much knowledge are apt to be enslaved by their appetites, the lower and more
brutish faculties; and though they be orthodox, yet are unmodified; keen
against errors, but indulgent to vices. Oh! consider, you should add to
knowledge temperance, 2 Peter i. 5, otherwise what will it avail you? Others
are ignorant of God in their minds, and you deny him in your lives. Others
question the truth of religion, and you deny the power of it. Besides, it
serveth to check slighting thoughts of a plain truth. We are apt to say, I know
this enough already. Ah! but do I practise it? Is not this a new hint from God
to convince me of my negligence? Surely God seeth I do not live up to this
knowledge, therefore the same truth, this common truth, is returned to my mind,
&c.;
Obs. 2. Sins of knowledge are most dangerous. They are more
sins thim others, as having more of malice and contempt in them. There is more
contempt both of the law of God and of God's kindness. See Mat xi. 20. It is a
sign you love sin as sin; for when you know what it is you adventure upon it.
Besides, sins against knowledge have more of the marks of God's vengeance upon
them. In the reprobate they are punished with great despair and horror of
conscience. See Prov. v. 11-14. Or with hardness of heart. Iron oft heated and
oft quenched groweth the harder. It is just with God to punish contempt of
light with obduracy, or with madness against the truth. The most moral heathens
were the sorest persecutors, as Severus, Antoninus, &c. This is sensibly
and clearly discerned in apostates, who are carried on with most wilful malice
against the truths which they once professed: Hosea v. 2, 'The revolters are
profound to make slaughters.' Forward professors turn violent persecutors. They
would fain quench the light shining in their own bosoms. Alexander, once a
disciple, but he 'made shipwreck of the faith,' 1 Tim. i. 20; and he is the man
that must set on the multitude against Paul: Acts xix. 33, 'The Jews drew out
Alexander, and he beckoned with the hand. The same man is intended; for he
dwelt at Ephesus, as we learn by both the epistles to Timothy. Now the Jews set
him up as the fittest accuser of Paul. He knew his doctrine, and he must appear
to turn all the blame of the uproar upon the Christians. Once more we read of
this Alexander as a desperate enemy of the truth, 2 Tim. iv. 14. Certainly the
rage and malice of such men is the greater because of the abundance of their
light which they have renounced. No vinegar so tart as that which is made of
the sweetest wine: Prov. xxviii. 4, 'They that forsake the law praise the
wicked;' that is, do not only commit sin, but approve it in others. Still they
are the most violent and forward men. Sometimes God giveth them up to
sottishness. See Rom. i. 21-23. It is very notable, and it doth exceedingly
verify the apostle's observation, that the most refined and civil heathens (who
are presumed to have most light) were given up to the most beastly errors about
the nature of God, as the Romans and Grecians worshipped fevers and human
passions, deam cloacinam - every paltry thing for God; whereas the Scythians
and more barbarous nations worshipped the thunder, the sun, things terrible in
themselves; which plainly discovereth God's just judgment in 'darkening their
foolish heart,' because they were not thankful in the improvement of light
received. But the greatest displeasure of God against sins of knowledge is
declared hereafter in the torments of hell, where the proportions of
everlasting horrors do rise higher and higher, according to the several
aggravations of sin, Luke xii. 48. Thus God punisheth sins of knowledge in the
reprobate; but his own children do also perceive the difference between these
and other sins. Nothing breaketh the bones and scourgeth the soul with such a
sad remorse as sins against light. This broke David's heart: Ps. li. 6, 'Thou
hadst put knowledge in my inward parts.' He had committed adultery against
checks of conscience, and the watchful light of his inward parts, &c. I
might speak much more upon this argument, but that I only intend hints.
Concerning the danger of sins of knowledge you may see more in Mr Thomas
Goodwin's treatise called 'Aggravations of Sins of Knowledge,' whose judicious
observations being so full and express, I shall presume to add no more.
Obs. 3. Sins of omission are aggravated by knowledge, as well as sins
of commission. The apostle saith, 'To him that knoweth to do good, and doeth it
not,' &c. Usually in sins of commission natural light is most working,
because there is an actual disturbance, by which the free contemplation of the
mind is hindered; and because foul acts bring more shame and impress more
horror than bare neglects; yet to omit a duty against knowledge may be as bad
as to tell a lie against knowledge. The rule is positive, enforcing duty, as
well as privative, forbidding sin; and according to the knowledge of it, so is
the obligation. Oh! that we might be more conscientious in this matter, and be
as tender of omitting prayer against light, and neglecting to meditate and
examine conscience against light, as we are of committing adultery against
light!
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