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
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
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
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
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
to make himselfe holy in the esteeme and judgment of the heart-searching God when he hath done what he can and it may be done very much in our account yet still his worke is short of effecting any true reall holynesse sanctification and renovation of sinfull nature is the worke onely of one who is acquainted aright with his own heart which is to be cleansed and the word of God by which it is to be cleansed and it is his worke not originally and principally as an efficient first producing cause of it for this is the spirit of God powerfully changing the heart continually promoting carrying on the change to perfection yet it 's the work also of the quickned renewed soule which having received principles of life and a power to act spiritually doth co-worke with the spirit to the perfecting of that holinesse which is begun in the first mighty change of the heart God gives a power and actuates it to the finishing of this glorious worke Through grace we are what we are what we are of Saints all that beeing which we have as new creatures is the product of a cause infinitely greater then the highest and best improved nature Improved parts may indeed lop off some luxuriant boughes and cut off the outermost branches which would prove hurtfull to himselfe improved parts may bind up the more stragling branches that they should not impede and offend others and yet the tree will be still corrupt and bring forth no better fruit then what is the fruit of Sedome and clusters of Gomorrah it is not the neat triming of the thorne that will make it a figge-tree the root and stock must be changed or it abide the same and brings forth fruit like it selfe uselesse and corrupt vessels must have an other kind of cleansing then an outside washing or wipeing them If you did see a man painting a Sepulchre and so doing should tell you he hoped to make it cleane and fit for another tenant then rottennesse and dead mens bones would you not soone tell him that if he drew all the goodly colours that art could surnish him with yet he would never be able to do this since he either knowes not or else doth not consider that there is unseen rottennesse within which must he cast out He that knowes not how sinfull the frame of his heart is will not make it his businesse to purifie his heart And an unclean heart neveâ— yet was accounted by a righteous judge consistent with holinesse much lesse can it bâ— a principle of holinesse Now then so it is that after all the paines a naturall well improveâ— man hath taken in pursuance of his seeming holynesse there remaines in him an unclean heart which is the spring of all his actions and how can they be clean or holy then the method which Christ prescribes Mat. 11 33. is this to begin with that which is hiddeâ— from the naturall man to make a bad heaâ— good and then a bad life will be good Untill this be done there will be no true realâ— holynesse All the glorious appearances anâ— outsides without arenewed heart are in account of God nothing better then glittering sins so farre then as the naturall improved man iâ— from holynesse of heart so farre is he from truth of holinesse and so farre as he is from knowing his sinsull heart so farre is he from purifying it for cleansing of the heart is that work which requireth a knowing of the heart in order to the cleansing it There iâ— never more sanctity of heart then there is knowledg of the heart though there is many timeâ— more knowledg then there is sanctity Now iâ— it be as hath been proved a worke greater then a naturall improved man can do to know it is certainly a greater worke to purify the heart then his best parts can either beginor ever finish this wound must be throughly searched ere it will be soundly cured Naturall men do but skin it over when they have applyed all the healing playsters they can I beseech you Scholars you are most in danger to be deceived with this seeming holynesse consider this your ripe parts your advantages of learning and education are not of themselves sufficient to make you holy but they may be dangerously managed by a deceitfull heart and a malitious Devill to cheat you and make you rely on a broken â—reed which will assuredly pierce you through instead of supporting you I am perswaded friends who ever you are that either heare or read the proofe and confirmation of the Doctrine you believe it is a truth and I doubt not you do see how closely these two are knit together ignorance of our sinfullnesse and inabilitie to cleanse our selves as ignorance of the disease and inability to cure it I therefore desire you but to consider it with this seasonable admonition that if thou who viewest these lines art a man of parts and education by which a blamelesse morality hath been thy more constant course if thou are such a one consider thou art in very great danger of concluding this to be reall holynesse and sufficient to the end thou intendest and thy danger is the greater seeing thy parts and education make thy life come neerer and seeme liker to reall holynesse and it is hee cheates most unavordably who doth counterfeit most exactly the greater thy parts are the better thy education is if still thou remaine carnall the more artificially thou mayest play the hypocrite and the more certainly deceive thy selfe and assuredly thou dost so if thou wilt be thine own Physitian and heale a spirituall disease with a course of Physick so disproportioned to it this disease hath seised the heart it affecteth the most inward and vitall parts primarily and it doth thence affect the outward parts the tongue indeed is affected as appeares by the oaths curses railings of some by the lascivious wanton and unsavoury discourse of others the impertinent vaine and unprofitable words which we daily heare so are all mâ—bers of the body affected with this disease which the Apostle calls by the name of yeelding them weapons of unrighteousnesse and servants unto sin yet the roote and spring of it is in the most secret and inward of the man which must be cured or else we lose our labour as he certainly doth whose sicknesse is seated in the vitall and inward parts but he useth onely externall and outward application of medicines for his cure Use 2. For Caution A second use of the Doctrine of naturall men's ignorance of their sinfull nature and their utter inability of discovering it by the best improvement of parts without renew ing grace shall be a caution and warning to all but especially to Scholars that they takeheed 1. Caut. 1. Attempting to discover or concluding you havediscovered it by meere naturall light 1. Lest they attempt and set upon the discovery of this sin by meere Naturall improvements and lest they conclude they have