came to the discovery of this sinne Indeed they did discerne a very great Ataxie and disorder they knew there was much a misse in their life and that this also had infected the mind and soule but that deepe silence which every where may be observed among the croud of their morall Writers who speake very little of the spring and fountaine of vice when they have spent many sheets on the streames and branches of it is an undoubted witnesse of their ignorance and if it were not a worke too great to be dispatched within the compasse of a Sermon I might bestow some more labour then now I will to evince this by undeniable instances yet take one or two How little doth Homer speake or is he not wholly silent in this and yet he is preferred to some of the best morall Philosophers Stoicks or Academicks for in Horace's judgement he better tels us Quid sit Pulchrum quid Turpe quid Vtile Quid non Plenius melius Chrysippo aut Crantore dicit He that should read Homer and hope to find any fatisfactory account of this will surely cast him off at last say he hath lost his labour and knowes now as little as Horace himselfe did of this by his reading and revolving Trojani Belli Scriptorem Well Chrysippus the second Stoick Philosopher for eminency Qui fulcire putatur Porticum as Cicer. Acad. l. 4. quoted by Mr Gataker in Praelog ad Annot. in M. Antonin and of whom Laërtius say's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. l. 7. He hath falne short of Homer in the Discovery Quid Pulchrum Quid Turpe c. Crantor also who was no small babe in morality if either our Poët may be judge who citeth him as one very eminently before others in his discouse of vertue and vice or if Cicero and Panaetius Master or friend to Tubero may be judge who tell us of a booke of this Crantor which was Non magnus at Aureolus qui ad verbum est ediscendus and yet Homer speakes Plenius melius Quid Pulchrum Quid Turpe c. So that now we may hope either Homer or Horace from Homer is able to give us the best account of this matter either of which I assure you are farre from a competent measure of knowledge and from any considerable progresse in the enquiry and discourse of this matter * What these menkâ—ew is breifely mentioned by Mr Auth Burgesse of Origin Sin part 2. cha 20. which I met with since this was finished And where these or such as these do speake of this besides that it is little they do generally resolve it into a pronesse springing from worser constitution of that matter of which we are formed or a pronesse soonest to imitate what is worst A Doctrine which may passe with the favourable name of an excusable errour in these men who were without the Law but is no lesse then Abominable heresie in Pelagians who as right sonnes of erring Fathers have walked in the same way of folly and approved these men's sayings From this first sort of well improved men let us next consider 2 Pelagians mistake this knowledge 2. The well improved naturall man in a Pelagian dresse and on Pelagian principles proceeding in the enquiry and pretending to have made the discovery of this indwelling concupiscence and boasting themselves as who rightly know it But how much they were mistaken a very briefe recounting of the opinions and Positions concering this matter will evince Chemnitius then whom scarce a more learned divine can be found among the Lutherans tell 's us that the Pelagians deny the whole doctrine touching Originall sin and blot out the very name of it also Nor is he single in this report of them Pet Martyr tel's us as much Pelagiani universam doctrinam de Peccato originali negant ncmincetiam sublato loc com de Peccat orig Pet. Martyr loc com cl 2 nay who is there that send 's us intelligence from the Armies of the living God that doth not assure us that this is one a principall strong hold which these men have fortified against Grace and the truth of Christ but let us give you a transient view of what they teach their disciples and would obtrude on us Pelagius at Rome whither he came after he was discovered in the East began to maintaine the opinion of Sinlesse perfection Histor Pelagian l. 1. c. 3. Defendere Coepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Vessius A Doctrine which floweth from a proud heart which knowâ—s not its own sinfulnesse a corrupt stream which ran through the stoicke Philosophers tainred Origen and overflowed Pelagius and his followers as Hiereme hath observed as he is cited by Joh Ger Vossius and the evident connexion of the conclusions to the principles of those men and the undeniable conformity of their dictates which any one may see who will be at the paines to compare them in their Paradoxes gathered together by Justus Lipsius Just Lipsius in suâ manâ—duct ad stoicam Philosopham with the Doctrine of the Pilagians mentioned and refuted by St Augustine collected into one by the learned paines both of Vossius and Cornel Jansenius in his large and learned Book called Augustinus seu Doctrina St Augustini c. In a word it is well known how highly these men advanced nature cryed up the sufficiency and power of it which cannot be but where first there is a great degree of ignorance or errour and mistakes in the doctrine of Originall sin and what these mistakes if heresy may be so called were beside the Authors mentioned Dr Featly will give us an account in his Pelagius Redivivus c. to which Authors I referre Scholars who can examine and compare these together and hope others will take it on the word of one who is willing to be tryed by such as are able to judge in this cause and therefore cannot be suspected of a purpose to impose upon them briefely when we read that these men taught their Disciples Pelagian Haeresies heresy 1 1. That there was no Originall sin or corruption of humane nature heresy 2 2. That Adam's sin endammaged himselfe onely properly us onely if we imitate him heresy 3 3. That we are borne as perfect age onely excepted as Adam was created c. When we read these and such like Doctrines we evidently see and need no farther proofe to demonstrate that these men have not discovered this sinning sinne and yet they were men of naturall and improved parts so was Pelagius a man excellent for learning as August cited by Vossius Augustin-Epist ad Paulinum subinitio So was Caelestius a man of acute Judgment and well improved for he wrote whilest young three Epistles of which Gennadius affirmeth they were omni Deum desideranti necessariae so was Julian Ingenii doctrinae facundiae praecellentis saith Vossius a man acer ingenio saith Gennadius yet how brutish were these Pastours in
which is enlightned and though many times he doth not see to the utmost bound of it yet he never sees beyond it though many times he fall short and his sight is over-run by the longer race which the Sun beame run's yet it never out-runs the shortest ray of light but keeps even with it taking up where the Ray first withdrawes it's light So the naturall man walking in his search after this sinfull frame of nature by a light that runs not farre enough to discover this whole mystery of iniquity must needs give over his search and fall so farre short of the discovery as his light fal's short of penetrating the darke corners and recesses oâ— this sinne Now the greatest and clearest light with which these naturall men entered this profound deep heart was this Omne peccatum est contra naturam * So some of the Schoolmen Peccare nihil aliud est quaÌ„recedere ab eo quod est secunduÌ„naturam Aq. 1.2 q. 109. art 8. c. And having lighted up this lamp they made some shift to discover some little and indeed it was comparatively but little to what lay hidden they could tell us that Bonum was secundùm naturam Senec. Epist 118. and else-where others could tell us Bonum est quod naturâ est absolutum Cicer. de finib citing Diegen Babylon And Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence indeed it followes that since contrariorum contraria est ratio Malum must be quid prater vel contra naturam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now let us take up this darke Lanthorne and see how farre this could likely guide them in this enquiryâ— I say it could guide them but very little in judging of any but lesse in judging of this sinne for this Maxime of theirs occasioned their mistakes as is evident The early springing of corruption occasion of the naturall mans ignorance of this sin 1. The very early springing of this bitter root was an occasion of their errour in judging of this sinne though they proceed by this undoubted maxime for be it Peccatum est â—ontra naturam yet what is contra naturam is also later then nature and of some after seed time and springs up afterward The Gardner sowes good seed the weeds spring up afterwards the Statuary beautifieth the Statue wormes and blemishes are the unwelcome birth of injurious time and rougher usage Diseases are the rust of the body and a rust is contracted by some after maligne influence In this manner then the naturall maâ— best improved seduced and drew himselfe into an errour touching this sinne He lookes to the early budding of nature observes what the first fruits are And finding them so early concludes they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so rather acquits them as innocent or commends them as laudable then suspects them as culpable oâ— condemneth them as guilty He knoweth and there is much truth in it that primum iâ— quovis genere est maximè conformè producentiâ— if Nature then lying open to his view and observation first produceth such effects as we by the Law know to be sinne If the workings of this sinfull frame be judged the first fruits of nature as indeed they are apprehended and judged by some men no wonder if they conclude them as farre from being contra naturam and blame worthy in their morall consideratioÌ„ as they observe they are before others in their naturall spring and birth This indeed is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Naturall best Improved man that these motions are sâ—…undum naturam which is true only of corrupted nature to which these motions are consonant therefore not vitious in themselves nor from a Vitious fountaine In one word this light Omne vitium est contra naturam could not discover what that nature is which thus is made the law condemning vice but it needed another light to discover that viz the word and spirit of God by which we know what that nature is to which sin is a contrariety and so we can discover by this rule more of its sinfulnesse because we know more of the holynesse of primitive created nature in a contrariety to which it is true that sin secondarily doth consist I say secondarily for sin is primarily a contrariety to the holy nature of God and so farre as this is copyed out in us and remaines in our nature so farre it is true to say Quâ—d câ—ntra naturam est peâ—…atum but the truth is A naturall man can no more discover the deformity of this sinfull frame by comparing it with his notion of nature then a man can discover the great unlikenesse of a picture from the first patterne of it by comparing it with a draught of the same picture taken by the copy that is already greatly defaced Could the naturall man come to a sight of that excellent frame in which our nature was first modelled he might probably discerne how much we are unlike our selves how much contrariety there now is to that holynesse which once we had and so how much sinfulnesse there now is in us but He cannot do so the glasse in which he beholds this naturall frame is full of spots and darke pieces which hide and dissemble the greatest part of those spots and blemishes which are in us But beside this mistaken notion of Nature and its first visible actings 2. Graduall increase of this sins strength is occasioÌ„ of naturall mans ignorance of this sin 2. There is another thing that occasions the naturall man's error and renders it impossible he should discover this sin fully That is the Graduall increase and constant growth in the soule which keeps even pace with his improvement in his naturall and acquired abilities It is a sin that loseth not it's strength by its long continuance its vigour abates not in old age and this occasions this conclusion that it is not contra but secundùm naturam and the naturall man thinks his conclusion rationall I see saith he All preternaturalls are still in the waine and lose as much of their strength as they get of age A winter floud is not after a month or six weeks faire weather like what it was before But I see a faire river increaseth its stock by running and the same beares up a gallant ship before it loseth it selfe in the ocean which would hardly beare the smallest fishers boat a mile or two from its spring head A Glaring Comet shines brighter then Venus or any of the brightest starres but it grows dimme and fades quickly Because these are not from naturall causes working orderly and per se but are the effects of a cause that acts per accidens to the production of them And by this piece of Sophistry deceives himselfe arguing from the graduall increase of this sins strength to a denyall or a diminution of it's sinfulnesse and he will not entertaine at any hand a thought that it can be sinfull which he
formality of the heart in prayer in reading in hearing in all he doth 3. The misplaced order giving earthly dying empty things the precedence to heavenâ—y eternall satisfying objects and either seeing first in time what might well be either not sought or last sought or first in affectioâ—ate desire of them in highest prizing of them and in ardentest love to them though all these be mixed with the prayer or indeed though the Prayer of a naturall man be nothing else but an abominable heap of such â—isordered and sinfull suites yet he doth not see or observe it Shall we view him in hearing and observe how he differeth from a holy sanctified knowing person in this also though the unregenerate man knowes much as hath been said of this sinne yet he seeth not how it either makes him deafe and stoppeth his eare or dull and slow to heare or erroneous and mistaken in hearing he seeth not how it fills him with prejudices against the word with dislike of it and opposition to it nor will he be made sensible of it but the regenerate though perhaps he hath lesse of that speculative direct he hath more of an observing reflex and particular knowledg and he observeth all these in his duties he observeth how this sin dasheth his Most Perfect knowledge of God with ignorance Most Stedfast faith in the promises with unbeliefe Most Sincere love to the Lord with selfe love Most Pervent zeale for the Lord with in differency Most Strong desires after Christ with carelesnesse Most Sweet enjoyments of the hope set before him with some bitternesse oâ— other In one word he seeth that it is by this sinning sin that neither habituall grace in the scule nor actuall grace in the life can be perfect but as Paul Rom. 7.21.23 so he seeth another law in his members which leadeth him captive and that when he would doe good evill is present with him that what good he would he cannot do and in that good which he doth he doth also that evill which he neither would nor should doe but this the most knowing scribes meriting justiciaries and formall professours do not observe 4. Differ The regenerates knowledg is a soule a baseing knowledg so is not that of the unregenerate 4. The regenerate soul's knowledge and the knowledge an unregenerate man may have of this sin differ in this that the knowledge of the one is a soule abaseing humbling knowledg he cannot looke on this sin but it layeth him low in his own eyes the other lookes on this sin and yet keeps up as high thoughts of himselfe as ever he is proud and beasteth both of his duties and of his person He is not as other men neither yet are his workes as other men's works are the one as an ingenuous and relenting child looketh on this sin the root of all that rebellion he hath acted against his Father and blusheth at the sight what such a heart in me still is there yet remaining any thing of that treasenable disposition Doth my heart still entertain any part of that enemy which would pull the crowne from my father's head Oh wretch undutiful and disloyall soule canst thou thinke of this and not loath thy selfe canst thou see this and see any thing to boast of Hast thoâ— but one thing in which God delighteth which he chiefely desireth and is that so defiled so polluted with sin that his glorious and holy eyes cannot delight in it wherewith wilt thou theâ— come before God what canst thou offer to him Think on it thou who castest thine eyes on these lines and seriously consider it The regenerate soule and so thine if thou art borne againe which longs to have the match consummate between Christ and iâ— selfe which longs to be married to the Lord in an everlasting Covenant is and cannot but be ashamed to see that her dearly beloved spouse her Highly honoured her onely desired Lord should find her ever at all time in such defiled garments with such raggs polluted raggs hanging upon her it is aâ— humbling consideration that its best dressâ— is a menstruous cloth that its cleanest hand is leprous this affecteth the heart with griefe and sorrow whereas the knowledge which the Pharisees had of this sin and the knowledge which the unregenerate man now hath of it doth not either affect the heart with sorrow or abase it with holy shame for it If that hellish fire which burneth inwardly do violently breake out and send up such thick and black clouds as do darken the lustre of their Credit and benight their fame and glory among men if it do beesmoot and discolour a naturall conscience that the man cannot confidently converse with men least they upbraid him nor peaceably converse with himselfe because conscience dares not looke on it selfe then he is grieved and troubled he is a foole then in his own judgment because he hath so lost his credit or his peace and so he is ashamed of the sad effect not grieved for the sinfull cause sorry for his losse not ashamed of this sinning sin which I might set forth by this familiar Similitude As an adulterous wife which hath not cast off all sense of honour among her neighbours nor all desire of peace with her husband hath some kind of trouble and shame too upon her spirit in the discovery of her loose and wanton practices but her trouble and shame is for her dishonour in the eyes of those she would have think well of her and for her losse of peace with him she would seeme to love but not for a treacherous heart whence all that wantonnesse and unfaithfulnesse did arise so it is in this case there is a sense of honour and desire of peace in the naturall heart and the breach of either affecteth it but not the cause of this breach In one word the regenerate man is constant in his griefe for and in his abasementon thought of this That a mixture of water with his best wine that an alloy of dross with his purest gold that a misty darknesse with his clearest light should debase them upon an examination and tryall the unregenerate man upon tryall casteth all off with such like recrimination there are none without their faults no grape but hath or had his sharpnesse no wheat ever grew without its chaffe men are but men and can be no more then men and this is all he cares for in dwelling sin he hides himselfe in the croud of men like himselfe and is not ashamed to be as they if he appeare not worse he dareth to boast in himselfe 5. Differ A regenerate man opposeth sin vigorously so doth not an unregenerate man 5. Againe in the next place the difference lyeth in this That the knowledge of a regenerate soule awakeneth and excites the soule to a vigorous opposition of it the unregenerate learned man knows but this knowledge doth not engage him to oppose it vigerously with all his power The sanctifyed soul's
and cannot but cut our thtoats if we suffer him under any disguise whatever this old man mistaken will murder sonles therefore c. Try whether you have discovered him be diligent in the tryall of your knowledge concerning your sinfull natures But you will enquire how may we discerne the nature of the knowledge we have of this sin How may we find whether our knowledge be true right and such as the enlightned soule such as St Paul had well then hoping thou who so enquirest art in good earnest I will referre thee to the differences which are assigned already by which thou mayest know what kind of knowledge the unregenerate hath of this sin and what the regenerate man hath and then comparing thy knowledge with those differences thou mayest most certainly judge what thy knowledge is Consider is it a spirituall knowledge canst thou discerne the spirituall iniquity as well as the unreasonable iniquity of thy sinfull nature Canst thou make out the sinfulnesse of thy nature and prove it by Practicall and experienced premises Canst thou discerne how it intermixeth it selfe with all thy duties dost thou really see this canst thou heartily grieve for thy sinfull nature dost thou see reall cause of humbling thy soule for this Canst thou set thy selfe with all thy soule to oppose this sin canst thou spend thy time and lay out thy paines to throw him out of doors which will in spite of thee keep possession untill the house be pulled down Doth thy knowledge of this indwelling lust provoke thee to hate and detest it canst thou truly say thou dost loath it that it is that which thou canst not on any account be reconciled to And tell me what are thy affections to that holy law which forbids this sin doest thou heartily embrace that commandement which prohibits thy soule lest it should fulfill the inordinate desires of this lust or couldest thou wish there were no law to forbid thee consider what certainty thou hast in thy knowledge dost thou waver or art thou fixed in thy judgment and feest what all the proud world will not see or believe dost thou as St. Paul see another law in thy members and is this seeing thy believing Answer these Queries in singlenesse of heart and do not either deceive us or flatter thy selfe and thou mayest come to know what thy knowledge is of this sinfull frame of heart For farther examination I referre you to the perusall of those differencing and distinguishing notes laid down already to which I will adde two or three more now and so 1. Note of Tryill Right knowledge of this advanceth grace First Observe what tendency thy knowledge hath to the advancement of Grace to the exalting free and powerfull Grace or what tendency it hath toward the debasing of Grace by this thou mayest give a good Ghesse at thy knowledge so much as in it is working to the exalting of Grace so much there is of the true and right kind of knowledge the more thou givest of glory to the grace of Christ the more thou demonstratest thy thorough acquaintance with thy sinfull nature Doest thou with Paul see cause to praise God through Jesus Christ for setting thee free from this spirituall bondage doest thou see thy uncleane nature with an eye which prizeth and valueth that Grace which hath in part already and will in full and perfect manner ere long cleanse thee The leper under the Law never knew his leprosie aright untill this knowledge made him seek the remedy for cleansing and thankfull that he was cleansed from it So likewise it is never right Knowledge of our spirituall leprosie untill it tend to an applying our selves to Grace for healing it and end in admiration and praise of Grace that we are healed 2 Note Right knowledge relyes on powerfull grace to oppose lust 2. Next look well whither doth thy knowledge send thee for power and strength to oppose and subdue thy strong lusts If thy Knowledge of thy sinfull nature be such that it doth convince thee of thine inability to conquer thy lusts of thine insufficiency to perfect any good change wrought in thee it is a very good signe thy Knowledge is a right and sufficient Knowledge of this Lust And if this conviction tend to a serious application of thy soule to Christ for a present supply of strength to oppose it thou mayest surely conclude that thou knowest more then any unregenerate man in the world doth of this sin for if he can truly say that he sees a disclosure of so much sinfulnesse in man's nature that he concludes man cannot conquer it's power yet he never seeketh or goeth to Christ for strength by which he may conquer it but all his attempts are made in his own strength Now then deale truly and faithfully with thy own soule and consider whose strength thou usest and in what power thou hopest to subdue thy lusts for by this it may appeare what thy Knowledge is 3. Note True right knowledge directs to the right method of subduing it Thirdly thou mayest know whither thy Knowledge be right by observing what course and method it puts thee ◅on in order to a holy and blamelesse conversation How doth it direct thee in order to mortification and crucifying thy lusts and sins True and right Knowledge of this lust doth incline and guide the soule to set to a worke of reforming the soule first Who knowes the uncleanenesse of the streames aright and would cleanse them set's to the cleansing of the fountaine first and who hath right knowledge of a disease endeavours a cure by taking away the cause of it Well then tell me doest thou know that this sinfull nature is the cause of all thy sinfulnesse in thy life doest thou then see those polluted streames do run from this polluted fountaine Perhaps thou wilt say yes and with truth enough too but man tell me in thy attempts to cut off these streames to reforme and purifie this life where hast thou begun hast thou cleansed the spring He that begins not sanctification in the heart knows not aright the sinfulnesse of his nature 4. Note Right knowledge aggravates particular fins by this 4. Right knowledge of our sinfulnesse will allwaies account it an aggravavation of every sin If thou knowest this sin aright thou wilt see really a great deale of heinousnesse inexcusablenesse and vilenesse in every sin which thou examinest on account of thy extreame sinfull nature Consider then with Davids words in thy mouth I was conceived in sin and ask thy soule can'st thou as he did see how much this aggravates thy particular transgressions how it add's weight to thē this make 's thē voluntary delightful per petuall this makes them strōger enraged when the holy law of God doth restraine and forbid them Try then by these notes who can truly and experimentally answer to these queries may certainly conclude his knowledg of indwelling lust is a knowledge better and farre above the highest
never an upright judge of himselfe he ever accounteth himselfe better in the scales then he is whereas the humble man either judgeth exactly or wisely suspects himselfe to be defective and wanting of weight Whoso hath gotten such knowledg of the nature of God's Law and doth thus search may hope that he shall in due time discover this sinfulnesse which appeare's in it's fruits not all at once but some time more sometime lesse as provocations and opportunities set it on worke Now thy frequent search will discover it in this part of it The enemy that makes his excursions often must be as often observed watched and if thou would'st know him throughly thou must not sleep securely and let him make inroades upon thee at his pleasure This sinfulnesse is wise and politique it doth not allwaies appeare in the same garbe in the same method it varies it's manner of working and thou must enter the search after it with wifedome and diligence both or it will be too crafty and subtile for thee The more various it is the more diligent thou ought'st to be and deave with this as men doe with cunning cheaters that shift their lodgings change their habits alter their carriage and Proteus like appeare to you in a thousand shapes keep your eyes on them follow them to their very lodgings retiring roomes so do you keep your eye diligent in the watch of your sinfull nature that you may see it in it's retiring roome where it prepares to change it's shape Men that stand without see not what base fellow act 's the part of a King on the stage or how uncleane a villaine act's Joseph's part but he that goe's off ' the stage and see 's them behind the courtaine in their retiring place discover's all this so may we by a diligent observance of this 3. Direction Keep thy heart tender and easily affected with sin as it is contrary to God and his Law 3. Thirdly if thou would'st get and keep more cleare apprehensions and knowledg of the sinfulnesse of thy nature Then be carefull to get and keep a tender heart that soone feele's and is easily grieved for sinne as it beareth a contrariety to the Law of God and the holynesse of his nature what ever thou doest be sure to take heed thy heart doe not grow hard and insensible least it contract a brawny and callous hardnesse under sinne it must be a considerable cut that bring 's blood or paineth a man in that part of his body which is much hardned whereas the least scratch will draw blood and bring griefe with it to one who hath a tender cuticle A hardned heart will not be sensible of sin unlesse it be some great one which wound 's deep and then perhaps it may be somewhat sensible of it but yet not duely affected with it Naturallists tell us that those creatures which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not so perfect and acute in their sight they cannot see so well and clearely It is most undoubtedly true of the soule that soule which through sin hath it's eye either darkned or thus affected with dura lippitudine It 's disease marring the sight through a horny filme growing on the eye can never clearly and fully discover sin Looke abroad into the croud of men who call themselves Christians see how they differ in their account of sin proportionably to their different degrees of tendernesse of heart Reall Saints under a defect of this have and I wonder not at it fallen into a defect of judgment concerning the greatnesse of sin they have accounted that a little sin when their hearts have been somewhat hardned which in a tender frame of spirit they more rightly esteemed a great sinne And observe it as you have lost of your tendernesse so your sin hath lost of it's heinousnesse in your account recovered backsliders among Saints will beare me witnesse to this truth Tell me diddest thou rightly see the great sinfullnesse of an earthly mind of a formall and hypocriticall heart of a carelesse and loose heart of a vaine and foolishly wanton heart Diddest thou not think there was lesse evill in them when thy heart was somewhat hard and had lost of it's wonted tendernesse How hath thy boldnesse to sinne and thoughts that it was but a little sinne which thou art now about to commit gotten ground on thee upon such a decay time was when thou who art a tradesman sawest a great deale of sinne in a lie or equivocation to cheate in a little too much gaine Time was when thou who art a Scholar sawest a great deale of sinne in mispending a day or a few houres of thy time what is now the cause thou doest not so judg Is the sinne changed Or is the Law changed No but thou art changed thou wast then of a tender frame of spirit but now hast lost it and thence it is thou so misjudgest once thou couldest not step a step in those rough and thorny waies but thou did'st bleed and smart for it why doest thou without sense of smart now runne long in them is not this the cause thou hast hardened thy selfe in them and canst not see the evill of them In a word our sight and knowledg of the sinfulnesse of our nature is a knowledg of Spirituall sense and very much resemble's our knowledg which have by our bodily sense in this that due and just tendernesse is a very necessary and convenient disposition of the organ to discerne the object so let our spirituall senses be exercised in judging of sin with this convenient disposition in the faculty and wee shall certainly judge more rightly of it Direct 4. Oppose sin especially begin the oposition against first stirrings of it 4. In order to which farther take this as a fourth direction Give a vigorous opposition to sinne universally and begin your opposition at the very first spring and root of it let no sinne dwell peaceably in your sonles and let not any sin have a season to grow but cut it off ' so soone as it sprouts forth No man ever came to a right knowledg of sinne by indulging it for it still appeareth other then what it is to him who is unwilling to suppresse it As to the power and strength with which it worketh and as to the wisedome policy wherein it contrive's it's works it is more then evident that the best way to discover them is by opposeing our selves to them the encounter of an enemy is a meanes to draw forth his power and craft which had otherwise lay hidden And it will appeare also a very suitable and congruous way to discover both the sinfulnesse and the guilt the uncleanesse and the danger of sinne both in the branches and in the rootes of it by a timely and vigorous opposition of it For whilest we oppose it in the power of the spirit of God and by the word which is holy and directeth us in an opposition there is