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
is done and justly hateth it he cannot but hate that person those abettors and counsells which did designedly engage him to it and will farther prompt and sollicite him to do the like If undutifull Absalom had lived to see the hatefulnesse of his unnaturall rebellion and been in any measure recovered to a childlike dutifulnesse and obedience he would doubtlesse have hated both his former rebellion his counsellour Achitophel and the abettours of it So when a man is renewed through Grace acquainted with and sensible of his forepast rebellions against the Lord when he is reduced to the right disposition of a Son and Dutifull child he doth entirely hate his former courses and especially that which entangled him and ingaged him in them The soule renewed to holinesse and received into the favour of a son begins to consider the hatefulnesse of that corrupt nature which engaged him against the Lord and will not be reconciled to it But an unregenerate man will not hate nor dislike it 7 th Difference A regenerate man loves the law which discovers forbids and condemnes lust so doth not the unregenerate 7 Another considerable difference between the knowledge of this sin in a regenerate soule and the unregenerate how highly so ever you can suppose him improved lyeth in this That the sanctified Regenerate soul hath a strong entire and constant love to the command by which this sin is discovered and forbidden attending on flowing from the knowledge of this sinne whereas the unregenerate man in his best improvements cannot well relish that Law which forbids the sinne and discovers the sinfulnesse of it The one loves that Law from which this sin takes occasion to be more sinfull and to orke more violently and his love to the Law growes as doth his knowledge of the abominable contrariety in this sin to the Law whereas the other loveth his lust and dislikes the law which condemnes it and could heartily wish there were no Law to restraine the power of his sin or to condemne the sinfulnesse of it The one rejoyceth that Sin cannot rule without controule the other wisheth that there might be an uninterrupted exercise of it's power in him The unregenerate though best improved with naturall and morall helps do boldly though secretly wish there were no Law to forbid the sin or no justice to punish the sinner if any of the Learned worldlings would speak out their observations of themselves which either they do or might gather from the workings of this sin we should have them confessing this a truth The learned Atheist reading the first Commandment seeth that as he should have but only the true God for his God and that he should onely love delight and serve him not his owne lusts will sooner be induced to wish there were not or to flatter himselfe that there is not a God and that he is not so obliged to duty towards him The same might be observed in the rest of the Commands still the unregenerate mans love is towards his naturall sinfull inclinations in dislike of the spirituall holy and just Law of God But the Regenerate and renewed soule is well pleased and in love with the holy Commandment in opposition to his naturall lusts and corruptions Just like as it is with a chaste wife and faithfull so is it with a gracious renewed heart as it is with a treacherous lewd wife so is it with an unsanctified and naturall heart The chast and loyall spouse highly valueth dearly loves and intirely closeth with that law which binds her to fidelity and constancie in her affections to her husband The Adulterous and unfaithfull disliketh quarrels with and secretly wisheth the law were not yet in being which confines her affections and embraces to that single person whom she calls husband whilest the regenerate soule loves that law which maketh his choice duty and disliketh onely the boundlesse and unreasonable freedome which lust aimeth at the best improved naturall man in the meane time hath an adulterous soule and complaines of the strictnesse of that Law which requires that all his strength and all his soule and all his might should entirely and solely be terminated to God and his will It is too severe a precept to the naturall man to cast off every rivall lust and cleave to the Lord alone and his best improvements by education or learning without renewing grace do not alteâ— this frame of his heart but it is an easy aâ—… equitable a very excellent Law to the saint which bind's the saint to chuse that which he would not for ten thousand worlds refuse Me thinks I see this in Paul so evidently that I need no other instance who did heartily and sweetly close with that perfect holy Law which he seigne would have perfectly obeyed though he could not He accounteth it good in the Rom. 7.12.13 assenteth to the beauty and comelinesse oâ— it vers 16. what the Law commendeth heâ— approveth what the Law commandeth heâ— would performe not as a taske and unpleasant worke but as that in which he delighteth For that which the Law commandeth is that which he would do and what it forbid's is that he would not doe and so heâ— delighteth vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc desiderio manifestè se ab incontinentibus Philosophorum discernit saith Pareus in loc is there in a carnall in an unregenerate man such a complacency in the Law of God Oh! nothing lesse there is an unsuitablenesse in the heart of every carnall man and he judgeth the waies and the lawes of God unaequall too strict and he cannot nor will he close with them A traitour may know what is treason and by what law enacted such a session of Parliament in such a King's reigne and wish there never had been any such made A loyall and obedient subject may know this too and love the law approve the Justice and wisedome of his Sovereigne Who now see 's not the palpable difference between these two men in their knowledg of the same thing just so it is in this case But in the last place 8. Differ There is a difference in the certainty evidence assurance of their knowledge 8. These two sorts of men have a knowledge of this same sin very much differing in the certainty assurance evidence and firmenesse of their assent to the conclusion of that demonstration in which it is proved a sin The unregenerate man looks on it as a Problematicall Question which may be disputed and brought into the Schooles in an affirmative or negative state of the question so did that conventicle gathered together at Trent in the yeare 1545 in the 5th Session on the 17 of June 1546. Leave it to every mans liberty to think or teach what liked him touching this Provided he thought and maintained that it was and that it was propogated and what were the effects of it But an experienced Christian is more firmely and
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
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
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
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
it appropriated to the Law answer 1 A. 1. 1. Sin in the full extent and compasse of it as actuall is onely discovered by the Law for many sins they accounted vertues and many they excused with harmlesse indifferency which yet the Law condemned answer 2 2. 2. But indeed the Apostle principally intendeth the sinning sinne in first motions and workings and in it's indwelling That corrupt principle of lust and sin which is rooted in the soule and work 's in our life and is ordinarily known by the name of Originall sin or corruption of nature thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum vocabit vitium originis peccatorum aliorum sontem mortis causam Pareus in Loc. Doctrine Pareus on the place this praemised I gather up the Doctrine from the words That men of greatest acutenesse and ability for naturall parts and of best improvement by education cannot make a right and full discovery of Originall sin of indwelling lust without the spirit of God revealing it by the law Lust or sinning sin is a mysterie of iniquity which the most peircing naturall eye with best humane advantages never did never could yet or ever will be able to discover Concupisâ—ence is sufficiently discoverable by no other eye nor by other light then that the holy spirit of God giveth us to see with The knowledge of sinne as here Paul knew it as a Regenerate soule doth know it is not within the compasse of the highest improved naturall man he cannot take the height nor mete out the length and breadth nor fathome the depth of that corruption which is in our natures he cannot tell how this old man was conceived formed and produced in us he cannot derive the Pedigree of this antient infamous house It is onely and peculiarly the worke of the spirit and word of God to discover this to a man Method of Proceeding In handling this truth I will method 1 1. Shew it to be the Doctrine of this text and of others in the Scripture method 2 2. Farther confirme it by the exemplary mistakes of the severall sorts of men who have pretended and might if any could pretend most to all knowledge and to this also method 3 3. Enquire what particularly they never did or could ever discover c. method 4 4. Rationally demonstrate why they could not or ever will be able without the especiall sanctifying and enlightning vertue of the spirit of God to discerne it method 5 5. Point out some considerable differences between the knowledge which a naturall improved man as Paul before conversion and a regenerate sanctifyed soule as Paul after conversion hath of this sin And then method 6 6. Close the whole matter in a practicall and usefull application 1. This is the Doctrine of the Text and other Scriptures 1. I say then that this is the Doctrine of the text That the best naturall parts highest improved without the spirit of God enlightning him by the law cannot now could not ever nor ever will be able to discover the corruption of our natures I must then evidence this whole matter from Paul's example and cleare confession I said The greatest acutenesse and ability of nature such was Paul's naturall ability he was a man of most pregnant and ripe parts for he assures us that he profited above many his equalls Gal. 1.14 his outstripping them if any doubt it assureth us he was befriended with a large portion of naturall abilities he had not so outrun those who started with him in the race if a greater strength and speed had not fitted him for the race If I farther said that such parts with best improvement I said no more then I might well warrant from Pauls example for he wanted not the advantage of education he had a Master whose learning had set him high in the esteeme of the people Acts 5.34 and at his feet Paul was brought up nor was he a dunce in this schoole he made such progresse that he was eminent for his learning whence Festus charitably interprets the Apostle pleading his own cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the truth which Festus understood not as the discourse of one to be pittied for overstudying himselfe and who had more learning then he could manage Acts 26.24 Did I say such parts so improved never did I say but what Paul saith of himselfe for time past he did not if I adde nor ever can I ground it on the Apostle his expression which includes more then the past time I had not known and looke's to time to come for 't is in the Plusquam perfectum If I adde Without the spirit enlightning the soule none I hope will doubt it but if I say without more then common illumination I have proofe from Paul who had no doubt the common illumination of the spirit while a Pharisee yet did not then understand as now he doth the corruption of nature He did while unregenerate heare the law but now regenerate he heare's the voice of the law and spirit jointly informing and instructing him without this the best parts with the best improvement though both equall to Paul's will never fully discover sinning sin Doctrine proved from other Scriptures Nor do we want other testimony from Scripture The Law and Prophets beare witnesse to this truth view what was Ezekiel's message and errand to the Jewes Ezek. 16.2,3,4 He must declare to them that their Birth and Nativity was of the land of Canaan that their father was an Amorite and their mother an Hittite c. In which allegorie the sinfullnesse cursednesse of their naturall state is set forth as is the opinion of Interpreters and others So Junius on the place on those words thy navell was not cut vers 4. Thou wast by nature dead defiled with the pollution of sin full of weaknesse and vanity A natura in morte in Sordibus peccatorum infitmitate vanitate eras Jun. in loc And much to this purpose Peter Martyr in his common places Never did man marry such a wife so much below so much unworthy of him as did Christ when he marryed the Church for her state and what she was before she came into Christ's hand is described by Ezekiel in the 16. chap. 1 Nec ullus uxorem unquam ram disparem suo conjugio indignamduxit arque Christus Ecclesian cutusmodi enim ea fuerit antequam Christo in manum conveniret ab Ezech. describitur 16. cap. Pet. Martyr loc com cl 2. cap. 17. I adde to this Essenius contra Crellium de satisfact l. 1. Sect. 2. cap. 3. Causa procatarctica una est miseria nostra quae Dei misericor diam movit Huc pertinet graphica illa descriptio Ezech. 16.3,6 Their sinfull and wretched state untill grace timely prevent freely act and powerfully change it is that which is represented by this Allegoricall description of a wretched helplesse infant borne in it's blood and cast
injure the truth and be unjust to their memory and unthankfull to their labours who have written for the truth in this particular and I might easily be convinced of a falsehood if I should deny them to be knowing men and well studied in these Questions An sit Quid sit Quale unde sit c. which they are able to determine according to truth and defend when they have determined it And for ought I know in this they may go farther then some enlightned sanctified foules who have not the helps of so much learning or such acute judgments and Insight into controversies But yet for all this there is a vast difference between these two knowledges the one may be termed and will one day appear to be an Ignorant knowledge pardon the expression a knowledge and yet as good as no knowledge when the other knowledge will appear the onely right and true knowledge and at present we may observe a great deale of difference in these as 1. The knowledge of a Regenerate soule is a spirituall knowledge 1. The Knowledge of a regenerate soule is a spirituall knowledge that of the highest improved unregenerate man is but Rationall at best and so they differ toto genere there is not nor can be a more wide difference between things and things persons and persons then that which is thus founded in what is spirituall and its opposite and such is the difference in these two sorts of men one doth see the spirituall wickednesse of this sin the contrariety that is in it to a spirituall Law to spirituall obedience to the spirituall manner of performing it The other seeth the unreasonable wickednesse of this sinfull nature the contrariety and incongruity of such a frame of heart to refined Reason Reason tells the man that there is but one God that he is only to be worshipped hence he discovers how unsuitable to reason it is to have more or worship more Gods the spirituall regenerate soule sees the spirituall as well as the unreasonable wickednesse of such Idolatry c. the like may be said of all the commands of the law which have both a conformity to reason all God's precepts are highly rationall and to that which is higher then now reasâ—nis and which the Scripture calleth spirituall All the precepts are of a spirituall nature Now the learned unregenerate man compareth this frame of the heart with that part of the Law which is thus proportioned to reason and seeth how far this frame is dissonant to it and concludes it so far out of order it is reasonable he seeth that the law which is just and should rule the whole man should also bind the whole man to be readily disposed and duly framed to the observance of that Law and if a part or the whole frame be not so disposed he concludes it Peccant and culpable It is but a reasonable thing that the Law which is so just and good should be uniformely observed as well in the first forming of our thoughts as in the ultimate and last perfecting of them and soâ— concludes some unreasonablenesse in the swerving of the first motions In a word these Learned Improved natural men in this whole matter see nothing but what is the object of their reason either to be approved or disallowed The regenerate foule seeth and considereth that this law is very spirituall and measureth the sinfulnesse of his heart and the sinfulnesse of its first workings by this law as spirituall and so concludes that there is a wickednesse in it which is of a higher nature then a bare contrariety to Reason As an Artist seeth the excellency or the rarity of a discourse which he heareth or of an experiment which he feeth and accordingly judgeth the one consonant to the other dissonant from the naturall regular and certaine consequences of the Principles and Hypotheses of his art which discourse a man who is no artist heareth and understandeth the Grammaticall construction of the whole seeth the materialls of the experiment and the effect wrought yet falls exceedingly short of that knowledge which the artist hath and he gets but a Grammaticall knowledge or such as his sense with which he perceived the experiment can help him to while the Artist hath gotten a cleare certaine artificiall knowledge 't is not much unlike in this case and as the objects of their knowledge thus differ so likewise the faculties disposition or qualification differeth the one knowing by common illumination the other by a speciall and more then common illumination of the spirit but I will not insist on this it being for ought I know a matter which we cannot so evidently and clearly state as to make of this any plaine discriminating note by which we may cause others to see and understand what the difference is I know that there is such a difference and that it is great I know that one seeth with an eye enlightned by especiall light from the spirit the other doth not but I know it is not easie to describe these and what might be gathered from the effects of each by which alone they can be discerned will fall in my way before I have done with these particulars therefore I say no more of this now The first difference is in the Generall laid down by the Apostle in that of 1 Cor. 2.12 for the pardon of and deliverance from this sin is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understood by him only who hath the spirit of God and being spirituall compareth spiritualls with spiritualls Who hath the spirit of the world doth not so understand them because he cannot spiritually discerne them v. 14. And it is plainly enough intimated to us by the Apostle in this very chapter Rom. 7.14 I know saith he that the Law is spirituall though whilest I was carnall and judged carnally of the Law I thought of my selfe as righteous as blamelesse Phil. 3.6 because I had not failed of the strictest outward observance of the command Phil. 3.5 yet now I see the law is spirituall and so there is a spirituall obedience due which I carnall could not give and in defect of this obedience there is a spirituall wickednesse which while I was a Pharisee though learned and as much improved as any I did not see Thus St Paul and the experience of every Saint will confirme to us how great a difference there is between the sight and knowledge he now hath and that he once had of sinne as it is contrary to the Spirituall Law of God 2. An unregeueraie mans knowledgeis a logicall conclusion from soeculative principles The regenerates is from practicall premises 2. A second difference between the knowledg which an improved reason with the helpe of the letter of the Law may have of this sin and the knowledge which a regenerate sanctifyed soul hath of this sin is this The knowledge of the one is the result or conclusion which ariseth from speculative
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
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
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
out to the loathing of its person And all this the prophet must declare to Jerusalem and he must declare it as a man declares what before was not known or not sufficiently known therefore the Lord sends him with this command make them know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said they are ignorant it must be told and declared to them they 'l not know it else nay farther they are incredulous they will not believe it unlesse thou prove it to them so much the Caldee Paraphrast intimates in his glosse on the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disceptavit probavit radarguit Now it is Jerusalem saith the Hebrew text they are the inhabitants of Jerusalem saith the Paraphrast persons which lived where God was known where the testimony of the Lord was whither the Tribes did goe up they were the persons who professed to know God and which boasted in the law which were Jewes instituted in the knowledge of the Law as Paul was before conversion yet these persons are ignorant and know not are incredulous and believe not untill the Prophet declare that they may know and prove it that they may believe their birth to be of the land of Canaan So the Prophet Jeremiah c. 17. roundly assert's that the Sin which is graven on the table of their heart vers 1. which makes the heart desperately wicked v. 9. makes it also deceitfull above all things It is a riddle which none can read who can know it the Prophet challengeth the whole world of men to say whether any among them can understand it Againe St Paul who understood this Doctrine as well as any laies down the sinfulnesse of our natures Rom. 3.10 there is none righteous no not one none that understandeth or that seeketh after God c. A very high charge such as proud Philosophy will not beare and weak eyed Phylosophy cannot see How then is this known how is it proved why it is written v. 10. former part And by the Law is the knowledg of sin v. 20. surely what David saith of that providence which suffer's ut sit benè malis malè bonis Ps 73.16,17 is very eminently true of this sin when men think to know this without going into the Sanctuary of God it is too painfull for them Nay if they goe into the Sanctuary and enquire as the Pharisees as the carnall Jew did enquire they will come out as very fooles and as ignorant as they went in Erant enim Pharisaei in illâ opinione tantùm illos in peccato conceptos natos esse quo◠natura insigniter notasset Chem. Harm and it is a measuring cast they 'l proudly boast that others were borne altogether in sin but not they John 9.34 For the Pharisees were of opinion that none were conceived or borne in sin but such as nature had Branded The same doth Aegidius Hunnius in loc observe too Ab agnatâ pravitate se pulch è Immunes esse sentiebant Phari saei Hunnius in loc Joh Hoornbeck Sum controvers l. 2. which is against the Jewes and their Judaisme hath ranked this Question An Peccatum Adami primum fuit commune totius naturae humanae unde omnes homines nascuntur cum peccato originali among one of the controversies between us and them in which they defend the Negative and we maintaine the Affirmative Thus will every man mistake who hath not the spirit of God whose office it is to convince of sin John 16.8 especially of those sins which are not easily discerned It is more then evident that before conviction we doe not see or consider of many notorious and habituall sinnes such as formall and loose profession prophane and secure Libertinisme Grosse Idolatry in the Heathen How much more evident is it then that we shall never be able to discover secret heart sinnes the under-ground and deep fountaine and spring of them In a word David a man well acquainted with his own heart who was much in the search of it who was wont to commune with it Psal 4.4 diligent to hide the word in it Psal 119.11 taken up with meditating on that word which discovers sin Ps 119. v. 97. Wiser then his teachers Psal 119. v. 99. used to learne of his reines in the night seasons when others were either securely sleeping or if awakened Politiquely contriving the speediest surest way of accomplishing their secular and worldly designes then was David lighting his candle i. e. his understanding at the Lamp of God then was he searching the darke recesses and deep vaults of that heart which he knew was profound to devise and do wickedly And now one would think that such diligent search should leave nothing undiscovered and that a man after this might say that there was no guile in his heart but his eye saw it watched over it But however a bold and ignorant foule might possibly so thinke and say yet David dareth not thinke nor say so but after all this distrusting his owne heart which he knew too well to trust it much he brings it to God the searcher of hearts and tryer of Reines with earnest suits that he would deliver him from his guilefull heart Psalm 139. v. 23,24 Search mee O God and know my heart try mee and know my thoughts and see if there be any way of wickednesse in mee and lead mee in the way everlasting Note David's earnestnesse five times together he prayeth that God would discover himselfe his heart to himselfe and deliver himselfe from himselfe for after all this diligence he is jealous there is he knoweth possibly there may be some what of this guile and hypocrisie And now having heard such witnesses what farther need have wee Christian doth not thy soule heare it selfe confessing this truth Say if it be so difficult for David a man enlightned by the Spirit of God internally by the word of God externally and awakened by both joyntly to find out his sinfull heart and nature can it be lesse then impossible for men who are Blind spiritually having no eyes In the darke having no light Securely sleeping in sin not awakened to discover and find out sufficiently that indwelling sinne this universall pravity inhering in his nature Let it then stand a truth according to Scripture that indwelling concupiscence this sinning sin is a mystery of iniquity which the best naturall parts highest improved cannot now hath not yet never will be able to discover which is the first thing proposed next let us come to the second which will be another confirmation of this truth when we see all sorts of best improved naturall men have mistaken in it 2 Generall proposed Best improved Naturall men are mistaken in this knowledge 1. Heathens mistake the knowledge 1. Then as for the Gentile and Heathen world when it was at its height of learning and most noted for inquisitivenesse after and acutenesse with successe in new discoveries yet never
came to the discovery of this sinne Indeed they did discerne a very great Ataxie and disorder they knew there was much a misse in their life and that this also had infected the mind and soule but that deepe silence which every where may be observed among the croud of their morall Writers who speake very little of the spring and fountaine of vice when they have spent many sheets on the streames and branches of it is an undoubted witnesse of their ignorance and if it were not a worke too great to be dispatched within the compasse of a Sermon I might bestow some more labour then now I will to evince this by undeniable instances yet take one or two How little doth Homer speake or is he not wholly silent in this and yet he is preferred to some of the best morall Philosophers Stoicks or Academicks for in Horace's judgement he better tels us Quid sit Pulchrum quid Turpe quid Vtile Quid non Plenius melius Chrysippo aut Crantore dicit He that should read Homer and hope to find any fatisfactory account of this will surely cast him off at last say he hath lost his labour and knowes now as little as Horace himselfe did of this by his reading and revolving Trojani Belli Scriptorem Well Chrysippus the second Stoick Philosopher for eminency Qui fulcire putatur Porticum as Cicer. Acad. l. 4. quoted by Mr Gataker in Praelog ad Annot. in M. Antonin and of whom Laërtius say's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. l. 7. He hath falne short of Homer in the Discovery Quid Pulchrum Quid Turpe c. Crantor also who was no small babe in morality if either our Poët may be judge who citeth him as one very eminently before others in his discouse of vertue and vice or if Cicero and Panaetius Master or friend to Tubero may be judge who tell us of a booke of this Crantor which was Non magnus at Aureolus qui ad verbum est ediscendus and yet Homer speakes Plenius melius Quid Pulchrum Quid Turpe c. So that now we may hope either Homer or Horace from Homer is able to give us the best account of this matter either of which I assure you are farre from a competent measure of knowledge and from any considerable progresse in the enquiry and discourse of this matter * What these menkâ—ew is breifely mentioned by Mr Auth Burgesse of Origin Sin part 2. cha 20. which I met with since this was finished And where these or such as these do speake of this besides that it is little they do generally resolve it into a pronesse springing from worser constitution of that matter of which we are formed or a pronesse soonest to imitate what is worst A Doctrine which may passe with the favourable name of an excusable errour in these men who were without the Law but is no lesse then Abominable heresie in Pelagians who as right sonnes of erring Fathers have walked in the same way of folly and approved these men's sayings From this first sort of well improved men let us next consider 2 Pelagians mistake this knowledge 2. The well improved naturall man in a Pelagian dresse and on Pelagian principles proceeding in the enquiry and pretending to have made the discovery of this indwelling concupiscence and boasting themselves as who rightly know it But how much they were mistaken a very briefe recounting of the opinions and Positions concering this matter will evince Chemnitius then whom scarce a more learned divine can be found among the Lutherans tell 's us that the Pelagians deny the whole doctrine touching Originall sin and blot out the very name of it also Nor is he single in this report of them Pet Martyr tel's us as much Pelagiani universam doctrinam de Peccato originali negant ncmincetiam sublato loc com de Peccat orig Pet. Martyr loc com cl 2 nay who is there that send 's us intelligence from the Armies of the living God that doth not assure us that this is one a principall strong hold which these men have fortified against Grace and the truth of Christ but let us give you a transient view of what they teach their disciples and would obtrude on us Pelagius at Rome whither he came after he was discovered in the East began to maintaine the opinion of Sinlesse perfection Histor Pelagian l. 1. c. 3. Defendere Coepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Vessius A Doctrine which floweth from a proud heart which knowâ—s not its own sinfulnesse a corrupt stream which ran through the stoicke Philosophers tainred Origen and overflowed Pelagius and his followers as Hiereme hath observed as he is cited by Joh Ger Vossius and the evident connexion of the conclusions to the principles of those men and the undeniable conformity of their dictates which any one may see who will be at the paines to compare them in their Paradoxes gathered together by Justus Lipsius Just Lipsius in suâ manâ—duct ad stoicam Philosopham with the Doctrine of the Pilagians mentioned and refuted by St Augustine collected into one by the learned paines both of Vossius and Cornel Jansenius in his large and learned Book called Augustinus seu Doctrina St Augustini c. In a word it is well known how highly these men advanced nature cryed up the sufficiency and power of it which cannot be but where first there is a great degree of ignorance or errour and mistakes in the doctrine of Originall sin and what these mistakes if heresy may be so called were beside the Authors mentioned Dr Featly will give us an account in his Pelagius Redivivus c. to which Authors I referre Scholars who can examine and compare these together and hope others will take it on the word of one who is willing to be tryed by such as are able to judge in this cause and therefore cannot be suspected of a purpose to impose upon them briefely when we read that these men taught their Disciples Pelagian Haeresies heresy 1 1. That there was no Originall sin or corruption of humane nature heresy 2 2. That Adam's sin endammaged himselfe onely properly us onely if we imitate him heresy 3 3. That we are borne as perfect age onely excepted as Adam was created c. When we read these and such like Doctrines we evidently see and need no farther proofe to demonstrate that these men have not discovered this sinning sinne and yet they were men of naturall and improved parts so was Pelagius a man excellent for learning as August cited by Vossius Augustin-Epist ad Paulinum subinitio So was Caelestius a man of acute Judgment and well improved for he wrote whilest young three Epistles of which Gennadius affirmeth they were omni Deum desideranti necessariae so was Julian Ingenii doctrinae facundiae praecellentis saith Vossius a man acer ingenio saith Gennadius yet how brutish were these Pastours in
their understanding of this point 3 Semi-Pelagians mistake in this knowledg 3. Neither are they more happy in their discovery who in succeeding ages were somewhat more refined in their heresy such as the elder and later Semipelagians whose ignorance of this enough appeare's in that which they oppose against efficacious Grace for an account of which I referre you to Cornelius Jansenius his Parallel of the errors of the Massiâ—ians and some late teachers in the second chapter of that Parallel and the third chapter which is annexed to his Augustinus c. With these are to be ranked Arminians who consent with these erring Doctors Socinians and some of our Anabaptists too as is evident from that which Mr Stephens cite's as one of the Doctrines owned by the 30 seperate Congregations in their confession these I adde not for their eminency in parts or learning few of them that I have met with being such but as witnesse of the universall mistake and error into which the naturall man with his highest pretences doth inevitably runne nor is Pigghius better acquainted with this doctrine as is evident from his Controv. de Peccat originali And our English confident Dr Taylor both in his unum necessarium and in his Answer to the Reverend Bishop of Rochester's letter with the whole heard of Jesuites that follow Lewis Molina in his opposition to the Dominicans and whoso will consider what is taught by these men will see how little they are acquainted with the true nature of this inhering concupiscence and whoso will consider who they are what kind of Persons will see they are men of notable naturall and improved parts and so see notable evidence to this truth ignornace in the Doctrine of Originall sin or indwelling lust like a thick cloud lying on the minds of men of such naturall and improved abilities that vve may rationally suppose if any could these had been the men vvho vvould have discovered it and seeing they have not vve may by a warrant from a logicall argumentation conclude à fâ—rtiori others cannot nor will ever be able for some of these have been men I will not say of the highest naturall and improved parts possible but I may and will say of the highest probable and yet they have not attained a right discovery of this Sin of this mystery of iniquity These men speak of it in such a manner as evidenceth they never either 1. Felt the strength and power of Sin as a King reigning in their mortall bodies Rom. 6. Nor 2. Had observed the wisedome and Policy of this old man which must be crucifâ—ed Nor 3. Had known the obligatory vertue of this Law of our members Nor 4. Had seen the forge where the evill and sinfull imaginations of thoughts were framed and wrought of Now if there be after so long tampering with it so little harmony and concent in the Doctrine of these men with the Doctrine of the Scriptures and the experience of regenerate sanctified soules concerning this sin we may very justly conclude they know not withall their skill to set their doctrines in tune with the Scriptures nor make a spirituall Scripturall discovery of this sinne but passe we on to another sort of naturall improved men who if reason could have reached this would have bidden faire for it These are 4. Schoolmen mistake in this knowledg 4. The Schoole-men whose notions though sometime very sublime and daring as if they would presently discover the very height of all that is knowable yet in this very point as in many others are very jejune and empty very uncertaine and in many things unsound especially those among them who have proceeded upon that unsound foundation of pure naturalls and thence stated our fall and sinfull state to be the reduction of us to our pure naturals the letting loose of the reines to a high meâ—led courser which was before curbed and not the laming and spoiling of a sound one or as the stripping off a man's clothes leaving him naked who before was cloathed This way Bellarmine and the Papists who have gone a step farther then the bounds prescribed by the Councill of Trent have generally gone Chemn loc com de Peccat Orig. p. 202. b. edit Francof 1653. And sure on this it was that Recentes ut Occam multi alii nomen retinent Peccati Originalis rem extenuant This extenuating of this sin was in that they denyed it to be an evill repugnant to the Law of God Nec culpam esse nec poenam as Lombard 2. dist 30. c. 5. Scotus in 4. dist 14. q. 1. art 1 boldly averre's that which will inferre necessarily if what he affirmes were a truth that this originall sinne is but the guilt of Adams first transgression so Biel Durandus and others farther when you shall find many of them as Hugo Victorinus Thomas 2.4 dist 28. art 4. Biel. 2. dist 28. and Bonaventure 2. dist 28. c. Assert nature preparing it sâ—fe for grace and professedly teaching that a man may ex naturae viribus love God above all and do his commandments Quoad substantiam actûs is not this an evidence that they did not understand how corrupt our natures were How weake and unable to Good How full of enmity to God I feare not to averre it That man knoweth not the sinfulnesse of his nature that dares say a man may by the strength of nature love quoad substantiam actus God above all He understand's not that his naturall mind is enmity to the law of God who sayeth he can love God above all by the power of nature nor knoweth he that his carnall mind is not subject to the law of God who dares say he can viribus naturae obey the Law of God He hath not a right knowledg of Originall sin who dares affirme either of these And Dr Whitaker in that peice de Peccato origin l. 2. c. 4. Cajetan Scotus Richard Durandus Bellarmine cited by Dr Whitaker in that l. 2. c. 4. against Thom. Stapleton who affirmes Scholasticos tribuere humanae naturae vires integras ad diligendum deum super omnia ad facienda praecepta Dei secundum substantiam actuum And adding farther that some other of the Schoolmen taught praeparationem esse in homine ante gratiam homini facienti quod in se est non deesse Gratiam passeth this censure on both jointly Quod nunquam dicerent si originalem naturae depravavationem intelligerent But I leave these men and next come to an other sort of men who though greatly improved yet have not rightly understood this sin They are such Who 5. Some plead an exemption of the Virgin Mary from Originall Sin 5. Have pleaded an exemption for some from the common calamity of mankind to be borne into the world full of sin and stained with Originall corruption though the greatest part by farre nay though all except one be tainted with this sin Bellarm. de amiss
gri l. 4. c. 15.16 17. yet one at least and this is the Virgin Mary must needs be exempted from this common lot of whose conception and birth with this freedome from Originall sin a zealous Dominican will by no means heare and a Franciscan is to him little lesse then an Heretick for affirming it Châ—…ier loc com de Vivgiâ—… l. 4. c. 14. in this difference of judgment it is evident that the Franciscans and they are not few nor yet contemptible for their parts or learning grossely erre in this Doctrine and yet a whole councill viz. that at Basile 1431 give their approbation to this error Session the 36. And since that the jugling Concell of Trent hath thought it fit to leave it indetermined as in their Appendix to the fifth session of that Councill So that now either these must be accounted men not learned nor of naturall parts or else that they did not understand this Doctrine which is that we affirme of the best naturall man or else if learned and such as knew but did not own it but chose rather to dissemble it their practice condemne's them and every one who shall so dissemble proveth that he hath not a right knowledge of that or other divine truth if it be of such import and concernment as this is he doth not know the truth of Christ and the Doctrine of the Gospell aright who is ashamed of either Christ or the Gospell 6. The best parts and Learning of Papists are ignorant in this particular 6. I might adde and enlarge on this that the best parts and greatest learning of the Papall world did bewray their ignorance of this important truth when they did purposely contrive the decree concerning Originall sinne so that it might be free for any man to think what he would concerning it as Andradius a man well acquainted with the Councill doth very ingeniously confesse concerning the Fathers and Divines of the Councill of Trent as Chemnitius doth report in his Examen Concilii Trident ad sess 5. de Pecc Origin Nor will I pursue the discovery of this Councill's mistake of the remainders of concupiscence after Baptisme which would be a full proofe that they did not rightly apprehend and understand this lust the Apostle here speaketh of 7. Where the word is plainly preached amongst us many are ignorant of this truth Neither is this to be though we could wish it might be confined within the bounds either of the heathen world or the Papall apostate Church and that it were not true which yet it is and we lament the certainty of it that among us where the word of God is permitted to every one so that every one may enquire into the truth by direction from the word among us where the word and Law of God is so plainly preached and so frequently yet many thousands among us do evidently declare by their unaffectednesse with this sinfull state that they have no right knowledg of it Are not the greatest part of men stupid and senslesse under a Sermon of Originall sin where are their affections how few groane where is he that cries out with Paul O wrethed man that I am c. And can you think these know aright the very great sinfulnesse of our nature if a Souldier should tell you he had lost the day to a mortall enemy and yet rejoice in it or not be troubled for it would you not conclude he knew not the worth of a victory the danger of a captivity the misery of a captive you have as little reason to believe our hearers rightly understand this sin while they say they do and are yet merry and jocund in the losse of their liberty and under the captivity of this sin Then you may suppose a man rightly knowes his disease when apprehension of the danger makes him look after a remedy and feares under the danger and groanes under the paine make him earnestly desirous to be cured and recovered but that man knows it not who looketh not out for heaâ—ing who is not affected with it No more are our hearers acquainted with this dangerous disease of the soule who if they will bear us down in it that they know it yet consesse to us at least by their security and deadnesse if not in words that they are not grieued or troubled at it These are another sort the best of our hearers as to naturall parts and highest Improved by Education remaining Carnall and unregenerate are not affected because not truly acquainted with this sin and yet I suppose our hearers ordinarily of as good ripe parts as any and as well helped with outward advantages 8. The experience of Saints is witnesse to this Lastly in a word or two the experience of Saints Reall Christians sincere and well improved Christians is witnesse to this Their experience of the difficulty of first getting a due sense of this sin How many convictions how many serious meditations How many prayers upon their knees that God would discover it and shew them how vile they are ere they have gotten any measure of abiding Knowledge any degree of soule-affecting knowledge of this sin How often are the promises pleaded to God wherein he hath promised to give his Spirit and to enlighten and before this hath been done no due and right knowledge of this sin hath been gotten and when they have gotten it how much have they to do to keep up due apprehensions of this sin how prone are they to relapse into sleight thoughts of it how soon and easily do they many times lose that tendernesse of heart that melting frame of spirit that mourned over this sinfull nature All that a regenerate soule can do is little enough to keep open all that the best improved naturall man can do is not enough to lay open and disclose this indwelling sin this mystery of Iniquity These do then make Good the charge of the naturall mans actuall and invincible Ignorance and unacquaintednesse with this indwelling lust and I hope by these it appeareth to be a truth But yet for farther satisfaction I proposed to enquire what in particular they never did or ever could discover of this sin and now to that 3 Generall proposed 1 The improved naturall man cannot discover the exceeding great sinfulnesse of the habituall frame of his naturell heart 1. The best Improved naturall man cannot discover the exceeding great sinfulnesse of the habituall frame of his naturall heart the sinfulnesse of the heart disposed and bent towards unrighteousnesse and sin the uncleanenesse of this Leprosie the loathsomnesse of this putrifying wound this he cannot see who seeth with the best naturall eye As for men without the law no wonder if they understand not this spreading scab to be a leprosie they have not the Law and rule by which they might discerne it no wonder if they paint over the Sepulcher and neither see the rottennesse nor smell the stench of that which is within for
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
improved naturall parts cannot discover the sinfulnesse of that nature in which Lust dwelleth Then see the certaine and inevitable misery of the naturall man how well soever he may be accomplished with externall and common endowments If you would suppose him to know as much as all the Philosophers did and if you adde to this all the knowledge of these carnall men who have now or ever had a forme of knowledge in the Law and suppose all this centring in the breast of one man yet this man without a spirituall saving illumination from the holy Ghost would remaine inevitably miserable because unacquainted with his sinfull state a dying man as much without hope of recovery as he is without sense of his disease And this misery appeares in that such a one 1. A naturall man obnoxious to wrath but knows it not 1. Is now obnoxious to wrath and lyable to the just sentence of God but knowes not or considers it not He is guilty before God but believes it not he is in danger of Hell ready to drop into the lake of sire and sees not his danger he considers not that a weak single thread of life already scorch't and that hath felt the fire is the surest hold he yet hath to keep him out of unspeakable misery Nay he never will believe this for he cannot discover his sin which hath brought him into this condition and if mercy preventing mercy do not give him 〈◊〉 sight of it here timely for his escape Naturall and Improved parts cannot before it be tâ—late to hope for an escape If you know a traitour guilty of a piece of treason against a King who can convict him who will arrest arraigne and condemne him anâ— then execute the sentence and yet thâ— man all this while secure and carelesse neither able to discover his danger by himselfe nor willing to see and believe it discovered by another would you not conclude him a lost man without recovery There 's both the vilenesse and uncleanenesse of treason and the guilt and obnoxiousnesse of it unto punishment radicated in our natures and we are to answer it to a King who knoweâ— the heart and can convince us who rules thâ— world and will judge us who proceeds with justice and must condemne us who governeâ— the world in truth and doth execute his sentence for his Government is no scare-crowâ— but a reall one no scenicall Pageantry but a solid constituted regiment in which all his judgments are truly and really executed And how then can such escape the condemnation of this judge or the execution oâ— this sentence Farther yet 2. Naturall man ignorant of this sin adds sin to sin runs farther into debt and ruines himselfe 2. This Naturall man in his best Improved abilities is inevitably miserable if left to himselfe because this undiscerned sinfull nature is still proceeding to farther wickednesse is ever adding sin to sin and the man is not sensible of it like a man that blowes the fire which burnes the house over his head in stead of quenching it enrageth it Nor is it a small degree of unhappinesse at this present But the time will come when it will be found in truth the saddest unhappinesse of the grossest selfe murderer if you should see a poor distracted man stabbing himselfe or cutting himselfe with swords and laying at such as offer their skill and paines to cure him what would you suppose were like to be the end of this man would you not give him over for a lost man what hope could you have that he might be preserved And this is directly the case of the best Improved naturall man who not seeing his sinfull state nor knowing his sinfull inclinations doth securely rest in the one and uncessantly follow the other Needs must he dye who flies in the face of his Physitian and best improved naturall men never yet acted more soberly and orderly to their own safety they know not the misery of their state yet are adding to it and this in a word 3. Improved parts miserable because they sin more pertinaciously and soberly 3. With more pertinaciousnesse then other men with more resolved fixed and sober madnesse such do cum ratione insanire Pooâ— men they take themselves and seem to others to be the men whose state should deserve admiration not need pitty whâ— should rather be our Patternes for our imitation then objects of our compassion and thence it is they are fortified against those convincing Demonstrations which conqueâ— others but scarce shake them He is inevitably lost whose Improvements do render him more obstinate in his opposition to his own safety this is the case of a Naturalâ— man in his highest Improved naturalls without grace The more these unsanctified accomplishments are increased in him the more firmely he bottomes himselfe upon them and stands out against renewing grace It is a worke for omnipotence to conveâ—any but it is a worke both of omnipotence anâ— infinite wisdome to convert an Improved man or a Scholar Grace seemes to conquer an Ignorant sinner only by Power a Powerfull light shines on the understanding and he receives the light a powerfull heat falâ— on the hard heart and melts it a Powerfull hand then frames the heart to a right mould without any long rationall or subtile dispute against the worke but a learned sinner an improved naturall man seems to put grace to an exerting as well its wisedome as it 's power for subduing him He is ready to oppose and dispute every beame of light to harden himselfe against every softning consideration in all which through this Ignorance he is wise and crafty to undoe himselfe his carnall wisdome so disposing his opposition that his pertinacy seems to him a well ordered and rationall constancy to his principles Inform. 3. Highest improved parts cannot dispose themselves to seek and prize Christ 3. If the best improved naturall man cannot discover his sinfull state as hath been already proved Then it cannot be that he should dispose himselfe to desire seek or prize Christ and that grace which is dispensed in the Gospell He can never strongly desire who doth not apprehend he needs the good he desireth Desire seemeth the first-borne of the needy and apprehensiue soule When a mortally sick man is fast asleep though he need a Physitian yet he desireth him not because he is not apprehensive of his need The poor man who knowes his debts and what he needs to pay them hath strongest desires of a surety sufficient to prevent hiâ— Imprisonment and these desires are proportioned to his apprehended need Now so it is that our sinfulnesse is the reall ground of our need of Christ and grace our knowledge of this sinfulnesse is the immediate ground 〈◊〉 our desire we therefore need him because we are sinfull we therefore desire him because we know we are sinfull Now where we cannot come to a due and right knowledge of our sinfulnesse it is not possible we should come
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