their own inhaerent wickednesse because their judgment perverted already could not give a right sentence as an uncertaine ballance into which you cast different weights may shew there is a difference the one lighter then the other but cannot shew how much difference how much one is lighter then the other So here The best improved understanding while naturall onely is an uneven ballance into which cast you the naturall heart and life at one end and the law at the other It will discover a want of weight in the heart and life bui because it knowes not exactly how much the law outweigheth them there cannot be a certaine discovery what and how great want of weight there is in such a heart and life let this then stand the first demonstration Rectum est index sui et obliqui whatever is not perfectly strait cannot be a perfect measure to find out the obliquity of that which is crooked but now the best improved naturall man is not strait nay he is very crooked his unsanctified improvements make him more perverse and crooked and the naturall heart is by it's sinfulnesse distorted which should be measured therefore I doubt not to conclude this perverted understanding cannot discerne fully the sinfulnesse of a perverted heart 2. Reason because there is much spirituall wicednesse in this sin 2. The best improved naturall man cannot attaine a right and full discovery of the sinfulnesse of his nature or carnall heart because this sinfulnesse consists much of a spirituall wickednesse and the naturall man in his highest improvement remaines carnall and sensuall There is indeed a spirituall deformity or wickednesse in every sin though not equally in every sin some sins are more sensuall and brutish as riot in use of meats and drinkes uncleannesse in the abuse of our bodies and such like sins which are committed by us principally with the parts and appetite which in us is common with the bruit beasts called by Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonablenesse of those who are wholly immersed in matter Other sins proceed from more sublimated affections and those which are refined from the drosse and lees of matter and sense as being immediately from the rationall soul without the intervention of bodily organs as Atheisme Idolatry c. The first irregular passions of the minds which are not onely spirituall wickednesse because originally springing from the mind which is a spirit but also because contrary to a holy spirituall law for so the Apostle speakes of the Law that it is spirituall and if sin be a transgression of this law there must needs be somewhat of spirituall wickednesse in every particular sin were it needfull to confirme this it might be fully confirmed from Sin 's contrariety to a Lawgiver who is a spirit and commands spirituall obedience to every command and also in every act of obedience as also from Sin 's affecting or inhaering in a spirituall substance as in the prime immediate and proper subject of it which is the rationall soule This then is certaine that there is a high degree of spirituall wickednesse in the frame of our carnall hearts now a naturall man highest improved in his parts can never be more or better then Naturall or Carnall in his Apprehension and judgment of things his understanding proceed's in a carnall manner is indeed as now weakned by sinne proportioned onely to a low sensuall and carnall object or if it lift up it selfe towards what is spirituall it is not in a spirituall manner view and consider well the Notions which Reason left to it selfe hath framed of a Deity its Being Attributes Providence and Happinesse Religious worship of the Deity both as to things it selfe and manner of it Future world and just judgment with the Consequences of it c. how have These spirituall objects been debased in the apprehensions of these men and presented to us in either absurd or at best in a manner suited to our senses a sufficient discovery of the carnall and sensuall faculties of a sinfull mind Had we no other evidence to prove this it were enough and more then enough which we have from their Poets concerning the just punishments of soules for sin which being spirituall substances and convicted and condemned for spirituall offences as sinnes are should be supposed punished with spirituall punishments by that judge who is a spirit but will you heare what the Punishments are How described Primis in faucibus Orci Luctus ultrices posuere cubilia curae Pallentesque habitant morbi tristisque senectus c. Virg. 6. Aenâ—…d And another Poet who is beholding to the charity of some one or two that would report him a Christian converted from Heathenish ignorance though there be more charity in their good wishes then there is of truth in their story This Poet as others became vaine in his imagination of future judgment and is right onely in this Generall that the judge Exaequat damnum meritis in the particulars how vaine and carnall Muta ferarum Cogit vincla pati truculentos ingâ—rit ursis Praedonesque lupis fallaces vulpibus addit c. The best improved naturall man then is very carnall in his judgment and apprehension therefore not able to judge of or find out that spirituall wickednesse which is in it selfe and this I bottome on these two undoubted truths Mensura mensuratum sunt ejusdâ—m Genâ—ris Extensions must be measured by Extension else you will never find them out Likewise Sense must be tryed by sense and reason cannot be judged but by reason Spirituall's whether in generâ— Boni as faith hope love repentance all the graces of the spirit or whether in Genere mali as unbeliefe despaire c. which are contrary to grace can be discerned by none but a spirituall faculty for Inter objectum organnm proportio sit oportet which is the other undoubted maxime on which this second demonstration is grounded Now the evill to be discerned is a spirituall object the best organ a Naturall improved man can possibly use to disâ—erne it is Carnall and Sensuall and as there is no proportion between this obiect and this organ so there will be as little proportion between the reall true nature of the obiect and this Judgwent which is made of it In one word as we know certainly that the naturall man doth easily find out strongly convince himselfe to an ingenuou acknowledgment and deep resentment of that part in this sin which is proportioned to his apprehensions so we know he cannot find out the other which is the greater part of it being so much above his apprehensions 3 Demonstration The best improved naturall man can make no further discovery then the light of his received maximes reach Thirdly the best improved naturall man without a divine revelation can make a discovery no farther then the light of his received maximes diffuse themselves as a man of quickest sight cannot see at any time beyond that space
our nature and propagated and derived upon all his posterity This no man can learne in Aristotle or Platoe's Schoole We must have recourse unto the Law of God The Apostle's determination is infallible For I had not known Lust except the Law had said Thou shalt not covet e Rom. 7.7 3. Vpon perusall of the whole there 's dexterity of judgment This Author gives a rationall acof the truth by evidence of reasons solid and sinewous as 1. Because a Naturall man makes use of a crooked rule His own reason is his rule and that perverted and blinded And if the blind lead the blind both must fall into the ditch 2. Because this sinfulnesse of indwelling lust consists much of spirituall wickednesse and the naturall man in his highest improvement remaines carnall and sensuall A naturall man wants his eye-sight He is f Eph. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknesse it selfe in the abstract and g 1 Cor. 2.14 receiveth not the things of the spirit of God Other more weighty Arguments are urged But by these mentioned you have a taste of the rest And I will not praeoccupate my Reader 4. In the fourth and last place I take notice of the Candor Modesty and Moderation of the Author Though hee is zealous in Gods cause yet meeke in his own as Moses was I see not in any particular where he gives ground or relinquisheth his colours But as farre as I can apprehend he hath beaten his adversaries out of the field yet he hath learned from the Apostle to h Eph. 4.14 speak the truth in love to i Gal. 6.1 restore such as are overtaken in the spirit of meeknesse He useth soft words and hard Arguments as knowing that a flint is sooner broken upon a pillow then on an anvil Vpon a serious review of the whole I find no bitternâ—sse no revileing language nor personall reflexions He discardeth all such waies of arguing fearing least such dead flies might marre the whole box of oyntment Wherefore upon this consideration of the Premisses I commend to thee Reader a serious Perusall of these excellent Sermons following And if I mistake not unlesse it be thy own fault thou wilt reap much spirituall advantage and wilt be more established in the truth I must professe what I think be it to the disparagement of none that by reading these Sermons and another in Latine Homogeneous to this subject of a Reverend Doctor eminent for Godlynesse and Learning Dr Edward Reynolds Sermon intitled Animalu Homo I have found more satisfaction and confirmation then by other Sermons or Treatises I have yet met with upon that Argument I adde no more but commend thee Reader to the gracious providence of God heartily desireing that thy soule may thrive the better for what is here published so prayeth Thy servant for Christs sake HENRY WILKINSON OXFORD From Magdalen Hall July 6 1659. SERMON I. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet THe Great Doctrine of our Gospell freedome from the Law which the mistaken Jew did dangerously stumble at being laid downe by the apostle in that apt similitude of a woman freed from the Law of her husband to which she was obliged during his life in the five first verses of this Chapterâ— and being summarily concluded in that positive assertion of the Apostles in the 6. verse former part of it Now we are delivered from the Law The Apostle might here have ended his Sermon and the Chapter but that it was necessary he should vindicate this Doctrine of our freedome from the Law from two great objections which the Jew thought he might reasonably and which he did continually cast in the Apostle's way against this Doctrine The first of these objections is intimated Proleptically and answered solidly in this 7. verse of the Chapter so that the Text read is the Jewes objection against the Apostle's doctrine and the Apostle's solution of it The Objection is thus proposed If we are as you Paul averre delivered from the Law then the Law is evill for deliverance is onely from that which is evill were we removed from a good it would not be a deliverance but a losse and dammage if then the Law be evill what evill is it Is it sinne Here is the Objection intimated in the former part of this 7. verse The Apostles answer is full of holy indignation at the impiety and wickednesse of the Objection God forbid and full of clearnesse and solidity against the seeming strength of it The Law cannot be sin and why discovering the right use of this Law which cannot be sin though Sin tooke occasion from the Law to be exceeding sinfull And this the Apostle confirmes because 1. The Law discovers and manifests this worke of darknesse I had not knowne sinne but by the Law saith Paul 2. The Law prohibits all sinne even Lust it selfe it saith Thâ—u shalt not Covet In this latter part of the Apostle his answer assigning the right proper genuine use of the Law lyeth my worke and ere I can set to it I must premise three or foure things by way of Explication or at least point them out for they are very obvious of themselves explication 1 Explic. 1. The Speaker Paul 1. Who speaketh I Paul a man of ripe naturall parts and of as well improved acquired parts as any yet still a Pharisee and Zealous of the Law according to their principles and interpretation of the Law explication 2 2. How be expresseth himselfe 2. How he expresseth himselfe I had not knowne in a tense that look's somewhat more then to what is past having an eye to the future and what would have been it carries in it 1. His Past ignorance I did not then know 2. His future ignorance he should not yet have knowne if the Law c. explication 3 3. The Spiritual sense exprest 3. Had not said i. e. if it had not at last spoken in other language then the Scribes and Pharisees made it speake in they made it speake in the literall sound but now God hath made it speake and hath made Paul heare in the Spirituall sense and meaning of it in that voice which God causeth a convinced and converted soule to heare in other kind of speech then any of the Pharisees who made void the Law would heare Paul had often no doubt read the Law and this very prohibition too yet now he understands what then he did not that the Law said explication 4 4. What it meant by the Low saying Thou shalt not Covet Thou shalt not Covet The Apostle useth first a word of more Generall signification I had not knowne sinne and then Exegetically and proleptically addeth what might illustrate his meaning and prevent an objection for sin is discoverable by the light of nature that Starre light which they had who yet were darknesse question Q. How then is
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
ΑΓÎΟΙΑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE INABILITY of the Highest Improved NATVRALL MAN to attaine a Sufficient and Right Knowledge of INDVVELLING SINNE Discovered in three SERMONS Preached at St MARIE's in OXFORD By HENRY HURST M.A. and Fellow of Merton Coll. in OXON 1 Cor. 2.14 But the Naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned OXFORD Printed by Henry Hall Printer to the University for Richard Davis 1659. TO THE REVEREND AND Learned my Honoured Father Mr HENRY HURST Minister of the Gospel at Mickleton in Glouc shire Much honoured Father BOoks claim a just title to a Dedicatory commendation whether this title be just jure naturali or by Prescription I intend not to dispute with this small piece which cals it selfe mine and claimes the same portion which others have beene sent into the world with I will not deny it's request though I might have so done since it appeares in the world without my plenary consent it shall have it's Due Nor will I be unjust or unthankfull to you who have the clearest and fairest title to this Homage for if either Greatnesse or Goodnesse be a just claime your's is the justest if Greatnesse of obligations be a good title None may contend with you a Father's obligations on a Sonne are confessedly greatest If Goodnesse and Beneficence be the best claime I must tell the world your right to this is such There cannot be a better Patron then a Good Father If I adde no more to set out your worth besides I prevent the losing my selfe in the Dedication and the disproportioning the Frontispice to the building I shall cut off the jealous surmises of an uncharitable world which will suspect there is none so good because they are so few And which I most intend reserve more roome for the Practicke part of that honour and obedience which I owe you I cannot more doubt your reception of this then I can your reception of my selfe and to entreat for this I thinke were to detract from the repute of a tender Father which you deserve What it wants of worth in it selfe will be more fully and easily made up whilest it hath the rising advantage of a Sonne 's affections whose willingnesse makes his lest essay of thankfulnesse worth accepting and whilest it hath the graines of allowance which a Fathers kindnesse will cast in to make up the weight Sr these first fruits being judged ripe sooner then I thought and so gathered much against my will and having been offered first in the Temple for the honour of God and the service of his spirituall Temple are now in this handfull left to you as that portion which I might not withhold from you and as the first fruits duly offered did procure a blessing on the offerer so I hope it will fare with your Sonne who nothing doubts your blessing will be on his head and doubts it will as Jacob's prevaile above the blessings of your Progenitours for the abundant encrease of Grace Mercy and Peace on Your Obedient Sonne HENRY HURST From Merton Coll. July 6. 1659. AN EPISTLE TO THE READER MY request is to thee least I deceive thy expectation not to expect from me who affect plainnesse of speech and actions any tedious Apologeticall Preface much lesse any superfluous flattering Panegyricks Onely let me acquaint thee with the ingagement that lies upon me to premise a few things concerning the publication of this Learned and elaborate Worke. The Author sufficiently known to my selfe and many others to be a Godly Learned and Orthodox Divine through his modesty and low opinion of himselfe denyed for a long time his consent to the makeing of these Sermons of publick use and had supprest them altogether but that through importunity I prevailed with him That ancient relation I have as of a Tutor to a Scholar which in him and such who prove so well is my glory and rejoiceing and those deare affectiâ—ns I beare towards him at length made him to yeeld to my frequent sollicitations that this worke might be Printed for the publick good And I never had yet neither do I think ever shall entertaine the least repenting thought for causing such choice Sermons to be made of common use and benefit Concerning the Sermons having heard two of them from the Pulpit and since deliberately read them all over two or three particulars I observe in an especiall manner as appeares by the account that followeth 1. The seasonablenâ—sse of the preaching on this subject against the blindnesse of a naturall man and concerning the sinfulnesse of Sin both Originall and Actuall both which are words spoken in season considering that now adaies Pelagius Arminius Socinus and other Hereticks of the same litter are revived and their followers as if they had get a facultie in the Court of augmentation â—…strip and gee beyond their masters in errors and heresies But as in Zacharies Vision there were foure Carpenters to fray the soure hornes which scattered Judah so God raiseth up many valiant Champions of his truth who a Zech. 1.21 crie aloud and spare not lifting up their voices like Trumpets against the abomination of the times What was judicious Carthwrights Motto for Zion's sake I will not hold my peace abides upon the hearts of the faithfull Ministers of the Gospell Thâ—y dare not be silent in God's cause but they make it their businesse as the Apâ—stle exhorts b Tit. 1.9 to convince Gainsayers c Tit. 1.11 To stop their mouthes d Ti. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke them sharply or cuttingly Which Scriptures doe not in the least countenance a Toleration nor any other Scripture that I know of now the Lord hath raised up the spirit of this Learned Brother to lop off the Hydra of Heresies to stand for the truth at such a time as this is I cannot let passe without speciall Observation When Originall sin is denyed by some with great confidence naturall mens abilities too highly advanced the Pagan's debt and dowry pleaded for and charity lavisht upoÌ„ such beyond all Scripture rule surely a confutation now must needs be beautifull in its season and a word so fitly spoken may be esteemed like Apples of Gold in pictures of Silver 2. Adde hâ—reunto the singular usefulnesse of the Doctrine delivered That men of greatest acutenesse and abilitie for naturall parts and of best improvement by education cannot make a right and full discovery of indwelling Lust without the Spirit of God revealing it by the Law This Doctrine is of great use and serves to pluck down the crâ—st of the proudâ—st Scholar who is a stranger from the life of God Men may attaine unto as great parts as Aristotle and Plato and yet be meere ignoramussesses in Originall sin How Adam's sin is ours how we were in his loines and that sin committed in his person was likewise committed in