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
they keepe off from him But observe it Who do more readily more speedily close with grace then these men when once they are enlightned and savingly convinced I think no men make more haste to the city of refuge then these men when once the spirit of God doth convince them that justice pursues them and when the conviction is set home so that they have reall apprehensions of their dangsr and there is a good reason for this haste they make before others viz Usually they have clearer distincter and deeper apprehensions of their state and condition then other men and the cleerer and deeper our apprehensions are the speedier our attempt will be to escape those dangers which we apprehend are likely to fall on us Now there are two things which do render these men's apprehensions more cleare and distinct viz 1. Greater measure of light shining into the understanding and overpowring all its false lights which the man proud once of his parts did before set up for as a man who walk's by a weake and glimmering light would refuse that light for his guide which another that was wholy in darknesse and knew himselfe so to be in the darke would readily embrace so is it here many that have great parts and abilities shining in them like starres or comets in the night will put off that weaker convincing light of the truth which one who findeth himselfe all benighted rejoyceth to see though but a starre the least degree of light and is convinced soundly whereas more and stronger light is needfull to convince a learned sinner throughly and savingly Hence it is that they so much differ in so little time in their apprehensions of impending danger the naturall learned man had apprehensions of the excellency of his soule of the power of a God to punish of the great misery and unhappinesse which the soule must needs lie under if this God proceed to punish he can discourse of the insupportable paine which Immateriall soules endure this he can do upon maximes of Reason so that the man doth see somewhat before the saving illumination of the spirit of God doth enlighten him with a better light but so soone as this shines in upon him he doth with the advantage which the other affords him see much more of these things and his own danger and accordingly hasteneth his escape from it Thus acquired Improvements under a through worke of conviction hasten men from the danger they were in Againe 2. Improved parts lie usually in a soule that is of larger and vaster capacity so that it sooner receives much of spirituall light and hath larger and more extensive apprehensions of the excellency of Grace and mercy in a Jesus And so upon through Convictions flyeth more speedily to Christ and riseth higher in it's value of Christ So that if you needs will eye and take example by learned men then look on those who are under a saving worke of the spirit of God and judge by their apprehensions and value of Grace Now what will be the apprehensions and value which the rest so enlightned will have of the same grace if you will resolve to weigh Grace in the scales of learned and improved men then borrow St Paul's scales and weights which be used after conversion or under the worke of conviction and judge as he did of Grace when he 1 Tim. 1.14,15 had obteined mercy through exceeding abundant grace in our Lord. When he came to judge of things aright and esteemed what was once his gaine now Phil. 3. to be lâ—sse and dung for the excellency of Jesus his Lord. There are none can better esteeme grace then learned Saints and yet none more vilify it then learned ungodly men stumble not at these but be perswaded to follow the other Use 3. of Tryall Try then what your knowledge of this sin is 3. If the best improved parts cannot discover the sinfulnesse of our polluted natures and if there be so different a knowledge of this in the regenerate and unregenerate as we have already endeavoured to evince Then I intreat you try what is your knowledge of the sinfull nature you carry about you Put the Question to your selves Do I know this indwelling lust as Paul knew it if I might at any time presse this use I may now for no men are so much in danger of taking a false and insufficient knowledge of this for true and sufficient as are Scholars who know much as of other things so of this also in the speculative part of it And I know a deceitfull heart is apt to suggest to us scholars that what we know of this is enough But we must not trust our own hearts much in this or in any thing else of weight and moment and therefore I take the boldnesse to renew my request to reinforce the advice to you scholars try your knowledge And I do this beside the weighty considerations equally obliging us with others on some more speciall considerations obliging us Scholars more then others and I in treate you to weigh them 1. Greater pronesse to mistake 1. You are in a more apparent danger of being deceived with a common superficiall knowledge of this then others are whose imployments do not engage them to a search after all knowledge We are prone to aime at knowledge for its own sake and think it enough that we know though this knowledge have no influence upon our heart and life when we have attained some knowledge of this we haste many times to the attainement of some farther knowledge and so by an eager pursuit of what is not yet attained we are in danger of contenting our selves with a generall speculative knowledge of this that we may speed on to the discovery of other things whereas other men once getting a discovery of this sin are usually or may be more intent and dwell longer on the consideration of it Many things make it more easie for us to be mistaken in the knowledge of this as 1. Pronesse to measure the knowledge of this by that we have of other things which are not of such weight and moment and that have not so much influence on our soules in the matters of grace and holynesse 2. Frequent temptations with which Satan follow 's us to render this knowledge unprofitable and uselesse to us If this doctrine be well understood and soundly preached it shakes the very foundations of his Kingdome therefore he will corrupt it 3. Precellence and greater measures of speculative knowledge then others have of it A scholar is able to discourse more largely in the whole doctrine of it perhaps than another and tell you what apprehensions heathen Philosophers had of it what doctrines the Pelagians delivered in this matter what the Schoolmen Remonstrants Socinians Anabaptists or others teach concerning it yet who knowes none of these but only the naked truth of this doctrine and improves it to holinesse knoweth more truly then such a learned scholar