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
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
steady in his aime and drawing the bow that he never misseth the marke and yet this were little unlesse he were 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the possession and enjoyment of himselfe and so equall to a deity as who so will may see if he will but observe the proud dictates of these vaine men and their swelling Paradoxes gathered together by Lipsius Lipsius Stoica Philos l. 3. tot Now can it be supposed rationally probable or possible that men so strangely possessed with an opinion of such high perfections should ever be willing to own or able to discover such a redundancy and fulnesse of evill in their nature But fifthly and lastly 5 Reason The best improved naturall man cannot reflect upon his soule according to the Law of God 5. Therefore the best improved Naturall man cannot discover the sinfulnesse of his nature because this discovery must be made by a due reflection of the soule on it selfe according to the Law of God now the naturall man cannot reflect thus duely on his nature or on the frame of his heart for sin under which the Naturall man is however highly improved seiseth on that part of the soule which should reflect thus and slupifies it and so impedes it Not from all kind of reflection and reciprocall observation on it selfe but from such a reflection as might produce this knowledg of concupiscence in the Apostle's sense It is true a Naturall man may looke back upon his outward actions in particular or generall and discover much of the irregularity of them he may also reflect upon himselfe in a froward fit of violent passion or when his heart hath been disordered by somewhat that opposed chwarted rebelled against his reason though his opposition were more calme and sedate thus he may reflect but he cannot turne his eye inward so as to see that close enmity universall opposition and innate dislike which his heart beares to every spirituall good in which consists much the truth and reality of this knowledge Sin is a disease that strongly affects both the head and the heart at once and so aâ— such diseases usually do it depriveth the sinner of all sense of his Danger Sicknesse It is not seldome compared in Scripture to these diseases It is a spirit of slumber Rom. 1.8 It is a Delirium or aotage Ezek. 23.5.7 whereby they are continually entangled in the thoughts and desires of the sinnâ— they love sinners are love-sick and perpetually meditating on the pleasant part esinne are not able in this like love-sickâ— persons to note and observe the faults anâ— blemishes of that they are enamoured with thus the understanding and mind are disabled to judge aright It is a Phrensie oâ— madnesse in them Eccles 9.3 which causeth them to do not like men but fooles Ps 94.8 and Jer. 10.8 like creatures that are acted by sense and by principles which cannot reflect on themselves They have no heart Hos 4.11 for sin which is spirituall whoredome takes away the heart robs the sinner of his understanding which is a reflexive power They have no knowledge Ps 53. to say is there not a lye in my right hand Isa 44. Nor doth the Scripture only say this but you shall find this verified by humane testimonies touching the maligne influence of sin so the Poet Sophoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the issue of sinfull pride in Ajax it bereft him of his wits Likewise Tully tells us Peccatum est perturbatio rationis Cic. Parad. 3. and what he saith of pleasure is true of every sin mentem è suâ sede statu demovet 1 Parad. And however you may doubt the truth of the story yet the morall of it is very full and to purpose that Bacchus strook Lyeurgus with blindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Lycurgus had contemned him I say the morall is good * Such a story tells Leon Hebraeus of Homer Sâ—…chorus for conteÌ„ning God Love or Cupid Sin which is a contempt of God blinds the sinner and he having lost his eyes can neither see the staines of his garment or the blemishes in his face In a word you may as soon expect and receive a sober account from a madman of his distractednesse as from the sinner a good account of his sinfull state Reason will tell us that every sin is the turning of the mind from the light either of Reason within us or from the light of that supreme reason which is without us which is the fountaine of all that Reason which is in us and be it from either still we are turned from it and so in the darke and how should darknesse discover darknesse It being then certaine and an acknowledged truth according to Scripture and reason also That sin hath a very maligne and strong influence on the mind to the stupifying and blinding it to the destroying the ability it otherwise might have to bring it selfe to a tryall and examination of it selfe It cannot be reasonably denied that an unregenerate man who is altogether under the power of sin is also under this inability and unfitnesse to be a judge of himselfe in a matter which will require such exactnesse and strictnesse as this will for it lyeth deep and as hath been intimated seemeth like that which is not culpable seemeth to come neare to that nature which is not blameworthy and it must be a good eye which distinguisheth Colours of near likenesse a good tast that discerneth meats that seeme to be the same for favour Well be it so Reason improved to the highest cannot discover this sinfull sin without the Law of God but may not that reason which besides the improvement of Education and learning hath the Word and Law of God to heighten it though not renewed by the spirit of Sanctification and regeneration attaine to some knowledge of this sinne Have not many learned men within the visible Church come to great measures of knowledge of this sinne Do you thinke that all who have been able to dispute about it to defend the truth and to overthrow the contrary errours have beene Regenerate and borne againe and seen with the eye of Saint Paul the sinfulnesse of their natures Do not we heare Sermons and discourses stating this point from men that are sensuall and carnall who live to that Lust which in the Pulpit in their discourses they condemne 5 th Generall propoposed The difference between a learned regenerate and a learned unregenerate mans knowledge c. Therefore to prevent this objection or at least to satisfie it by answering to it I proposed a fifth thing viz What is the difference between a learned unregenerate improved Scholar his knowledge of this sinne and the knowledge of a regenerate spirituall sanctified soule For this doubt must be answered not by Denying these men to have any or but little knowledge of this sinne I thinke I should manifestly
never an upright judge of himselfe he ever accounteth himselfe better in the scales then he is whereas the humble man either judgeth exactly or wisely suspects himselfe to be defective and wanting of weight Whoso hath gotten such knowledg of the nature of God's Law and doth thus search may hope that he shall in due time discover this sinfulnesse which appeare's in it's fruits not all at once but some time more sometime lesse as provocations and opportunities set it on worke Now thy frequent search will discover it in this part of it The enemy that makes his excursions often must be as often observed watched and if thou would'st know him throughly thou must not sleep securely and let him make inroades upon thee at his pleasure This sinfulnesse is wise and politique it doth not allwaies appeare in the same garbe in the same method it varies it's manner of working and thou must enter the search after it with wifedome and diligence both or it will be too crafty and subtile for thee The more various it is the more diligent thou ought'st to be and deave with this as men doe with cunning cheaters that shift their lodgings change their habits alter their carriage and Proteus like appeare to you in a thousand shapes keep your eyes on them follow them to their very lodgings retiring roomes so do you keep your eye diligent in the watch of your sinfull nature that you may see it in it's retiring roome where it prepares to change it's shape Men that stand without see not what base fellow act 's the part of a King on the stage or how uncleane a villaine act's Joseph's part but he that goe's off ' the stage and see 's them behind the courtaine in their retiring place discover's all this so may we by a diligent observance of this 3. Direction Keep thy heart tender and easily affected with sin as it is contrary to God and his Law 3. Thirdly if thou would'st get and keep more cleare apprehensions and knowledg of the sinfulnesse of thy nature Then be carefull to get and keep a tender heart that soone feele's and is easily grieved for sinne as it beareth a contrariety to the Law of God and the holynesse of his nature what ever thou doest be sure to take heed thy heart doe not grow hard and insensible least it contract a brawny and callous hardnesse under sinne it must be a considerable cut that bring 's blood or paineth a man in that part of his body which is much hardned whereas the least scratch will draw blood and bring griefe with it to one who hath a tender cuticle A hardned heart will not be sensible of sin unlesse it be some great one which wound 's deep and then perhaps it may be somewhat sensible of it but yet not duely affected with it Naturallists tell us that those creatures which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not so perfect and acute in their sight they cannot see so well and clearely It is most undoubtedly true of the soule that soule which through sin hath it's eye either darkned or thus affected with dura lippitudine It 's disease marring the sight through a horny filme growing on the eye can never clearly and fully discover sin Looke abroad into the croud of men who call themselves Christians see how they differ in their account of sin proportionably to their different degrees of tendernesse of heart Reall Saints under a defect of this have and I wonder not at it fallen into a defect of judgment concerning the greatnesse of sin they have accounted that a little sin when their hearts have been somewhat hardned which in a tender frame of spirit they more rightly esteemed a great sinne And observe it as you have lost of your tendernesse so your sin hath lost of it's heinousnesse in your account recovered backsliders among Saints will beare me witnesse to this truth Tell me diddest thou rightly see the great sinfullnesse of an earthly mind of a formall and hypocriticall heart of a carelesse and loose heart of a vaine and foolishly wanton heart Diddest thou not think there was lesse evill in them when thy heart was somewhat hard and had lost of it's wonted tendernesse How hath thy boldnesse to sinne and thoughts that it was but a little sinne which thou art now about to commit gotten ground on thee upon such a decay time was when thou who art a tradesman sawest a great deale of sinne in a lie or equivocation to cheate in a little too much gaine Time was when thou who art a Scholar sawest a great deale of sinne in mispending a day or a few houres of thy time what is now the cause thou doest not so judg Is the sinne changed Or is the Law changed No but thou art changed thou wast then of a tender frame of spirit but now hast lost it and thence it is thou so misjudgest once thou couldest not step a step in those rough and thorny waies but thou did'st bleed and smart for it why doest thou without sense of smart now runne long in them is not this the cause thou hast hardened thy selfe in them and canst not see the evill of them In a word our sight and knowledg of the sinfulnesse of our nature is a knowledg of Spirituall sense and very much resemble's our knowledg which have by our bodily sense in this that due and just tendernesse is a very necessary and convenient disposition of the organ to discerne the object so let our spirituall senses be exercised in judging of sin with this convenient disposition in the faculty and wee shall certainly judge more rightly of it Direct 4. Oppose sin especially begin the oposition against first stirrings of it 4. In order to which farther take this as a fourth direction Give a vigorous opposition to sinne universally and begin your opposition at the very first spring and root of it let no sinne dwell peaceably in your sonles and let not any sin have a season to grow but cut it off ' so soone as it sprouts forth No man ever came to a right knowledg of sinne by indulging it for it still appeareth other then what it is to him who is unwilling to suppresse it As to the power and strength with which it worketh and as to the wisedome policy wherein it contrive's it's works it is more then evident that the best way to discover them is by opposeing our selves to them the encounter of an enemy is a meanes to draw forth his power and craft which had otherwise lay hidden And it will appeare also a very suitable and congruous way to discover both the sinfulnesse and the guilt the uncleanesse and the danger of sinne both in the branches and in the rootes of it by a timely and vigorous opposition of it For whilest we oppose it in the power of the spirit of God and by the word which is holy and directeth us in an opposition there is
made a discovery of it by such beware of the attempt as you would beware of that which is certainly unfeiseable in the course that is taken as you would beware of venturing on an impossibility losse of labour which I foretell you will be the end of your attempt me thinks should warne you of this take heed of concluding you have discovered it as you would take heed of being mistaken in a matter of weight and moment If you rest upon it and determine that you have discovered this when indeed you have not what an errour will you runne your soules into How dangerously will you deceive your selves How inevitably do you undoe your selves If thou who readest thesâ— lines should'st as cleerely see it proved to thee that thou couldst not discover a false title from a true one as it hath been proveâ— thou can'st not discover a desperately deceitfull heart a very sinfull nature would'st thou venture on a great purchase and lay out all thy wealth on it and runne the hazard of being deceived would'st thou examine the title by no better helpes then thy owne naturall wit and sagacity would'st thou do so I know thou would'st not And yet wilt thou run this hazard and venture all the happynesse thou expectest and arâ— capable of thus dost thou dare to lay the stressâ— of thy eternall welfare on such a foundation aâ— is sure in nothing but to deceive thee Oâ— that all would and I beseech you Scholars whose parts I highly prize and value whose danger in this I partly know that you will consider a while Can you goe to Heaven with uncleane hearts with sinfull natures can any thing that is uncleane or that defileth enter there shall any who worketh iniquity dwell in the holy hill And how can such uncleane things as the naturall heart enter How shall that which defileth the whole life that Polluteth every action whose wâ—rke is nothing else but to increase abomination how shall this dwell in his presence who hateth sin with an infinite hatred who knowes and will judg in another kind of manner thâ—n now men judge themselves I confesse if God never would rip up the breasts of men if he would never anatomize them nor turne their inside outward if he would never search the heart and try the reines then might I have spared this Admonition for it were then no great matter whether men did enquire into themselves or upon enquiry whether they discovered any thing or not But since God hath purposed to try and discover the very secrets of the heart since his judgment will be according to truth be our judgment of our selves what it will it is of highest concernment to us that we proceed in judging our selves so neere as we can by the same rule and make the same discovery which God will make when he judgeth And this he never will or can do who makes no farther enquiry then his best improved parts can discover In a word thou who makest this enquiry and restest satisfyed in it wilt find thy selfe as farre mistaken as that malefactour who in the prison makes a sleight businesse of his selony and examines it with a voluntary hideing of that which his judge knowes and which is undoubtedly enough to hang him and upon this pronounceth himselfe guiltlesse Tremble at the thoughts of that soul's amazement which here deceives it selfe with such insufficient search which relyeth on this deceit and finds the greatnesse of it at last when God discovers it to him that he is not fit for an undefiled inheritance who hath so defiled a heart and uncleane nature be not deceived thou must be cleansed or eternally perish if thou wilt be cleansed thou must know thy uncleannesse and vilenesse in other manner then yet any naturall though improved man ever knew upon enquirie into it by his best naturall abilities and therefore as thou tenderest the issue of thy soule which will be of eternall and infinite moment to thee beware of this light which cannot discover beware of resting in this partiall and false knowledg which thou mayest possibly get by more refined naturals Take heed thy knowledg be no more then of the unreasonablenesse of thy sinfull frame and motions endeavour to get a knowledg of the spirituall wickednesse of them and of that contrariety that a naturall heart hath in it to a spirituall law Hell is full of the knowledg of sin's unreasonablenesse and the way to bell may be full of this knowledg too and I would not thou shouldst râ—st in that knowledge which is not the direct and certaine way to escape hell take heed of resting in that knowledg of this sin to which the improvement of naturall parts may carry thee in the generall whilest thou do'st not in particular see how it intermixeth with every duty so that thou needest grace to pardon and accept it and a mediatour to procure both it is a dangerous mistake which the naturall man runnes himselfe into when he seeth not the iniquity which is in his duties when he seeth not how sinfull he is in all his religious services it is a mistake that exposeth him to proud thoughts of himfelfe and of his duties that excites him to rest in himselfe that canseth him to keep at greater distance from Christ to undervalue pardoning mercy and free grace to increase his sins for resting on duty redound's much to the encrease of sin to render him hatefull in the account of God who is a professed enemy to every proud person Now such are the fruits of this knowledg we warne you of take heed of it 2. Caution Against relying on the opinion of men in their assertions contrary to the experience of Saint and witnesse of Scripture 2. TheÌ„ we have very good reason to beware how much we give to the judgment opinions of learned improved men in this point which never any of them whilst naturall couldfully discover and in which they have ever been prone to advance nature and debase grace in which they have generally set the crowne on Nature's head which they admired in the meane while robbing grace which they knew not Me thinks I need not say much to advise you in this would any of you rely much on the judgment of a boasting ignoramus when thou art sick thou advisest not with one that never did or ever will be able to find out that disease but with one who is known either to have already discovered it or that is known to have skill so as to do it if any can When thou travellest and needest a guide thou wilt not take him thou art sure will mislead thee but cannot direct thee it is no whit lesse folly to rest on the opinion of those learned men who speake of this without an experienced observation of this sin in their hearts it is of much moment in this point that we have somewhat of assurance that the man is a Saint and renewed in the Spirit of his
mind whose judgment we take concerning this it is I hope so fully proved that great measures of unsanctifyed learning and grosse ignorance of this sinne may be both in the same person that I do not need insist on farther proofe I onely desire you not to trust to the opinions of them in matters they do not understand I do not disswade you from valuing them and expressing your value of them by giving what is due to their opinions in the things they are learned in But I warne you to take heed that you do not rely on their judgment and opinions though seemingly backed with strong probabilities and reasons in this and other points which are known aright onely by a sanctifyed and regenerate soule Many of those who have erred in this doctrine have been men of great parts and abilities so are many of those who at this day do mistake this whole doctrine and it is beside what we have said allready to be accounted among the hidden things which are not revealed to the wise and prudent Math. 11.25 For whether you referre the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole chapter or to the 20th verse and those which follow onely yet still you 'l find that the doctrine of Repentance and Remission of sins the doctrine of Salvation and redemption from wrath which we deserve from sin under the power of which we are by nature compriseth the things here intended And if reâ—…tance and the doctrine thereof in its full extent and latitude be the comprehensive summe which is here aimed at and which is hidden from the wise and prudent then we have ground to beware how farre we rely on the opinions and assertions of these men who cannot discover the truth which lyeth hidden under a vaile which 1. Their impotence and inability hath drawn over it they are not able to discover it 2. Their unwillingnesse to know hath brought on them they are loth to be acquainted with it 3. Judiciall blindnesse hath drawn over it that they shall not because they will not It is safer much to heare the opinion of a saint experienced in his own heart and well versed in the Scripture touching this then any of the learned naturall men who are unacquainted with the continuall opposition their naturall hearts do make against the Law of God I had rather heare a souldier who was not onely an eye witnesse but a chiefe combatant give the relation of the fight then one who though never so well skilled in the speculative part of military discipline speaks onely according to the rules of his art I shall rather trust a conflicting soule and believe his relation both that there is such an enemy and that he is within us continually levying warre against us then trust the seeming reasons of learned men against it or the determinations of those who speake onely their speculations The seeing eye is to be trusted in the judgment of Colours before the learned head which onely discourseth over his blind studies the enlightned soule sees what it reports and is to be credited The learned naturall man wanteth eyes to see and speaks by hearesay what this sinne is the right knowledg of which is one of the things of the spirit of God which he receiveth not nor can he untill changed from naturall to spirituall In a word the whole doctrine of the crosse of Christ i.e. our deliverance from sin and the consequents of sinne by the death of Christ The doctrine of our fall and misery of our sinfulnesse and inability to good of our restauration and renovation c. are in the whole contexture of them accounted foclishnesse by the wise among the Greeks and Jewes i.e. by the choicest men for naturall Parts and the improvement of them both within and without the Church And can it be expected that a man who thinks himselfe a wise man should strictly enquire into that which he accounteth folly or care to have an insight in any part of that which he esteemes as much below him and his thoughts as a foole is below a wise man and solly it selfe below excellent wisedome and understanding if you would then choose you a master to teach you more fully this doctrine leave the Schooles of Pharisees Seribes disputers of this world whose wisedome God hath infatuated and go to the convinced humbled and sanctifyed soule and aske him concerning it Scholars whose businesse lies among the volumes of writers whose various positions and doctrines divide from the truth as well as from each other be you especially advised to try before you trust every thing you meet with in men's writings which are accounted profound and learned and be perswaded to enquire what experience arising from the conflict between grace and corruption between holy principles and remaining lusts will informe you in this weighty truth Prize and keep close to the sound Doctrine which holinesse and learning jointly improved have delivered to us from the Scriptures and which you may meet with up and downe in the writings of our English Practicall Divines whom you may trust whilest you must dissent from others that are accounted more learned 3. Caution Learned men's slighting grace be a stumbling block to us 3. Then let it not be a stumbling block to us that so many men of choicest parts of highest improvements do so little regard so little desire and labour after So little value and esteem sanctifying and renewing grace take not an offence at the thinnesse of learned men that they croud not towards the fountaine opened for sinne and for uncleannesse to the house of Judah and to the inhabitants of Jerusalem Zec. 13 1. were no other reason at hand which might be given this which ariseth from their ignorance and unbeliefe of the sinfulnesse and uncleannesse of their nature were abundantly sufficient to satisfy us why they doe not throng after that Grace which might cleanse and purifie them Why shouldest thou wonder that blind men walke up and downe in garments all over foule and dirty and never goe to the river where they might be washed And why shouldest thou wonder then that blind souls possessed with opinion of their own purity and holinesse being ignorant of that masse of corruption which lyeth hidden in their heart should stand at distance farre off from Christ and grace which might cleanse them Thou wouldst not be offended to see a company of desperate sick persons insensible of their danger go by and neither call at or go into the Physician 's house to be healed This should not I am very confident beat thee off from going thy selfe to be healed since thou knowest thy disease Now then why should it be a scandall or a discouragement to thee because few learned men go to Christ especially now that thou art warned of it and hast heard this reason given thee thou hearest that they cannot see their need of Christ with the best helpes of nature and education and therefore