an increase both of an internall light in the mind of an externall light in the word the one as the light of the eye which seeth the other as the light of the sun by which it seeth the foulenesse and blacknesse of sinne The word and law enlighten the soule which before was in the darke and blind and then the more the enlightened soule adheres to this word in opposition to sinne the more it seeth of the purity of the word and the vilenesse of sin There is in the word a native fitnesse to produce this effect and a kind of naturall connexion between these termes Contraries illustrate and disclose each other and whilest wee lay the word of God before us commanding one thing and our sinfull hearts suggesting an other sinne becomes in our sight exceedingly sinfull so it did to Paul Rom. 7.13 Beside this God doth delight to discover how sinfull a naturall heart is to those who would really have a deliverance from it and blessed them in this opposition to this end and farther thy opposition to it will be a meanes to take off the temptation to like and plead for that which thou should'st but hast not disliked and opposed and it is a dangerous temptation to overlooke somewhat of evill in that we have done when it is done since wee opposed it not when it was in doing men would faine be found not so guilty where they are sure to bee found somewhat guilty Thou wilt be the more willing to see the sinfulnesse of a naturall heart when thou so opposest it because thy opposition to it make's it cease to be thine in a great measure no more I but sin that dwelleth in me no more I but Satan that take's advantage of a sinfull heart c. Thou who canst oppose sin vigorously and heartily needest not be so much ashamed of it and thou wilt the more certainly discover that fully which thou mayst without shame when another will not if he could because he cannot but with shame But why stay I on these Christian who ever thou art that hearest or readest these lines tell me didst thou ever see the sinfulnesse of thy heart propending to sin so clearely as thou hast upon a victory over it presently after a strong opposition to it In a word either thy resistance hath foiled sin then on serious view of it with all its circumstances thou hast seen what vilenesse was in it or if thy resistance hath failed of the successe thou desiredst and thou hast fallen yet upon recovery thou hast seen and abhorred that sinning sin which hath so defiled thee who fall's unwillingly into the mire usually sees the more and is the more affected with that uncleanesse which he hath contracted 4. Direct View it with a weeping eye mourning heart 5. Would'st thou know aright the sinfulnesse of thy nature then be not a stranger to nor seldome in a serious and deep humiliation and sorrow for this sinfull frame though he cannot see bodily objects well whose eyes are full of teares yet he seeth these spirituall objects best who seeth them with eyes filled with teares He that was never duely grieved at an unkindnesse done by him to his friend never knew how great that unkindnesse was and he that never grieved that he carryeth about him a sinfull heart never knew yet how sinfull his heart is which he carrieth in his breast For these well regulated affections and passions are very sagacious and quick-sighted in the discovery of that which is their proper object Thus well guided sorrow such as I now speak of can find out the nature and aggravations of that for which the soule grieveth and if once thou canst bring thy soule to weep in secret over this sinning sin thou mayest be assured thou already hast some degree of true right knowledge of this sin and ere long holding on thus wilt get greater degrees and measures of it Every tear thou sheddest will be a glasse to represent somewhat more of it and every sigh will be a blow at the door of this charnell house or house of corruption untill it be broken open that thou mayest see and cleanse it Christian view all the remarkable seasons in which thou hast had any sight and knowledge of this sin more then ordinary thou that hast seen much of it in thy reading the law in thy hearing the law preached in thy meditating on it or whilest thou hast been conferring about it Didst thou ever see more of it at such times or ever so much as when thy soule hath been ready to melt into teares for it whilest thou hast fixed thine eye upon it and wept Call to mind what Improvements thou hast gotten to thy Knowledge at any times I know little if thou sayest not that Mourning times have been the seasons and weeping eyes have been the organs which have made the fullest discovery of this sin and added the most considerable improvement to this Knowledge Job was a mourner when he saw and left it for our instruction that Job 14.4 none can bring a cleane thing out of an uncleane And David was broken-hearted wholly immerst in teares when he breathed out that confession that full and clear description of our sinfull natures which are shapen in iniquity c. In a word get thee a vessell of Chrystall teares if thou wilt see how great the unhappy Eclipse of thy glory is Men who would see the Eclipse of the Sun choose to see it in a vessell of clear water and enlightned soules see the greatnesse of their Eclipse best in the vessell filled with teares of Godly sorrow 6. Direction Joyne lear ning and experience together study it joyntly in thy heart other men's books 6. Wouldst thou get and keep up a right Knowledge and apprehension of this sinning sin of this indwelling lust then joyne the Practicall Divine the experienced Christian and thy own observation to thy study of those authors who are accounted highly for their great learning Do not seek a right Knowledge of this onely from the learned nor yet promise thy selfe a full Knowledge of it without them I know others may have a Knowledge full and sufficient for them because they are not Scholars nor must be preachers without enquiry into it by the directions of learned men but you are Scholars who may possibly be teachers of others you must in order to a full discovery examine what learned men have said in this but yet consider that somewhat else beside learning is requisite to make them meet guides to you joyne therefore Learning and Experience together in those Authors you study touching this their Learning enables them to discover the truth in the more speculative notionall parts of it their Experience enables them to discover the truth in the more Paracticall part which hath most influence on the life And if thou canst as I am sure thou mayest find both Learning and Grace happily meeting in the same
steady in his aime and drawing the bow that he never misseth the marke and yet this were little unlesse he were 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the possession and enjoyment of himselfe and so equall to a deity as who so will may see if he will but observe the proud dictates of these vaine men and their swelling Paradoxes gathered together by Lipsius Lipsius Stoica Philos l. 3. tot Now can it be supposed rationally probable or possible that men so strangely possessed with an opinion of such high perfections should ever be willing to own or able to discover such a redundancy and fulnesse of evill in their nature But fifthly and lastly 5 Reason The best improved naturall man cannot reflect upon his soule according to the Law of God 5. Therefore the best improved Naturall man cannot discover the sinfulnesse of his nature because this discovery must be made by a due reflection of the soule on it selfe according to the Law of God now the naturall man cannot reflect thus duely on his nature or on the frame of his heart for sin under which the Naturall man is however highly improved seiseth on that part of the soule which should reflect thus and slupifies it and so impedes it Not from all kind of reflection and reciprocall observation on it selfe but from such a reflection as might produce this knowledg of concupiscence in the Apostle's sense It is true a Naturall man may looke back upon his outward actions in particular or generall and discover much of the irregularity of them he may also reflect upon himselfe in a froward fit of violent passion or when his heart hath been disordered by somewhat that opposed chwarted rebelled against his reason though his opposition were more calme and sedate thus he may reflect but he cannot turne his eye inward so as to see that close enmity universall opposition and innate dislike which his heart beares to every spirituall good in which consists much the truth and reality of this knowledge Sin is a disease that strongly affects both the head and the heart at once and so aâ— such diseases usually do it depriveth the sinner of all sense of his Danger Sicknesse It is not seldome compared in Scripture to these diseases It is a spirit of slumber Rom. 1.8 It is a Delirium or aotage Ezek. 23.5.7 whereby they are continually entangled in the thoughts and desires of the sinnâ— they love sinners are love-sick and perpetually meditating on the pleasant part esinne are not able in this like love-sickâ— persons to note and observe the faults anâ— blemishes of that they are enamoured with thus the understanding and mind are disabled to judge aright It is a Phrensie oâ— madnesse in them Eccles 9.3 which causeth them to do not like men but fooles Ps 94.8 and Jer. 10.8 like creatures that are acted by sense and by principles which cannot reflect on themselves They have no heart Hos 4.11 for sin which is spirituall whoredome takes away the heart robs the sinner of his understanding which is a reflexive power They have no knowledge Ps 53. to say is there not a lye in my right hand Isa 44. Nor doth the Scripture only say this but you shall find this verified by humane testimonies touching the maligne influence of sin so the Poet Sophoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the issue of sinfull pride in Ajax it bereft him of his wits Likewise Tully tells us Peccatum est perturbatio rationis Cic. Parad. 3. and what he saith of pleasure is true of every sin mentem è suâ sede statu demovet 1 Parad. And however you may doubt the truth of the story yet the morall of it is very full and to purpose that Bacchus strook Lyeurgus with blindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Lycurgus had contemned him I say the morall is good * Such a story tells Leon Hebraeus of Homer Sâ—…chorus for conteÌ„ning God Love or Cupid Sin which is a contempt of God blinds the sinner and he having lost his eyes can neither see the staines of his garment or the blemishes in his face In a word you may as soon expect and receive a sober account from a madman of his distractednesse as from the sinner a good account of his sinfull state Reason will tell us that every sin is the turning of the mind from the light either of Reason within us or from the light of that supreme reason which is without us which is the fountaine of all that Reason which is in us and be it from either still we are turned from it and so in the darke and how should darknesse discover darknesse It being then certaine and an acknowledged truth according to Scripture and reason also That sin hath a very maligne and strong influence on the mind to the stupifying and blinding it to the destroying the ability it otherwise might have to bring it selfe to a tryall and examination of it selfe It cannot be reasonably denied that an unregenerate man who is altogether under the power of sin is also under this inability and unfitnesse to be a judge of himselfe in a matter which will require such exactnesse and strictnesse as this will for it lyeth deep and as hath been intimated seemeth like that which is not culpable seemeth to come neare to that nature which is not blameworthy and it must be a good eye which distinguisheth Colours of near likenesse a good tast that discerneth meats that seeme to be the same for favour Well be it so Reason improved to the highest cannot discover this sinfull sin without the Law of God but may not that reason which besides the improvement of Education and learning hath the Word and Law of God to heighten it though not renewed by the spirit of Sanctification and regeneration attaine to some knowledge of this sinne Have not many learned men within the visible Church come to great measures of knowledge of this sinne Do you thinke that all who have been able to dispute about it to defend the truth and to overthrow the contrary errours have beene Regenerate and borne againe and seen with the eye of Saint Paul the sinfulnesse of their natures Do not we heare Sermons and discourses stating this point from men that are sensuall and carnall who live to that Lust which in the Pulpit in their discourses they condemne 5 th Generall propoposed The difference between a learned regenerate and a learned unregenerate mans knowledge c. Therefore to prevent this objection or at least to satisfie it by answering to it I proposed a fifth thing viz What is the difference between a learned unregenerate improved Scholar his knowledge of this sinne and the knowledge of a regenerate spirituall sanctified soule For this doubt must be answered not by Denying these men to have any or but little knowledge of this sinne I thinke I should manifestly
principles and truths compared with their naturall and necessary consequences or deductions The knowledg of the other is a conclusion from the same truths compared with their consequences and with his own heart and conscience The regenerate soule knowes this sin by a Practicall and experimentall observance of himselfe compared with those truths in the word which do containe this doctrine The unregenerate man know's it by a bare Logicall and Rationall deduction of a conclusion from such premises which he apprehendeth to be truths in his judgment though he never found them confirmed by any observed correspondence to his conscience or Practicall judgment The whole Syllogisme of the one is made up of premises which doe onely float in the head and do not affect the heart The other maketh up the Syllogisme with one proposition at least from his own heart from that which he hath noted in himselfe and which he can experimentally averre this may be seen in these different Sillogismes The unregenerate man thus proceeds to evince first motions or frame of heart propending to Atheisme or unbeliefe c To be a sin because it is of the same species or kind and differeth onely gradually from Atheisme or unbeliefe in it 's perfected fruit and product and therefore concludes it a rationall inference that Motions first irritated are breaches of the same * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Sanae mentis ruio dictat â—u babere in me convenit ca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volkel l. 4. c. 20. precept of which the motion perfected is and so a sinne The regenerate soule goeth more practically to worke what hinders or abates my love to or faith on God and disposeth me to either staggering in my saith or flagging in my affections is sinfull but now I find saith the regenerate soule that such motions such a frame of heart do thus shake my dependance on God they abate and quench my affections to him and therefore I know they are sinne As the knowledge of a redeemed captive who 〈◊〉 the weight of his chaines the misery of his state the drudgery he was put to the continuall danger he was in differeth much from the knowledg which another man who never was in slavery and captivity hath or may have upon report or reading the story It is one thing to sit and heare as Diâ—lo the Carthaginian Queen the story of fallen and wasted Troy another thing to see and behold it with Aeneas querum pars maâ—na fuâ—t yet both she knowes it as well as he but how different is their knowâ—edge The children and grandchildren of Captive Jewes in Babylon knew but yet not equally and alike with their Fathers or Grandfathers the misery of a strait and tedious siege of a sore and long famine My Physician knowes my disease which yet he never felt but I know it in an other manner he can talke more of it in generall but I can tell more feelingly what I suffered and what is the paine So is it in this case The learned scholar destitute of Grace and the spirit of God can discourse of a blind understanding of an erroneous judgment of an inadequate apprehension So likewise a regenerate soule can speake of these and when he doth mention them his own heart beares him witnesse and enformeth him what these sinfull imperfections are he is acquainted with the dimnesse of his best sight the mistakes or pronenesse to mistake in his clearest distinctest and certainest apprehension and though these apprehensions are not false yet he knowes how inadequate how farre they are from commensurate apprehensions of those things he should be better acquainted with and all this from a heart affected really and exercised constantly with the working of this erroneous blind rash and heady mind The selfe-observing experienced soule seeth this when he heares a Sermon of Heaven and the things of it when they are laid as open to the view as those things can which were never seen by that eye which could returne to tell us what they are when they are thus set before us How little is it we see of them how prone are we to judge carnally of them to measure them by two short a rule In a word such a one thinkes certainly either his knowledge of these is the least of any ones or else that few know lesse then he doth and is mostly troubled he cannot know more it is not so with one who discourseth of these things as of things at distance not within him In a word the unregenerate mans knowledge is a Logicall discovery of what he can prove by an Artificiall improvement of argumentative discourse not what he is acquainted with by experience The Regenerate if a scholar can do that plead for and confirme the truth by a syllogisticall arguing and so convince a gaine sayer beside this He can also by his experience of the indwelling of this sin by his experience of its wisedome and power in working to the impeding him from good and the provoking him to evill affect himselfe with it Againe Differ 3. A regenerate man seeth this sin intermixt in his duties An unregenerate man doth not 3. You shall observe there is this difference farther between the knowledge oâ— these two forts of persons in this thing That the sanctified regenerate soule knowes this sin in such manner that he seeth bâ—…rveth and consider's it's perpetâ—aâ—… and uncessant intermixture in all his duties The â—nr generaâ— naturall man knowes this sin but in sâ—ch Nationall generall way that he never observâ—… or seeth how it intermixeth it selfe with his dâ—ties he noteth not how it overspreads all hâ— actions and if the more studied knowledgâ— he hath of this sin do informe that it doâ— not lie sleeping while he is doing dutie bâ—… acteth to the impedeing and perverting 〈◊〉 dutie yet he is not able to see really and particularly how it hath stirred and acted iâ— this and that duty sâ—ill he keeps in the generall perswasion comes not to the particulaâ— application The unregenerate man prayeth heareth giveth aimes dealeth justly payeth even to the tithe of Mint Anise 〈◊〉 Cummin and though he is confessedly a â—…ner in his own speculative apprehension aâ—… judgment yet when he cometh in particulaâ— to the Temple to pray or heare He thanks Gâ— he is not as other men and his duties are noâ— as theirs whereas the regenerate soule seeâ— and observeth how each particular part of his services are certainely unworthy acceptance according to the holynesse of the law and he feares they are not as other mens not so spirituall not so pure as theirs he tasteth the bitternesse which renders his sacrifices unsavory to himselfe and how much more to God he smelleth the leven which sowreth the whole masse he seeth 1. The distracting wandering worldly thoughts that croud in upon him and presse on him for admission and will disturbe him if they cannot get entertainment while he prayes and heares 2. The coldnesse deadnesse and
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
knowledge and opposition of this sin do equally thrive and grow it is not so with the unregenerate his knowledge is greater then his opposition of it if he be acquainted with the power or wisedome of this sin and if he do apprehend it an enemy to be opposed yet he thinketh it enough to represse and abate it he intends not an exterminating and destroying of it Whereas the regenerate soule presently proclaimes an open warre and maketh it a mortall warre a bellum internecinum which shall end upon no other termes then the utter ruine of one party sin this sinning sin shall have no capitulation no termes of peace whereas a truce is soone granted by the naturall man how learned or how well improved soever and if a divided kingdome will satisfy this sinning sin there is presently a reconciliation and peace between them if this sin will content it selfe with those limits and bounds which either a naturall conscience of what is honest and to be done or of what is evill and to be avoided prescribeth or with those bounds which a more civill education and happyer improvement of reason hath prescribed if this sin will neither breake out waste the peaceable possessions which naturall conscience would willingly maintaine nor make an inroade and spoile the beauty and glory of his credit nor demolish the stately structure of his externall visible seeming Piety he is content that the Kingdome be sin's The unregenerate improved man is ever on the defensive warre and careth onely to keep this sin within the limits and bounds which he willingly allotteth it Now it is noâ— so with the regenerate soule he is ever engaged in an offensive warre against this sin and though he cannot cast it out of his soule yet he will be sure to cast it out and keep it out of the throne though he knowes it will have a footing in him yet it shall not keep this footing but with danger of loseing it by the continuall attempts which grace maketh upon it it will dwell here with us while we dwell in houses of clay but it dwelleth in the unregenerate as the master in a family with respect and rule but it dwels in the regenerate as an unwelcome guest who shall receive no favour nor beare any sway in him when this sinne prevaileth or is likely to foyle him he cryeth out as Paul who shall deliver me Not as a carnall man what termes of peace how should I satisfie this or that Lust A man who knoweth this sin as Paul knew it taketh thought how he may destroy it a man that knowes it as an unregenerate man doth â—ast about with himselfe how he may patch it up The one laboureth to cast out that rottennesse and loathsomnesse which lyeth hid in the Sepulchre the other contriveth and studyeth rather how to bedeck the sepulchre and paint the outside that it appeare not not offend the eye of more refined morality In a word all the opposition the unregenerate make is against the violent excursions of this sin not against the Being of it And their aime is to mannage these passions of this indwelling sin as a Horseman would mannage an unruly colt which he curbeth and aweth with bit and voice that he may readily safely and with delight use him The regenerate mans opposition is like that of a man against a devouring Lion which he knoweth cannot be brought to good service and is harmelesse but onely when he is dead therefore he knowes the sinfulnesse and determines the death of this sin at once 6th Difference A Regenerate man hateth the sinfull frame of heart so doth not an unregenerate man Another difference between the Knowledge of these men is this The one knoweth and hateth this sinfull frame of heart the other knowes but neither doth exert any true perfect hatred of it nor doth he see or believe there is any such cause to hate it The unregegenerate man thinketh that it 's connate close and inseparable manner of Being in him may be good excuse for his not hating it Hatred where ever it s terminated to that which it cannot utterly destroy is no better then a selfe disturbing vanity and weaknesse is the thought of a naturall man and in many cases it proveth true that he doth disquiet and torment himselfe who hateth what he can by no meanes rid himselfe of And on these principles he judgeth it unreasonable to professe or entertaine hatred against this sin he is perswaded it will adhere to him so long as he liveth and therefore will contentedly permit it to live The regenerate man doth perfectly hate it and makes that very reason one incitement to more perfect hatred of it which the unregenerate would have accounted a good reason to represse or abate his hatred Indeed here is seen the most absolute and irreconcileable hatred which a created Being can exert on just grounds because it doth so soon defile our persons and so soon render us unfit and unworthy of communion with God who is our life so soon rob us of our onely treasure make us beggars so soon as men therefore we in reason ought to hate it and the sanctified soule doth abhorre it Because it so closely adheres to us that whither so ever we go it is our troublesome attendant which we cannot shift our selves of its company is most unwelcome to us yet most unavoidable and this moves our Indignation against it because it is so inseparable from all we undertake and ingage in for performance of our Duty and service due to our God because what we most heartily wish we could that we most certainly find we shall not be rid of because in our best performances when we are best prepared for them and hope to be imployed without much disturbance from this enemy to all good because then we find it cannot be cast off it will not be so dispossessed of its hold or suppressed in its actings we do the more irreconcileably hate it for these and such like considerations heighten the regenerate man's hatred of this sin whereas the Naturall improved man rather hence resolves not to trouble himselfe for that he could not prevent nor spend his thoughts on that he cannot remove He accounts it scarce prudence to be troubled at that he cannot be handsomely eased of what cannot be cured must be endured Just like a man that will rather expresse a seeming welcome to a troublesome guest then let him know he is a debtour for that only which could not be with holden from him But now the frame and disposition of a regenerate soule and his behaviour is quite contrary he hates the more for this inseparable close adhesion of this sin This may be evidently seen in St Paul Rom. 7.15 who hated that which he did and surely if he hated what he had done he could not do lesse then hate that which had already and continually would put him upon doing the same When a man reflects on what
made a discovery of it by such beware of the attempt as you would beware of that which is certainly unfeiseable in the course that is taken as you would beware of venturing on an impossibility losse of labour which I foretell you will be the end of your attempt me thinks should warne you of this take heed of concluding you have discovered it as you would take heed of being mistaken in a matter of weight and moment If you rest upon it and determine that you have discovered this when indeed you have not what an errour will you runne your soules into How dangerously will you deceive your selves How inevitably do you undoe your selves If thou who readest thesâ— lines should'st as cleerely see it proved to thee that thou couldst not discover a false title from a true one as it hath been proveâ— thou can'st not discover a desperately deceitfull heart a very sinfull nature would'st thou venture on a great purchase and lay out all thy wealth on it and runne the hazard of being deceived would'st thou examine the title by no better helpes then thy owne naturall wit and sagacity would'st thou do so I know thou would'st not And yet wilt thou run this hazard and venture all the happynesse thou expectest and arâ— capable of thus dost thou dare to lay the stressâ— of thy eternall welfare on such a foundation aâ— is sure in nothing but to deceive thee Oâ— that all would and I beseech you Scholars whose parts I highly prize and value whose danger in this I partly know that you will consider a while Can you goe to Heaven with uncleane hearts with sinfull natures can any thing that is uncleane or that defileth enter there shall any who worketh iniquity dwell in the holy hill And how can such uncleane things as the naturall heart enter How shall that which defileth the whole life that Polluteth every action whose wâ—rke is nothing else but to increase abomination how shall this dwell in his presence who hateth sin with an infinite hatred who knowes and will judg in another kind of manner thâ—n now men judge themselves I confesse if God never would rip up the breasts of men if he would never anatomize them nor turne their inside outward if he would never search the heart and try the reines then might I have spared this Admonition for it were then no great matter whether men did enquire into themselves or upon enquiry whether they discovered any thing or not But since God hath purposed to try and discover the very secrets of the heart since his judgment will be according to truth be our judgment of our selves what it will it is of highest concernment to us that we proceed in judging our selves so neere as we can by the same rule and make the same discovery which God will make when he judgeth And this he never will or can do who makes no farther enquiry then his best improved parts can discover In a word thou who makest this enquiry and restest satisfyed in it wilt find thy selfe as farre mistaken as that malefactour who in the prison makes a sleight businesse of his selony and examines it with a voluntary hideing of that which his judge knowes and which is undoubtedly enough to hang him and upon this pronounceth himselfe guiltlesse Tremble at the thoughts of that soul's amazement which here deceives it selfe with such insufficient search which relyeth on this deceit and finds the greatnesse of it at last when God discovers it to him that he is not fit for an undefiled inheritance who hath so defiled a heart and uncleane nature be not deceived thou must be cleansed or eternally perish if thou wilt be cleansed thou must know thy uncleannesse and vilenesse in other manner then yet any naturall though improved man ever knew upon enquirie into it by his best naturall abilities and therefore as thou tenderest the issue of thy soule which will be of eternall and infinite moment to thee beware of this light which cannot discover beware of resting in this partiall and false knowledg which thou mayest possibly get by more refined naturals Take heed thy knowledg be no more then of the unreasonablenesse of thy sinfull frame and motions endeavour to get a knowledg of the spirituall wickednesse of them and of that contrariety that a naturall heart hath in it to a spirituall law Hell is full of the knowledg of sin's unreasonablenesse and the way to bell may be full of this knowledg too and I would not thou shouldst râ—st in that knowledge which is not the direct and certaine way to escape hell take heed of resting in that knowledg of this sin to which the improvement of naturall parts may carry thee in the generall whilest thou do'st not in particular see how it intermixeth with every duty so that thou needest grace to pardon and accept it and a mediatour to procure both it is a dangerous mistake which the naturall man runnes himselfe into when he seeth not the iniquity which is in his duties when he seeth not how sinfull he is in all his religious services it is a mistake that exposeth him to proud thoughts of himfelfe and of his duties that excites him to rest in himselfe that canseth him to keep at greater distance from Christ to undervalue pardoning mercy and free grace to increase his sins for resting on duty redound's much to the encrease of sin to render him hatefull in the account of God who is a professed enemy to every proud person Now such are the fruits of this knowledg we warne you of take heed of it 2. Caution Against relying on the opinion of men in their assertions contrary to the experience of Saint and witnesse of Scripture 2. TheÌ„ we have very good reason to beware how much we give to the judgment opinions of learned improved men in this point which never any of them whilst naturall couldfully discover and in which they have ever been prone to advance nature and debase grace in which they have generally set the crowne on Nature's head which they admired in the meane while robbing grace which they knew not Me thinks I need not say much to advise you in this would any of you rely much on the judgment of a boasting ignoramus when thou art sick thou advisest not with one that never did or ever will be able to find out that disease but with one who is known either to have already discovered it or that is known to have skill so as to do it if any can When thou travellest and needest a guide thou wilt not take him thou art sure will mislead thee but cannot direct thee it is no whit lesse folly to rest on the opinion of those learned men who speake of this without an experienced observation of this sin in their hearts it is of much moment in this point that we have somewhat of assurance that the man is a Saint and renewed in the Spirit of his
4. A Scholars knowledge is usually a more common and generall worke of the spirit of God in carrying him on in his ordinary and professed intendment of getting knowledge whereas in others there is more of the speciall worke of the spirit of God now it is more easie to mistake under a common then speciall work of the spirit of God 5. Farther yet scholars may more easily mistake in their Knowledge of this then other men in regard they apprehend many times more strength in the opposition men make to the truth then indeed there is and so do with lesse certainty and with more wavering hold this truth Let us then bring our knowledge to the tryall lest we certainly be deceived where we so easily may be deceived 2. Greater danger to themselves in mistakeing 2. Let us do it next the rather because if we be deceived in this it is of dangerous consequence to us and to our eternall concernment of much more dangerous consequence then unto others for it exposeth us scholars to a greater danger of continuing in a formall superficiall externall and insufficient course of obedience and seeming purity And who is engaged in this with any competent measure of knowledge to hide or defend or excuse himselfe is in one of the greatest dangers of undoing himselfe is armed most unhappily against convictions of the word and spirit of God and is like to stand out against all meanes of a reall heart spirituall and saving change and sanctification We may in all likelyhood sooner convince a prophane loose and wicked sinner that is as yet ignorant of his sinfulnesse by nature than we can a Morall temperate and sober scholar who knows much of this with a speculative knowledge and suppresseth much the working of this sin by his morall principles and advantages Scholars who are outwardly blamelesse but not inwardly sanctified and who have somewhat of the knowledge of this sin in their heads but nothing of the experienced heart knowledge of it in their soules are the men most in danger to live and dye in a formall seeming holinesse in an outside glorious shew with insides full of corruption and rottennesse they are most in danger to pasâ—e among men and with themselves for Saints while there is nothing at all of the saint in their heart nor any thing but the hypocrite and painted Sepulcher in their life Your danger is greater let your search be stricter then other men's 3. Greater endangering of others 3. Try your knowledge of this because it is a truth of Generall influence on the heart and life of men and either doth much promote their reall holynesse when it is rightly unfolded and set home upon them or else much impede retarde it when it is not rightly apprehended by us and unfolded to them A learned man erring in this endangers his hearers and though I intend not particularly to insist on these dangers yet this I say in the generall That the preacher who hath no other knowledge of this sin then the Pharisees had shall have no better disciples then they had If you would not then expose them to the dangerous mistakes of seeming holynesse of counterfeit regeneration c. look to it and see that your knowledge be right in this particular Consider the safety and welfare of pretious soules is concerned in this they may perish through a mistake of their naturall condition into which mistake yours may lead them and it is dreadfull to have blood of soules lying on your head Scholars seldome are single in their errors and the more eminent they are the more dangerously do they erre and I know not a point wherein there is much more danger attends our mistake then doth attend our errour in this and the doctrines depending on it What more dangerous and destructive then that errour which leads us from powerfull and irresistible Grace then that which hath direct tendency to undervalue Grace what more pernicious then that mistake which leaves a heart secretly corrupt and unholy and rends to the binding up the soule under this untill the heart-searching God discovers and judges it It is a soule-damning errour which doth ensnare the soule in a partiall outside and insufficient renovation Now of such tendency is this to our persons and of such sad consequence will it be to others who may possibly be hearers blind leaders of the blind untill both fall into the ditch will be the finall and last issue of us and our followers if we mistake such weighty necessary truths as these are 4. Expected eminence before others in holynesse 4. Consider next if you have not cause to enquire and examine your knowledge of this whether you had not need be more diligent by much then others on account of more eminent and exemplary holynesse expected from you Men do and reason good they should expect more perfect and exact holynesse from you then from others You know more of your master's will then they you know more of the excellency of holynesse you know more of the reward to holynesse you know more of the vilenesse of sin of the unsuitablenesse of sin to your admired and noble soule and reason c. on these and many other accounts it is expected that you should be more holy then others Now if you mistake in this doctrine which rightly understood hath notable influence on the soule in order to exemplary holynesse you will certainly fall farre short of your Duty and your friends expectation Now an ingenious spirit is very solicitous not to fall short of his friends rationall and just hopes I speak to many such now I hope and therefore I promise my selfe of you a serious tryall of this 5. Mistaken knowledge cannot lye still and do no harme it will mischiefe us by 5. Lastly that I may perswade you to try consider your knowledge mistaken through want of due tryall and examination will be an consider your knowledge mistaken through want of due tryall and examination will be an advantage which Satan and your own corrupt hearts will take and improve to further hardning you in sin and estranging you from conversion Mistaken knowledge will not remaine a thing of indifferent nature but it will eventually prove a great 1. Emboldning us to sin 1. Ewholdning you to cherish and foster those thoughts that frame of heart which should be mortified and subdued and the Divell will be ever animating you to venture so far as your doubts or mistaken knowledge can suggest you possibly may venture 2. Enabling us to colour over our fins and so improve this 2. Beside the Divell will improve your mistaken knowledge in this point to a craftinesse and subtlety of improving this sin under a staken knowledge in this point to a craftinesse and subtlety of improving this sin under a pretence and colour of innocency and sinlesse pleasing or humouring our naturall desires we must not neglect the search after one who lurkes in our family
degree of knowledg in men meerly carnall though of highest improved parts And here I might have advised them to give glory to free grace which hath revealed this unto them for flesh and blood could not and so have closed the Sermon but then I seare I should leave some unsatisfyed who would gladly get a right knowledg of this sinfull frame of their nature and would be willing to see more of it For their sakes I adde Use 4. A fourth Vse of Direction If thou wouldest get and keep up a more full and cleare knowledg of this sinfull frame of thy nature then let it be thy care Direction 1. Directi Study thoroughly and and affect thy heart with the nature and extent of Gods Law First To study well the nature of the Law of God endeavour to know much of this perfect Law and then thou wilt know much of thy imperfect heart Study throughly and determine clearely the maine Questions touching the obligatory power of the Law of God by which it bindeth the very mind and soule in its habituall disposition and first motions he that doth not stedfastly believe that the Law of God doth lay an engagement on the inward frame and bent of the heart will never stedfastly believe there is so much wickednesse in the frame of the mind as he seeth there is who hath well and clearely stated this point It is the Law by which we have the knowledg of sin Rom. 3.20 so the Apostle assures us when we know the just extent of the Law of God we do discover the extent of that Lust which is contrary to it and so when we see the Law extends to the frame of the heart and first motions we shall see what sinfulnesse there is in both When we know the holynesse of the Law of God we then shall discover the sinfulnesse and vilenesse of sin of this sin the known purity of God's Law will disclose the unknown impurity of sin and lust Study well the spirituall nature of all the commands of God when the soul seeth as Paul that the Law is spirituall it will also be able to see the spirituall wickednesse which is in lust that is contrary to it And remember in thy studying of these points that thou do not onely store thy head with demonstrative arguments that the Law is thus perfect in the extent and holynesse and spirituality of its precepts but with demonstrative arguments joyne also affecting motives that may worke on thy heart as well as informe thy head Want of these two I perswade my selfe are the great cause at least they are one great cause among others of the sad learned ignorance and mistake of great improved parts For whilest learned men mistake in the extent of the Law of God and determine that it bindeth no more then outward acts or perfected consented to and deliberate Motions and purposes of the mind it is impossible but that they should presently acquit both the frame and first motions of sinfull hearts and pronounce them under no law therefore contrary to none and therefore not sinfull This is the grand fundamentall errour on which the rest are built and which necessarily induceth us into many and great both Practicall and speculative errours This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the severall learned erring men and parties which I have reckoned up in the confirmation of the Doctrine if therefore thou wouldst avoid a dangerous errour and get a true right knowledg touching thy sinfull nature be diligent to understand the truth of the affirmative state of that Quaestion whether the inward habituall and secret frame of the heart and the first unformed indeliberate and unconsented motions be and ought to be under the Law of God to this adde the second part of this direction viz the affecting moving considerations that worke upon the heart the defect whereof hath been the cause of the uselesse and unprofitable knowledg of this Lust in those unregenerate learned men among us who have been sound in their opinions and determinations of this doctrine and who have mainteined in their disputes the contrariety of the Naturall heart and it 's first motions to the holy Law of God and consequently the great sinfullnesse of them so that they have been in part right in their knowledge Even so far as a speculative judgment was to act they have acted their parts aright but then they have failed in that other which is the practicall part of this knowledge which should worke upon the affections and heart and endline the heart to close with the Law of God in opposition to the stirrings and actings of this sin which should engage the heart to love the Law and to hate that sinfull frame those sinfull projects and tendencies which are contrary to the Law In a word then right knowledg of this sinfull nature consists in such a thorough full and adequate discovery of it and its workings together with a hearty affectionate and well grounded dislike of it and opposition to it the first part of it thou wilt attaine by a thorough studying of the speculative part of the question touching the Law of God its nature and extent The other part thou wilt get by engaging the affectionate part of the soule with those moving considerations which will perswade thee to close practically with the Law as understood in it's full extent 2. Be dilgent in comparing thy heart its frame and inclinations with the Law so known 2. If thou wouldest get and keep a right and due knowledge of the sinfulnesse of thy nature Then be often diligent and humble too in comparing thy heart and its tendencies with the Law of God Let not thy be onely taken up with the outward visible part of thy life she may appeare neat and cleanly abroad who may possible be found a very slut at home within doores follow thy selfe into thine heart and search well the secrets of thy soule neither be thou seldome in this worke doe it often for there is danger in little intermissions of our watch the waters which silently glide from this fountaine will rise to an undiscerned depth in a little time He that seldome searcheth hardly ever comes to a just discovery of his heart It is an often repeated search that is likelyest to discover a notorious cheate and when thou tryest be not negligent and carelesse in it do it diligently make it thy businesse and then thou wilt find what now lies hidden out of sight a dangerous Fistulating tumour must be searched with much diligence or the chirurgion will never know either it's depth or danger This spirituall corruption of our natures hath many and very deep pipes and all our skill is little enough to find out its secret conveyance and therefore in thy search be not slothfull and sleight And remember to take humility along with thee in the tryall for pride will never be content to let the heart appeare as it is a proud man is
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
hominum nibil aliud dicendum venit vult deus ut homo pro suo ipsius arbitrio non minùs improbus quà m probus esse possit Cum posseÌ„t dagitiosè vivere virtuti studere maluerunt Soc. 2 Ep. ad Dudith And here he speaks of the fallen state of men affirming it in their power to be Good and as easily if they will themselves as to be bad and devolving all the goodnesse of those who are good in a bad world to this That when they could have lived Flagitiously rather chose to follow vertue And as the Master so the Scholar Valent Smalcius both in his Racovian Catech c. 10. at once denies all the vitiousnesse which we affirme to be in us proudly averring PeccatuÌ„ originis nulluÌ„ pror sus est resp ad 2 Quaest there is not any such thing as Originall sin and that this hath not depraved our Free will And in his Disputations against Frantzius 2. disput which is de peccato Originis calling it Commentum humanum peccatum confictum so pag. 60. where by the way he seemes to intimate what he thought to be in us instead of that Originall sin which we affirme viz. Proclivitas quaedam ad peccatum I adde quaedam for this Author supposeth it to be such as yet possibly a man may not actually sin though he be prone to sin Potest fieri ut is qui ad peccandum proclivis est ramen non peccet Whosoever hath such apprehensions of our inhaerent proclivity to sin hath not a full acquaintance with nor discovery of the sinfulnesse of the frame of the naturall man's heart Nor any who dare as these men do assert 1. That the will of man is not vitiated by the fall or else who dare to contend 2. That what is now a more vehement was before the fall a more moderate inclination to evill as these and others who are Roman Catholicks Becanus opusc 6. de institiâ operum 3. That Concupiscence is not properly a sin or not after Baptisme or a very little sin as some in the Schooles and many among the Romanists Now these and such like disputes and assertions do plainly bespeak these men unacquainted with the great sinfulnesse of a naturall heart and the universall opposition which is in the flesh to the spirit Catholici docent concupiscentiam in actu primo non esse peccarum originis sed natura eÌ„ quandam pronicatem quae pet se enlpabilis non sit Becanus opusc 6. de justit operum and yet they are men of great parts and great learning within the Church but discerne not because they are naturall this sin which the spirit of God convinceth of and which is not discerned till the soule be enlightned with more than common illumination But next 2. The best Improved naturall man cannot discover the sinfulnesse of the first secret unpublished and unformed â—…tions of this corrupt nature The best Improved naturall man cannot discover the sinfulnesse of the first secret unpolished and unformed motions of the corrupt nature The sinfulnesse of those motions which by the Schoolmen are called primo primi was never discovered by all the light that nature and education have at any time afforded to the most quick sighted of Adam's offspring They never did detect the sinfulnesse of the first ebullitions and anomalous workings of that Lust which dwells in us Indeed when this corrupt sountaine hath so stirred that some of the grosser vapours have risen up with a stench offensive to the naturall conscience they have discovered and acknowledged an uncleanuesse in the fountaine and in these grosser eruptions of lust If the irregular passions did obtaine from the will an assent or approbation to somewhat that was dissonant to the more sober and resined precepts of reason and if these motions were so farre formed that either a convenient opportunity or an assurance of impunity would immediately and with ease midwise them into the world by an actuall patration of that which Passion had suggested the will had somented and Reason had disliked then they would perhaps as many have acknowledg the irregularity of them and be troubled at it though mostly the trouble was this That convenience of executing did lesse favour their desires and you may write on the doores of this nursery Lateat malim dum tempera dentur latitiae mistos non habitura metus Ovid Epist Paridead Helen But alas all this is farre from a right sight of these first motions in their sinfulnesse farre from a sight of hatred against them repentance for them opposition to them destruction and mortifying of them and cleansing the heart from them farre from such a sight as convinced them that death was due for these first motions that they defiled and rendred best actions sinfull and such as need pardon this they have not seen I doubt this is too true of these men the knowledg of sin in the motions and passions of the mind That if at any time a word hath dropt from them which seemed to condemne the extravagancy of their thoughts it is to be referred Either to Thoughts perfected and consented to Or To a Rhetoricall eloquence which shewed us how well they could speak not how well they did think Neither were they the onely men thus perswaded of the innocency of these first motions of a depraved heart but also that generation of men the scribes and Pharisees were so perswaded whose traditions made the Law of God void whose dictates and expositions of the law never did endanger or affright a secret lust with a probability of discovering it the speculative Murtherer the lascivious wanton fancy never did fall under the lash of their Sermons on those command 's which forbid murther and Adultery None of their doctrines were shuts to the eye that it should not behold nor checks to the fancy that it should not hover about or sit hatching this Cockatrice It was one of the Rabbines who did bewray the prevalency of his secret speculative uncleannesse In that speech he delighted to contemplate handsome women that he might praise God a faire excuse for his foul fault and I cannot perswade my charity to mistake the man so much as to thinke he spake the whole truth Besides this sort of men The generality of the Schoolmen making to themselves an inadequate uncertaine rule or standard for the measuring of sin have also inevitably entangled themselves in a great mistake and grosse ignorance of the sinfulnesse of the first motions of concupiscence For laying aside the Law of God or at least interpreting it according to their own apprehensions and applying it onely to what may voluntarily be done by us have at last shifted aside the Law and substituted voluntarium into its place by which they will measure and judge of sin both determining what is sin by what is voluntary and how great sin is by how much of voluntarinesse there is in
immoveably setled in his knowledge and apprehension of it he will never be beaten out of this That it is an evill allwaies present impeding what is good and impelling and putting us upon what is evill that it is a law of our members warring against the law of the mind and though all the world withall its learning and skill should conspire and club wits and reason to overthrow this truth yet they should never perswade him to a beliefe that possibly there may be no such thing as evill Concupiscence or Originall sin His experience is instar mille testium and he would repeâ— all their arguments with this answer that he sees the plots and contrivances that he feeleth the power and strength of this sinning sin withholding him and drawing him back from that good which he desires he may which he knowes he ought to doe The world may as soone perswade him that fire is not hot which hath burnt his fingers as perswade him that lust within is not a fire of Hell which inflames him and sets him on fire with rageing passions or wanton desires Let this old man appeare under what vizard he will for the deceiving purblind nature let him plead his originall ex conditione materiae and appeale to Pelagian or Semipelagian or Socinian Heralds to assert his pedigree yet he cannot so escape a regenerate savingly enlightned soul who seeth and knoweth that it is of the Divell and our own abuse of free will Though this old man walke up and downe among us and expatiate it selfe in the larger walkes of a Sceptick and seeme onely to enquire rationally touching the Beeing and Providence of a Deity and in this garbe passe for a more penetrating inquisitive head and judgment with an unsanctifyed Scholar yet the regenerate soul know's and is so perswaded that he will never be brought to think the contrary that this is a branch of Atheisme sprouting out of this bitter root I think I need not hesitate in pronouncing it An unregenerate man improved to the highest pitch that externall morall advantages can raise him to never did or ever will be able to come to such a degree of certainty in his Knowledge of this as the experienced soule which observeth the stirrings and motions of this sin in himselfe doth come to I am sure there is a great difference between the certainty to which the one attaines by speculative principles and discourses and the certainty tâ— which the other atteines by experience you may possibly perswade a man to taâ—… Poyson who onely knowes the nature of iâ— from his book and speculation and perhapâ— you may prevaile with him to hope and believe it is not deadly because his knowledge is not confirmed by experience but do you think it possible to perswade that man into an opinion that it may not or into hopeâ— that it is not or into an adventurous tryalâ— whether that be deadly poyson which had undoubtedly destroyed him long before if the admirable skill of some eminent Physician had not cured him and prevented the working of the Poyson so it is in one word The regenerate soule knowes he had dyed of this deadly poyson if the compassion oâ— an infinitely mercifull and the skill of an infinitely wise Physician had not healed him he knowes he was sick unto death and he is as certaine of it as experience can make him and will not doubt it though all the world deny it here he sixeth immovedly I Know that in me dwels nothing good Rom. 7.18 Find evill present when I would do good 21 See an other law leading mee captive 23. The unregenerate finds it not experimentally in himselfe for he is blind and seeth not he is dead and feeleth not the workings of this sin and therefore is not so immoveable in his knowledg as the regenerate soule not so constant in his beliefe of it's indwelling and overspreading the whole man SERMON III. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet THE Inabilitie of Nature best improved by learning and education or what other means you will suppose short of Grace and the renovation of the heart by the spirit of God to make a right discovery of the sinfullnesse of our nature that indwelling sin which here the Apostle calls Lust being observed as one of the Doctrines the Apostle layes down in this verse and being confirmed and prosecuted so farre that nothing farther remaines of what was proposed but an application and close of the whole I now proceed to that and so first Use 1. Insormation If the best improved naturall man be not able to discover the sinfulnesse of his nature we may hence learne and informe our selves Sin of very dangerous consequence to all but specially to Scholars on account that it blinds their under standing 1. That there is in sin that which is of a very dangerous tendency to all but especially to Scholars It is not to be sported with we never dally with this serpent but it sting's and empoyson's us we never come into the hands of these Philistines but they put out our eyes If we had our eyes before we lose them after our closeing with a temptation to sin This is the cause why we are not able so long as we are carnall to see our sinfulnesse because we are sinfull as there need no other reason be given why we are not acquainted with the pollutions of our garments but this because we are blind so neither needs there any other reason be demanded why a sinner is not acquainted with his sinfulnesse after you have once said and proved that he is a sinner For sin is a violence offered to the soule Prov. 8. ult vers It is a violence by which the soule is wounded and maimed as it were with the stroke of a sword or other instrument of cruelty as I observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifys now the soule is a tender thing like the eye it beares not a wound without losse of its sight and being once wounded by sin it cannot any more rightly discover sin or if you read that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his life still it speaks that danger danger which is in sin on the account of its disableing the sinner from seeing it that wound that reacheth the life that reacheth the heart kills dead and bereives the man of the sense of his condition he knowes not nor can he that he is dead so it was with the first sinners among the creatures Angels sinned and lost that perfect knowledge in which they were created and had not known their sinfull state if an immediate and winged vengeance had not overtaken them if the weight of those fetters the dismall noise of those chaines in which they are reserved to the Judgment of the great day had not awakned them they had surely continued unacquainted with that sinfulnesse which their just punishment convinced them of though it may perhaps
admit a doubt whether the fallen Angels may not have an adequate speculative knowledge of their sinfull natures yet it is beyond a doubt they have not a Practicall and right knowledg of it whilest they adde to the number of their sins and treasure up wrath to the day of wrath * Non contemnenda Quaestio de Daemonum cognitione post peccatum proponi solet nempe an penitus post peccatum excaetati sunt omni cum Dei Christi aequi iniquiâ—tum aliarum rerum cognitione destituti an vero adhue aliquam harum omnium teneant Cognitionem Hieron Zanch de oper Dei l. 4. c. 7. part 1. It is no contemptible question which is usually propounded concerning the knowledg of Devills since they sinned viz whether they are not quite blinded as to have no knowledg of God and Christ of equity and iniquity or whether they yet retaine some knowledg of all these though they know much so much as convictions of the beeing and justice of a Deity extort from them a beliefe of both and strike them with terrour of the latter yet it 's undoubtly true Daemones ita post propter pec catum excaecati sunt ut neque eam omnem â—amve â—eruÌ„ omnium reâ—ineane saâ—ientâ—am quâ—m quaruman â—e peceâ— tum babuerunt They are since they sinned and for their sin so judicially blinded that they have not all that knowledg which they had before their sinne The just judg of all the world through his infinite wisedome hath made darknesse and the blacknesse of darknesse chaines to fetter them who would not walke at liberty in the knowledg and obedience of the Father of lights whoso will please himselfe in the farther discussion of this may consult the learned Author cited The commentators on * Thom pri mâ—pâ—imae Q 64. Lombard Sent l. 2. Q. 7. §. 14 Thomâ— Lomb this the ill consequence of Sinne in these It was no lesse on Adam and his sinfull off-spring if we will perpend and view the sad change which was introduced immediately upon his sinning how soon did this spirituall Apoplexy seise on his understanding how soone did he fall into a deep sleep out of which none but the voice of the son of God can awaken him Scholars for you should most consider this you are most concerned in it I presse you especially with this consideration to take heed of sin other considerations of equall concernment to others as well as to you and of highest concernment to both as Certaine ruine of their immortall soules Enkindling the fury and displeasure of the Almighty Heaping up wrath against the day of wrath Deare rate you and all who heare of Christ sin at c. I passe over my discourse leads me directly to consider this peculiar malignity which is in sin For having proved that the best Improved naturall parts cannot make a discovery of Lust and having given some answer to the Enquiry why or whence it is that he is so ignorant of it and seeing it is because it hath so overspread him Nothing could be more genuine and proper to the precedent discourse then to mind you that sin is extreamely dangerous to such whose excellency is to know more then others Nothing should bee a more rousing and awakening consideration to such an Audience then this would you be content to spend your time to wast your strength to lay out your moneyes to disapoint the hopes of the Church to sadden the hearts of your friends to breake the hearts and shorten the life of Parents to gratifie the Divell dishonour God and lose your own soule for ever Scholars would you be thus contented I am perswaded better of you and therefore hope to prevaile on some of you to cast off sin and to make hast so to do because it is an evill which directly leads to a disappointment of you in your professed aimes in your principall end and in your peculiar excellency you are Scholars and you professedly aime at knowledge therefore you came hither you professe to aime at the best knowledge too therefore you spend your time in comparing the severall pretences which are made that you may find out which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle 1 Tim. 6.20 calls all knowledge which is not an effect of Gospell light and usefull to Gospell ends and that on this discovery you may make the wisest choice that you may avoid those which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and employ your thoughts on the more excellent way Phil. 3.8 viz. on the excellency of the knowledge of Christ Jesus our Lord. Now it is sin alone which will disappoint it is sin alone that will befoole you for this onely at first did this onely now doth obscure the mind infatuate the judgment and delude poor mistaken mortalls to the embraces of an empty shaddow of knowledge Believe it Sirs for at last it will appeare that the largest extended knowledge of a sinner under the power of sin however he may boast of it as the fruit of a long and diligent search is but the longer shaddow of one who lives in a vicinity to the Sphere in which the Sun of righteousnesse shines gloriously and enlightens others whilest no more light shines on him then serves to cast the shaddow and this because his espoused sins keep him at a distance from the true light The farther we are from the Sun the greater shaddow we cast but the lesser we see so the more we are distant from God shining on us in the face of Christ The greater shaddow of knowledge we may seem to cast but really we see so much the lesse our knowledge is still but a shaddow darke and vaine onely fitted to seduce and make us lose our waies like a darke and misty day to a traveller onely fitted to encrease our sorrow and vexation like an empty cisterne to a thirsty traveller in a tedious drought and heat If you 'l be Scholars indeed and know much and if you 'l know with best knowledge too you must not be sinners i.e. not live to this sin If you 'l be thriving merchants in these intellectuall treasures you must take heed you 1. Craze not your vessell and make it unfit for so long a voyage as you are to make 2. Clogge it not and make it saile slow your greatest speed will be too little 3. Straighten it not and make it capable of holding little when you come to lade it so you must take heed of sin It crazeth and weakens it clogges and retards it straiteneth and contracts the understanding This dangerous malignity of sin should and I hope it will provoke you to abhorre it you shall see farthest in a cleare and faire day Let your daies be cleare from the black clouds of sin and you shall see what others cannot 2. Inform. The naturall man's inevitable ruine and misery because he caÌ„not know his danger and disease 2. If the best
to make himselfe holy in the esteeme and judgment of the heart-searching God when he hath done what he can and it may be done very much in our account yet still his worke is short of effecting any true reall holynesse sanctification and renovation of sinfull nature is the worke onely of one who is acquainted aright with his own heart which is to be cleansed and the word of God by which it is to be cleansed and it is his worke not originally and principally as an efficient first producing cause of it for this is the spirit of God powerfully changing the heart continually promoting carrying on the change to perfection yet it 's the work also of the quickned renewed soule which having received principles of life and a power to act spiritually doth co-worke with the spirit to the perfecting of that holinesse which is begun in the first mighty change of the heart God gives a power and actuates it to the finishing of this glorious worke Through grace we are what we are what we are of Saints all that beeing which we have as new creatures is the product of a cause infinitely greater then the highest and best improved nature Improved parts may indeed lop off some luxuriant boughes and cut off the outermost branches which would prove hurtfull to himselfe improved parts may bind up the more stragling branches that they should not impede and offend others and yet the tree will be still corrupt and bring forth no better fruit then what is the fruit of Sedome and clusters of Gomorrah it is not the neat triming of the thorne that will make it a figge-tree the root and stock must be changed or it abide the same and brings forth fruit like it selfe uselesse and corrupt vessels must have an other kind of cleansing then an outside washing or wipeing them If you did see a man painting a Sepulchre and so doing should tell you he hoped to make it cleane and fit for another tenant then rottennesse and dead mens bones would you not soone tell him that if he drew all the goodly colours that art could surnish him with yet he would never be able to do this since he either knowes not or else doth not consider that there is unseen rottennesse within which must he cast out He that knowes not how sinfull the frame of his heart is will not make it his businesse to purifie his heart And an unclean heart neveâ— yet was accounted by a righteous judge consistent with holinesse much lesse can it bâ— a principle of holinesse Now then so it is that after all the paines a naturall well improveâ— man hath taken in pursuance of his seeming holynesse there remaines in him an unclean heart which is the spring of all his actions and how can they be clean or holy then the method which Christ prescribes Mat. 11 33. is this to begin with that which is hiddeâ— from the naturall man to make a bad heaâ— good and then a bad life will be good Untill this be done there will be no true realâ— holynesse All the glorious appearances anâ— outsides without arenewed heart are in account of God nothing better then glittering sins so farre then as the naturall improved man iâ— from holynesse of heart so farre is he from truth of holinesse and so farre as he is from knowing his sinsull heart so farre is he from purifying it for cleansing of the heart is that work which requireth a knowing of the heart in order to the cleansing it There iâ— never more sanctity of heart then there is knowledg of the heart though there is many timeâ— more knowledg then there is sanctity Now iâ— it be as hath been proved a worke greater then a naturall improved man can do to know it is certainly a greater worke to purify the heart then his best parts can either beginor ever finish this wound must be throughly searched ere it will be soundly cured Naturall men do but skin it over when they have applyed all the healing playsters they can I beseech you Scholars you are most in danger to be deceived with this seeming holynesse consider this your ripe parts your advantages of learning and education are not of themselves sufficient to make you holy but they may be dangerously managed by a deceitfull heart and a malitious Devill to cheat you and make you rely on a broken â—reed which will assuredly pierce you through instead of supporting you I am perswaded friends who ever you are that either heare or read the proofe and confirmation of the Doctrine you believe it is a truth and I doubt not you do see how closely these two are knit together ignorance of our sinfullnesse and inabilitie to cleanse our selves as ignorance of the disease and inability to cure it I therefore desire you but to consider it with this seasonable admonition that if thou who viewest these lines art a man of parts and education by which a blamelesse morality hath been thy more constant course if thou are such a one consider thou art in very great danger of concluding this to be reall holynesse and sufficient to the end thou intendest and thy danger is the greater seeing thy parts and education make thy life come neerer and seeme liker to reall holynesse and it is hee cheates most unavordably who doth counterfeit most exactly the greater thy parts are the better thy education is if still thou remaine carnall the more artificially thou mayest play the hypocrite and the more certainly deceive thy selfe and assuredly thou dost so if thou wilt be thine own Physitian and heale a spirituall disease with a course of Physick so disproportioned to it this disease hath seised the heart it affecteth the most inward and vitall parts primarily and it doth thence affect the outward parts the tongue indeed is affected as appeares by the oaths curses railings of some by the lascivious wanton and unsavoury discourse of others the impertinent vaine and unprofitable words which we daily heare so are all mâ—bers of the body affected with this disease which the Apostle calls by the name of yeelding them weapons of unrighteousnesse and servants unto sin yet the roote and spring of it is in the most secret and inward of the man which must be cured or else we lose our labour as he certainly doth whose sicknesse is seated in the vitall and inward parts but he useth onely externall and outward application of medicines for his cure Use 2. For Caution A second use of the Doctrine of naturall men's ignorance of their sinfull nature and their utter inability of discovering it by the best improvement of parts without renew ing grace shall be a caution and warning to all but especially to Scholars that they takeheed 1. Caut. 1. Attempting to discover or concluding you havediscovered it by meere naturall light 1. Lest they attempt and set upon the discovery of this sin by meere Naturall improvements and lest they conclude they have
they keepe off from him But observe it Who do more readily more speedily close with grace then these men when once they are enlightned and savingly convinced I think no men make more haste to the city of refuge then these men when once the spirit of God doth convince them that justice pursues them and when the conviction is set home so that they have reall apprehensions of their dangsr and there is a good reason for this haste they make before others viz Usually they have clearer distincter and deeper apprehensions of their state and condition then other men and the cleerer and deeper our apprehensions are the speedier our attempt will be to escape those dangers which we apprehend are likely to fall on us Now there are two things which do render these men's apprehensions more cleare and distinct viz 1. Greater measure of light shining into the understanding and overpowring all its false lights which the man proud once of his parts did before set up for as a man who walk's by a weake and glimmering light would refuse that light for his guide which another that was wholy in darknesse and knew himselfe so to be in the darke would readily embrace so is it here many that have great parts and abilities shining in them like starres or comets in the night will put off that weaker convincing light of the truth which one who findeth himselfe all benighted rejoyceth to see though but a starre the least degree of light and is convinced soundly whereas more and stronger light is needfull to convince a learned sinner throughly and savingly Hence it is that they so much differ in so little time in their apprehensions of impending danger the naturall learned man had apprehensions of the excellency of his soule of the power of a God to punish of the great misery and unhappinesse which the soule must needs lie under if this God proceed to punish he can discourse of the insupportable paine which Immateriall soules endure this he can do upon maximes of Reason so that the man doth see somewhat before the saving illumination of the spirit of God doth enlighten him with a better light but so soone as this shines in upon him he doth with the advantage which the other affords him see much more of these things and his own danger and accordingly hasteneth his escape from it Thus acquired Improvements under a through worke of conviction hasten men from the danger they were in Againe 2. Improved parts lie usually in a soule that is of larger and vaster capacity so that it sooner receives much of spirituall light and hath larger and more extensive apprehensions of the excellency of Grace and mercy in a Jesus And so upon through Convictions flyeth more speedily to Christ and riseth higher in it's value of Christ So that if you needs will eye and take example by learned men then look on those who are under a saving worke of the spirit of God and judge by their apprehensions and value of Grace Now what will be the apprehensions and value which the rest so enlightned will have of the same grace if you will resolve to weigh Grace in the scales of learned and improved men then borrow St Paul's scales and weights which be used after conversion or under the worke of conviction and judge as he did of Grace when he 1 Tim. 1.14,15 had obteined mercy through exceeding abundant grace in our Lord. When he came to judge of things aright and esteemed what was once his gaine now Phil. 3. to be lâ—sse and dung for the excellency of Jesus his Lord. There are none can better esteeme grace then learned Saints and yet none more vilify it then learned ungodly men stumble not at these but be perswaded to follow the other Use 3. of Tryall Try then what your knowledge of this sin is 3. If the best improved parts cannot discover the sinfulnesse of our polluted natures and if there be so different a knowledge of this in the regenerate and unregenerate as we have already endeavoured to evince Then I intreat you try what is your knowledge of the sinfull nature you carry about you Put the Question to your selves Do I know this indwelling lust as Paul knew it if I might at any time presse this use I may now for no men are so much in danger of taking a false and insufficient knowledge of this for true and sufficient as are Scholars who know much as of other things so of this also in the speculative part of it And I know a deceitfull heart is apt to suggest to us scholars that what we know of this is enough But we must not trust our own hearts much in this or in any thing else of weight and moment and therefore I take the boldnesse to renew my request to reinforce the advice to you scholars try your knowledge And I do this beside the weighty considerations equally obliging us with others on some more speciall considerations obliging us Scholars more then others and I in treate you to weigh them 1. Greater pronesse to mistake 1. You are in a more apparent danger of being deceived with a common superficiall knowledge of this then others are whose imployments do not engage them to a search after all knowledge We are prone to aime at knowledge for its own sake and think it enough that we know though this knowledge have no influence upon our heart and life when we have attained some knowledge of this we haste many times to the attainement of some farther knowledge and so by an eager pursuit of what is not yet attained we are in danger of contenting our selves with a generall speculative knowledge of this that we may speed on to the discovery of other things whereas other men once getting a discovery of this sin are usually or may be more intent and dwell longer on the consideration of it Many things make it more easie for us to be mistaken in the knowledge of this as 1. Pronesse to measure the knowledge of this by that we have of other things which are not of such weight and moment and that have not so much influence on our soules in the matters of grace and holynesse 2. Frequent temptations with which Satan follow 's us to render this knowledge unprofitable and uselesse to us If this doctrine be well understood and soundly preached it shakes the very foundations of his Kingdome therefore he will corrupt it 3. Precellence and greater measures of speculative knowledge then others have of it A scholar is able to discourse more largely in the whole doctrine of it perhaps than another and tell you what apprehensions heathen Philosophers had of it what doctrines the Pelagians delivered in this matter what the Schoolmen Remonstrants Socinians Anabaptists or others teach concerning it yet who knowes none of these but only the naked truth of this doctrine and improves it to holinesse knoweth more truly then such a learned scholar
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
persons and sweetly flowing from their pen in what they have wrote touching this matter Prize and study them but forget not to study thine own heart at the same time who so wisely joynes these together for the information of a teachable soule is not I think in much danger of mistaking a false and unprofitable for a true and advantageous Knowledge of this doctrine In which there are some things difficult and not obvious to every one which must be sought in the Schooles and other things Experimentall and spirituall which must be sought at the mouth of a gratious and sanctified person Their learning will be a glasse to represent the one their Experience will be a glasse to represent the other part to you Their learning will informe your judgments and their experience will discover your hearts to you while you shall observe that your hearts answer to theirs in those Motions and Pronesse to sin which are now the matter of your daylie exercise and complaints as they once were the matter of their dayly exercise and complaints In one word in such a combination thou hast the skill of a Physitian and the experience of a sick recovered patient to informe thee and direct thee in the very same case and disease His skill can tell thee the cause with the danger and cure His experience can tell thee the manner of this disease in its workings and the sure method of applying the meanes that will not faile to heale thee And thou wilt say who so knowes his disease thus knowes it aright Be you then diligent in using their learning as Scholars and their Experience as Saints and you may well hope to get a sufficient insight into this both as it is a knowledge Profound and deep fit to be searched after by Scholars and as it is Spirituall Experimentall and practicall in its nature and right tendency onely obteined by Saints FINIS A Catalogue of Bookes printed for and to be sold by Richard Davis at his shop neer Oriell Colledge in Oxford A Paraphrase and Annotations on the whole Book of Psalms by Hen Hammond D.D. in folio A Paraphrase and Annotations upon all the Books of the New Testament in folio the second Editition The Practicall Catechisme with all other his English Treatises in two volumes in 4o. Differtationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra sententiam Blondelli aliorum 4o. A Review of the Paraphrase and Annotations on the New Testament 8o. Some profitable directions both for Priest and People in two Sermons 8o. A Collection of severall Replies and vindications Published of late most of them in defence of the Church of Engl in 4 volumes 4o. The Dispatcher dispatch't in Answer to a Roman Catholick's book entituled Schisme dispatcht 4o. new A Letter of Resolution to six Quaeries 12º Of Schisme A defence of the Church of England against the exceptions of the Romanists 12o. Of Fundamentals in a Notion referring to Practice 12o. Paraenesis or a seasonable exhortation to all true sons of the Church of England 12o. A view of the Threats and Punishments recorded in Scripture Alphabetically composed with some briefe Observations upon severall Texts by Zach Bogan of C.C.C. in Oxon. 8o. The Mirt◠of a Christian Life and the sorrowes of a Wicked Life 8o. Fides Apostolica or A Discourse asserting the received Authors and Authority of the Apostles Creed together with the Grounds and Ends of the Composing thereof by the Apostles the sufficiency thereof for the Rule of Faith c. With a double Appendix 1. Touching the Athanasian The Nicene Creed by George Ashwell B.D. 8o. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graecè redditi carmine 8o. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8o. A Guide to to the Holy City or Directions and Helps to an Holy life by John Reading B.D. 4º Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12o. Contemplationes Metaphysicae Authore Georg. Ritscheli Bohemo 8o. Aditus ad Logicam Authore Samuele Smith 8o. Elementa Logicae Authore Edwardo Brerewood 12o. Johan Buridani Questiones in octo Libros Politicorum Aristotelis 4o. Robert Baronii Philosophia Theologiae Ancillans Edit nova 12o. Rob Baronii Metaphysica Edit nova 12o. The hurt of Sedition by S. John Cheek 4o. The Christian Race a Sermen on Heb. 12.1 by Tho. Barton 4o. A Sermon on 2 of Timothy chap. 3. v. 1,2,3,4,5 by Will Chillingworth 4o. A funerall Sermon on Phil. 1.23 by John Millet 4o. A Funerall Scrmon on 1 Cor. 7.29,30,31 by Tho Hauskins 8o. A Nomenclator of such Tracts and Sermons as have been printed or translated into English upon any place or book of the Holy Scripture now to be had in the Publick Library in Oxf. by Jo. Vernevill 12o. The Vaulting-Master or the Art of Vaulting illustrated with Sixteen brasse figures by William Stoaks 4o. Ramus Olivae Concio habita ad clerum in Templo Beatae Mariae Oxon 8o. Junii pro inchoando Termino A Joh. Wall T. D. Col. Aedis Chirsti Praebendario 8o. A briefe Treatise touching the preservation of the Eye-sight by Walter Baley sometimes Fellow of N. Colledg Regius professor in Physick and Physitian to Queen Elizabeth 8o. Essaies and Observations wherein many of the humours and diseases of the age are discovered and characterized by a student in Theology 8o. Porta Mosis sive Dissertationes aliquot à R. Mose Maimonide Nunc primum Arabicè prout ab ipso Autore conscriptae sunt Latinè editae Unà cum Appendice Notarum Miscellanea operâ studio Edvardi Pocockii Linguae Hebr Arab in Acad. Oxon. Professoris 4o. Idea Trigonometriae Demonstratae Item Praelectio de Cometis Et Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta Authore Setho Wardo in Acad. Oxon. Astronomiae Professore Saviliano 4o. In Thomae Hobbii Philosophiam exercitatio Epistolica 8o. Delphi Phoenicizantes c. Authore Edm. Dickinsono Med. Doc. Mertonensis Colleg. Socio in 8o. Logicae Artis Compendium Authore Rob Sanderson Coll. Lincoln in almâ Oxoniensi quondam Socio in Eadem Academia Sacrae Theologiae postea Professore Regio Edit 5a 12o. A Paraphrase on Habbakuk by Dr. Stoakes 4o. A Christian Legacy viz. 1. A Preparation for Death c. 2. A Consolation against Death c. by Edw. Hyde D.D. 12o. Christ and his Church or Christianity explain'd under 7. Evangelicall and Ecclesiasticall Heads with a Justification of the Church of England according to the true principles of Christian Religion and Christian Communion 4o. 1658. A Christian Vindication of Truth against Errour concerning 7 Controversies most between the Church of England and the Romanists in 12o. new Ric Gardiner Herefordensis Specimen Oratorum 12o. The City Match 4o. The Amorous War 4o. both long since written by I. M. St of Ch Ch Oxon. Ovid's Invective against Ibis translated into English Verse and the Histories therein breifly explained with Naturall Morall Poeticall Politicall Mathematicall and Theologicall Applications by Jo Jones Teacher of a Priuate Schoole in Hereford 8o. Two Assize Sermons preached at Reading and Abingdon in Berks with two others preached at St. Maries in Oxford by Jo Hinckley Minister of the Gospell at Colsehill in Berks. 12o. The Devill of Mascon or a true Relation of what an Vncleane Spirit did and said at Mascon in Burgundy attested by severall persons of Eminency both for Learning and Piety the 3d. Edition 8o. Burgesditii Metaphysica 12o. Directions for a Godly Life especially for Communicating at the Lords Table by H. Tozer the 6th Edition 12o. Hen Savilii Oratio coram Reginâ Elizabethâ Oxoniae habita c. 4o. Juelli Apologia Ecclesiae Anglican Graecolat 8o. Enchiridion Botanicum or a Complete Herball conteining the summe of what hath been hitherto published either by Ancient or Moderne Authors both Galenicall and Chymichall touching Trees Shrubs Plants Fruits Flowers c. in an Alphabeticall order in which are distinguish'd all that are in the Physick Garden in Oxford shewing their Place Time Names Kindes Temperature Vertues Vse Dose Danger and Antidotes c. by Ro Lovell St of Ch Ch Oxon. in 12o. The Circles of Proportion and the Horizontall Instrument c. both invented and the uses of both written in Latine by W. Oughtred Aetonensis Transtated into English and set forth for the publique benefit by W. F. And now by the Authors consent revised corrected and freed from all mistakes in the former edition and also much amplified and explained by A. H. Gent. with brasse figures 8o. New A Treatise proving the necessity of a Learned Ministry by H. Th. St Ch Oxon. 8o. New Exercitationes duae Prima de Hystericâ Passione secunda de Affectione Hypochondriacâ Authore Nathaniele Highmoro Artium Medicinae Doctore 8o. New