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
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
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
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