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
it Hence such conclusions as these concerning concupiscence Motus appetitiss circa rem illicitam non accedente consensis voluntatis non est peccatum Gregor de valent in prim sec Ratio non tenetur reprimere primos motus Thom. dis 6. q. 2. pu 2 Saith Alexander Alensis Q. 125. memb 7. whose short sight could not see how little there is in his distinction of direct and indirect prohibition and that concupiscence I suppose by what he saith memb 6. 7. that he takes in these first motions as well as concupiscence whence they rise is not directly but indirectly forbidden If the heart both frame and first motions of it were not open to the eye of God and if he were not searcher of reines if he either could not judge the heart or else would not I then would begin to think there were some likelihood it might so be but hee that hath a purpose directly to judge hath surely given a law directly to him whom he will judge and will not God thus judge the secrets of the heart To these men We may adde and though we doe them no credit yet we do them no injury in adding them Lindanus Panopl l. 4. c. 34. Alphonside castro her 4. Tapper in Expl. art 2. Gregor de valent c. Becanus opusculo sexto de Justitiâ operum Bellarmine with others among the Papists who have not seen the vilenesse of the first motions of a naturall heart hence it is that these are accounted by them The greife of a wounded nature but not the guilt of a sinning nature let Becanus be heard Catholici docent motus concupiscentiae rationem praevenientes non esse peccata nec prohiberi hoc praecepto Non concupisces sed solum consensum He speake's it as the Doctrine of the Papists and not as his own private opinion Docent Catholici c. saith he and well he might when he seeth the Trent Councell own this both it s their fifth session de Pecc origin and in their sixth session de justific de bonis operibus And the rest of this society are no doubt of the same mind they have very charitable thoughts of the innocency of these first motions but we cannot so judge and yet will hope we have the mind of the Lord. These are pregnant instances of the ignorance of great Scholars in this point of greatest concernment but they are Forreigne I wish we had no domestick examples but indeed how many among us either plead with argument or affirme by practice that they judge the first Motions of concupiscence to be innocent and who are they what kind of men I mistake much if they â—re not usually the men of great parts and of considerable improvement by learning â—oo who perswade themselves and others also that nothing is a sin or a great sin but what is explicitly voluntary They are mostly the wise men of the world whom God passeth by while he chooseth the foolish 1 Cor. 1.27 who will lodge reteine and delight in these thoughts of vanity notwithstanding convincing demonstrations of the sinfulnesse of such thoughts In a word the 1. Seldome and superficiall confession of this in most 2. Little degree of contrition and sorrow of heart 3. Difficulty of keeping the heart contrite for this 4. Frequent and renewed relapses into almost habituall insensiblenesse of this which the Regenerate observe in themselves though they have all externall advantages to helpe them with saving Grace and internall helpes also do undeniably confirme that it is impossible for best improved naturall parts to attaine this sight of the sinfulnesse of first motions 3 Best improved naturall parts cannot discover the guile of this sin 3. As their knowledg reacheth not to a sufficient discovery of these two so neither can best improved naturall parts discover the policie and wisedome the deceitfulnesse and cursed guile of this sin the superlative craft of this lust runneth in veines that lie too deep for any naturall eye to discover It 's policy and wisedome cannot be discovered by any that is not wise and exercised in counter-working to its wisedome as in laying and carrying on a plot at chesse or a stratageme in warre none can discover the handsome contrivance of it but one who is well skilled in them so it is here none but he which is well skilled by exercise of that wisedome which is from above and this skill is only gotten by a constant and wise exercise of it against this sin and its wisedome none but such a one can discover this part of it's nature We observe that he who shall be able to discerne the policy in which a wise man acteth and carryeth on his designes must be either equall or at least not very much inferior to him in wisedome a foole or any one over matched in politicks can never find out the right key nor read the characters in which he writes who very much outgoeth him This is the case before us the naturall man is wise to doe evill very subtile and politick to frame mischiefe but he hath no underestanding to doe good he is of weak intellectuals indeed a very foole as to any good to be done he is ever contriving promoting and perfecting evill and doth it craftily but he cannot discerne this craft for he cannot either prudently designe or propose or promote or perfect that which is good Sin rules and reignes by waies of profoundest policy over the hearts of naturall men and they perceive not the mystery of its government In this sin you shall observe the wisedome of one who plodds and contrives the framing of a lie or falsehood into a seeming truth that a Judge may not find it out who laies a lie closely cunningly together as a false witnesse doth whence it hath one name in the Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitavit machinatus est whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinarie name of a forger of a lie to the prejudice of truth and justice as the learned John Buxtorfe observeth in his Lexic Rabbin in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a plotting evill as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred in Psal 37.12 It is wise as one who undermines and circumvents by fraudulent waies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 10.7 as under pretence of friendship Lam. 1.19 as Israel was deceived by his lovers or as a man is deceived by his neighbour Prov. 26.19 Albeit the regenerate soule make these crafty Gibeonites Hewers of wood and drawers of water for the spirituall temple and its service yet they still reteine the Policy and wily disposition of Gibeonites as ready and subtile to deceive after as before they were subjugated to the Law of the Spirit of life This sin is wise as one who seduceth with the craft of an harlot or the subtlety of a crafty disputer there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.7 there are 〈◊〉 〈◊〉
confused and generall notion they had that it was from man himselfe How little did the Manichees understand of this whose irrationall absurd conceptions of this tell us they infinitely mistook the truth It was a foule mistake of the Pelagians too which they formerly and others of late have fancied touching the irruption of sin into the world That which cruciated Augustin so much Quoniam Deus fecit omnia haec bonus bona majus quidem summum bonum minora fecit bona sed tamen creans creata bona sunt omnia unde malum confess l. 7. c. 5. § 2. which place he bestowes on the disputes which were ordinary in this matter concluding nothing there but else where he concludes Non erat exitus quaerebam aestuans unde malum quae illa tormenta parturientis cerdis mei qui gemitus Deus meus l. 7. conf c. 7. § 1. This I say which so troubled him was undiscovered to them without the Church they could not and it is much undiscerned by naturall men within the Church because they will not see the truth so when Pelagians might have known the originall of sin from Rom. 5.12 they chose rather to corrupt the text as Chemnit observes Chemnitius Loc. de peccat orig p. 213. b. et p. 214 a fol. edit 1653. and so hath Pighius declined from the truth in this point as who will may observe in his controversy de Peccat origin passim And the Papists know not or else they would professe it sure for right knowledge of such a truth in a councell and gathered for such an end as a councell should be would have engaged them to own the truth and openly declare it What ever they think of it I know that God and our Lord Jesus who will be ours and their Judge will account such knowledge to be no knowledge In a word the Endlesse disputes of men who enquire into this beyond what is necessary and in the enquiry lose what knowledge they seemed to have had and grow either sceptickes or hereticks are sull proofe that they cannot with best improved naturall parts discover the spring and fountaine of that sinfulnesse which is in our nature But 6. The best improved naturall men could never discover the finfull frame of bea rt in its deserts 6. Lastly though I might adde more the best improved naturall man never did or ever could he discover the desert of this sinfull frame of his heart it was a thing they never could perswade themselves to believe that such a punishment might be justly inflicted on them so soone as ever they were borne into the world Indeed on their principles it was impossible they should discover this for they acknowledged not the sinfulnesse of nature or else that this was not great and therefore no obligation to punishment or but to a small punishment It is an unquaestioned part of Justice to proportion the penalty to the crime and true state of it ut in parvis leviora in magnis graviora supplicia irrogentur Justitiae distributivae est suū cuique tribuere So that they who accounted this a small fault could not think it worthy of so sore a punishment as we know it deserveth if you should hear a Philosopher reading a lecture of the innocency of man of the blamelesse though weake state of an infant and it should be told him that yet there were who held this opinion that such might be justly condemned for ever and cast into that place of misery where offenders suffer for their offences he would dispute the case and denie the justice of the proceedings Thus doe very many within the Church view the Schoolmens determination that infants shut out of Heaven lie under the Punishment of losse not sense that they onely misse of the enjoyment of God but fall not under a punishment of Paine and Griefe a determination which savours much of a nescience and ignorance of the desert of indwelling lust on the same generall mistake doe Both Socinians Remonstrants and Anabaptists deny that any are or justly may be punished for that sin we call originall sin or ingenite lust which dwell's in us hence they load the orthodoxe with many reproachfull exclamations of curelty and injustice and brand the truth with unheard of harshnesse with incredible severity and Adamantine mercilesnesse against poore innocents such like charges we know are laid upon the teachers of the Doctrine touching the demerit of our sinsull nature it is no wonder for they judge by the mistaken nature of the cause and erring in their apprehensions of the merit of the cause do as widely erre in their assigning the punishment due to it But we who are taught by the Law and enlightned by the spirit of God so that we can see and do know that we are all transgressors of that Covenant which promised life to perfect obedience threatned death to the first sin which is ours and brought death into the world that we are children of wrath Eph. 2.3 Under the curse having not continued in all things written in the Law to doe them Gal. 3.10 that in Adam we all died 1 Cor. 15.22 that we are borne so that * Joh. 3.3 unlesse we be new born we cannot enter into the kingdome of Heaven we who are instructed by the spirit in such truths as these which are confessedly above the reach of the best naturall eye do see that desert of hell and eternall separation from the presence of God which is due to this sinfull nature of ours though others do not discover it nor will believe it we see that by reason of this Lust our life is sull of sin and our persons from the wombe obnoxious to the wrath of God SERMON II. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet 4 Generalls propounded viz. a Rational account of this truth I Now come to the Fourth Generall proposed viz a rationall account of this truth However proud selfe-admiring men do thinke that Wisedome is with them And such perfect wisdome too that a matter of such import and weight as this cannot be hid from them yet certainly if they will consider and duely weigh what reason suggesteth in such like cases they will see that as truth affirmes they cannot so reason shews us why they cannot discover this Sin For Looke what reason suggesteth a cause of difficulty or impossibility hindering us in the enquiry and fearch after the full discovery very of what we do but imperfectly and obscurely know in things of another nature The same proportionably applyed to this businesse in hand will evidently manifest the Difficulty of Getting any considerable measure and the impossibility of attaining any full and perfect knowledge of this sinne by the best improved Naturall man in the world And this I hope to make Good to you Reas 1. Because a Naturall man makes use of a crooked
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
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
which is enlightned and though many times he doth not see to the utmost bound of it yet he never sees beyond it though many times he fall short and his sight is over-run by the longer race which the Sun beame run's yet it never out-runs the shortest ray of light but keeps even with it taking up where the Ray first withdrawes it's light So the naturall man walking in his search after this sinfull frame of nature by a light that runs not farre enough to discover this whole mystery of iniquity must needs give over his search and fall so farre short of the discovery as his light fal's short of penetrating the darke corners and recesses oâ— this sinne Now the greatest and clearest light with which these naturall men entered this profound deep heart was this Omne peccatum est contra naturam * So some of the Schoolmen Peccare nihil aliud est quaÌ„recedere ab eo quod est secunduÌ„naturam Aq. 1.2 q. 109. art 8. c. And having lighted up this lamp they made some shift to discover some little and indeed it was comparatively but little to what lay hidden they could tell us that Bonum was secundùm naturam Senec. Epist 118. and else-where others could tell us Bonum est quod naturâ est absolutum Cicer. de finib citing Diegen Babylon And Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence indeed it followes that since contrariorum contraria est ratio Malum must be quid prater vel contra naturam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now let us take up this darke Lanthorne and see how farre this could likely guide them in this enquiryâ— I say it could guide them but very little in judging of any but lesse in judging of this sinne for this Maxime of theirs occasioned their mistakes as is evident The early springing of corruption occasion of the naturall mans ignorance of this sin 1. The very early springing of this bitter root was an occasion of their errour in judging of this sinne though they proceed by this undoubted maxime for be it Peccatum est â—ontra naturam yet what is contra naturam is also later then nature and of some after seed time and springs up afterward The Gardner sowes good seed the weeds spring up afterwards the Statuary beautifieth the Statue wormes and blemishes are the unwelcome birth of injurious time and rougher usage Diseases are the rust of the body and a rust is contracted by some after maligne influence In this manner then the naturall maâ— best improved seduced and drew himselfe into an errour touching this sinne He lookes to the early budding of nature observes what the first fruits are And finding them so early concludes they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so rather acquits them as innocent or commends them as laudable then suspects them as culpable oâ— condemneth them as guilty He knoweth and there is much truth in it that primum iâ— quovis genere est maximè conformè producentiâ— if Nature then lying open to his view and observation first produceth such effects as we by the Law know to be sinne If the workings of this sinfull frame be judged the first fruits of nature as indeed they are apprehended and judged by some men no wonder if they conclude them as farre from being contra naturam and blame worthy in their morall consideratioÌ„ as they observe they are before others in their naturall spring and birth This indeed is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Naturall best Improved man that these motions are sâ—…undum naturam which is true only of corrupted nature to which these motions are consonant therefore not vitious in themselves nor from a Vitious fountaine In one word this light Omne vitium est contra naturam could not discover what that nature is which thus is made the law condemning vice but it needed another light to discover that viz the word and spirit of God by which we know what that nature is to which sin is a contrariety and so we can discover by this rule more of its sinfulnesse because we know more of the holynesse of primitive created nature in a contrariety to which it is true that sin secondarily doth consist I say secondarily for sin is primarily a contrariety to the holy nature of God and so farre as this is copyed out in us and remaines in our nature so farre it is true to say Quâ—d câ—ntra naturam est peâ—…atum but the truth is A naturall man can no more discover the deformity of this sinfull frame by comparing it with his notion of nature then a man can discover the great unlikenesse of a picture from the first patterne of it by comparing it with a draught of the same picture taken by the copy that is already greatly defaced Could the naturall man come to a sight of that excellent frame in which our nature was first modelled he might probably discerne how much we are unlike our selves how much contrariety there now is to that holynesse which once we had and so how much sinfulnesse there now is in us but He cannot do so the glasse in which he beholds this naturall frame is full of spots and darke pieces which hide and dissemble the greatest part of those spots and blemishes which are in us But beside this mistaken notion of Nature and its first visible actings 2. Graduall increase of this sins strength is occasioÌ„ of naturall mans ignorance of this sin 2. There is another thing that occasions the naturall man's error and renders it impossible he should discover this sin fully That is the Graduall increase and constant growth in the soule which keeps even pace with his improvement in his naturall and acquired abilities It is a sin that loseth not it's strength by its long continuance its vigour abates not in old age and this occasions this conclusion that it is not contra but secundùm naturam and the naturall man thinks his conclusion rationall I see saith he All preternaturalls are still in the waine and lose as much of their strength as they get of age A winter floud is not after a month or six weeks faire weather like what it was before But I see a faire river increaseth its stock by running and the same beares up a gallant ship before it loseth it selfe in the ocean which would hardly beare the smallest fishers boat a mile or two from its spring head A Glaring Comet shines brighter then Venus or any of the brightest starres but it grows dimme and fades quickly Because these are not from naturall causes working orderly and per se but are the effects of a cause that acts per accidens to the production of them And by this piece of Sophistry deceives himselfe arguing from the graduall increase of this sins strength to a denyall or a diminution of it's sinfulnesse and he will not entertaine at any hand a thought that it can be sinfull which he
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
immoveably setled in his knowledge and apprehension of it he will never be beaten out of this That it is an evill allwaies present impeding what is good and impelling and putting us upon what is evill that it is a law of our members warring against the law of the mind and though all the world withall its learning and skill should conspire and club wits and reason to overthrow this truth yet they should never perswade him to a beliefe that possibly there may be no such thing as evill Concupiscence or Originall sin His experience is instar mille testium and he would repeâ— all their arguments with this answer that he sees the plots and contrivances that he feeleth the power and strength of this sinning sin withholding him and drawing him back from that good which he desires he may which he knowes he ought to doe The world may as soone perswade him that fire is not hot which hath burnt his fingers as perswade him that lust within is not a fire of Hell which inflames him and sets him on fire with rageing passions or wanton desires Let this old man appeare under what vizard he will for the deceiving purblind nature let him plead his originall ex conditione materiae and appeale to Pelagian or Semipelagian or Socinian Heralds to assert his pedigree yet he cannot so escape a regenerate savingly enlightned soul who seeth and knoweth that it is of the Divell and our own abuse of free will Though this old man walke up and downe among us and expatiate it selfe in the larger walkes of a Sceptick and seeme onely to enquire rationally touching the Beeing and Providence of a Deity and in this garbe passe for a more penetrating inquisitive head and judgment with an unsanctifyed Scholar yet the regenerate soul know's and is so perswaded that he will never be brought to think the contrary that this is a branch of Atheisme sprouting out of this bitter root I think I need not hesitate in pronouncing it An unregenerate man improved to the highest pitch that externall morall advantages can raise him to never did or ever will be able to come to such a degree of certainty in his Knowledge of this as the experienced soule which observeth the stirrings and motions of this sin in himselfe doth come to I am sure there is a great difference between the certainty to which the one attaines by speculative principles and discourses and the certainty tâ— which the other atteines by experience you may possibly perswade a man to taâ—… Poyson who onely knowes the nature of iâ— from his book and speculation and perhapâ— you may prevaile with him to hope and believe it is not deadly because his knowledge is not confirmed by experience but do you think it possible to perswade that man into an opinion that it may not or into hopeâ— that it is not or into an adventurous tryalâ— whether that be deadly poyson which had undoubtedly destroyed him long before if the admirable skill of some eminent Physician had not cured him and prevented the working of the Poyson so it is in one word The regenerate soule knowes he had dyed of this deadly poyson if the compassion oâ— an infinitely mercifull and the skill of an infinitely wise Physician had not healed him he knowes he was sick unto death and he is as certaine of it as experience can make him and will not doubt it though all the world deny it here he sixeth immovedly I Know that in me dwels nothing good Rom. 7.18 Find evill present when I would do good 21 See an other law leading mee captive 23. The unregenerate finds it not experimentally in himselfe for he is blind and seeth not he is dead and feeleth not the workings of this sin and therefore is not so immoveable in his knowledg as the regenerate soule not so constant in his beliefe of it's indwelling and overspreading the whole man SERMON III. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet THE Inabilitie of Nature best improved by learning and education or what other means you will suppose short of Grace and the renovation of the heart by the spirit of God to make a right discovery of the sinfullnesse of our nature that indwelling sin which here the Apostle calls Lust being observed as one of the Doctrines the Apostle layes down in this verse and being confirmed and prosecuted so farre that nothing farther remaines of what was proposed but an application and close of the whole I now proceed to that and so first Use 1. Insormation If the best improved naturall man be not able to discover the sinfulnesse of his nature we may hence learne and informe our selves Sin of very dangerous consequence to all but specially to Scholars on account that it blinds their under standing 1. That there is in sin that which is of a very dangerous tendency to all but especially to Scholars It is not to be sported with we never dally with this serpent but it sting's and empoyson's us we never come into the hands of these Philistines but they put out our eyes If we had our eyes before we lose them after our closeing with a temptation to sin This is the cause why we are not able so long as we are carnall to see our sinfulnesse because we are sinfull as there need no other reason be given why we are not acquainted with the pollutions of our garments but this because we are blind so neither needs there any other reason be demanded why a sinner is not acquainted with his sinfulnesse after you have once said and proved that he is a sinner For sin is a violence offered to the soule Prov. 8. ult vers It is a violence by which the soule is wounded and maimed as it were with the stroke of a sword or other instrument of cruelty as I observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifys now the soule is a tender thing like the eye it beares not a wound without losse of its sight and being once wounded by sin it cannot any more rightly discover sin or if you read that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his life still it speaks that danger danger which is in sin on the account of its disableing the sinner from seeing it that wound that reacheth the life that reacheth the heart kills dead and bereives the man of the sense of his condition he knowes not nor can he that he is dead so it was with the first sinners among the creatures Angels sinned and lost that perfect knowledge in which they were created and had not known their sinfull state if an immediate and winged vengeance had not overtaken them if the weight of those fetters the dismall noise of those chaines in which they are reserved to the Judgment of the great day had not awakned them they had surely continued unacquainted with that sinfulnesse which their just punishment convinced them of though it may perhaps
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
out to the loathing of its person And all this the prophet must declare to Jerusalem and he must declare it as a man declares what before was not known or not sufficiently known therefore the Lord sends him with this command make them know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said they are ignorant it must be told and declared to them they 'l not know it else nay farther they are incredulous they will not believe it unlesse thou prove it to them so much the Caldee Paraphrast intimates in his glosse on the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disceptavit probavit radarguit Now it is Jerusalem saith the Hebrew text they are the inhabitants of Jerusalem saith the Paraphrast persons which lived where God was known where the testimony of the Lord was whither the Tribes did goe up they were the persons who professed to know God and which boasted in the law which were Jewes instituted in the knowledge of the Law as Paul was before conversion yet these persons are ignorant and know not are incredulous and believe not untill the Prophet declare that they may know and prove it that they may believe their birth to be of the land of Canaan So the Prophet Jeremiah c. 17. roundly assert's that the Sin which is graven on the table of their heart vers 1. which makes the heart desperately wicked v. 9. makes it also deceitfull above all things It is a riddle which none can read who can know it the Prophet challengeth the whole world of men to say whether any among them can understand it Againe St Paul who understood this Doctrine as well as any laies down the sinfulnesse of our natures Rom. 3.10 there is none righteous no not one none that understandeth or that seeketh after God c. A very high charge such as proud Philosophy will not beare and weak eyed Phylosophy cannot see How then is this known how is it proved why it is written v. 10. former part And by the Law is the knowledg of sin v. 20. surely what David saith of that providence which suffer's ut sit benè malis malè bonis Ps 73.16,17 is very eminently true of this sin when men think to know this without going into the Sanctuary of God it is too painfull for them Nay if they goe into the Sanctuary and enquire as the Pharisees as the carnall Jew did enquire they will come out as very fooles and as ignorant as they went in Erant enim Pharisaei in illâ opinione tantùm illos in peccato conceptos natos esse quo◠natura insigniter notasset Chem. Harm and it is a measuring cast they 'l proudly boast that others were borne altogether in sin but not they John 9.34 For the Pharisees were of opinion that none were conceived or borne in sin but such as nature had Branded The same doth Aegidius Hunnius in loc observe too Ab agnatâ pravitate se pulch è Immunes esse sentiebant Phari saei Hunnius in loc Joh Hoornbeck Sum controvers l. 2. which is against the Jewes and their Judaisme hath ranked this Question An Peccatum Adami primum fuit commune totius naturae humanae unde omnes homines nascuntur cum peccato originali among one of the controversies between us and them in which they defend the Negative and we maintaine the Affirmative Thus will every man mistake who hath not the spirit of God whose office it is to convince of sin John 16.8 especially of those sins which are not easily discerned It is more then evident that before conviction we doe not see or consider of many notorious and habituall sinnes such as formall and loose profession prophane and secure Libertinisme Grosse Idolatry in the Heathen How much more evident is it then that we shall never be able to discover secret heart sinnes the under-ground and deep fountaine and spring of them In a word David a man well acquainted with his own heart who was much in the search of it who was wont to commune with it Psal 4.4 diligent to hide the word in it Psal 119.11 taken up with meditating on that word which discovers sin Ps 119. v. 97. Wiser then his teachers Psal 119. v. 99. used to learne of his reines in the night seasons when others were either securely sleeping or if awakened Politiquely contriving the speediest surest way of accomplishing their secular and worldly designes then was David lighting his candle i. e. his understanding at the Lamp of God then was he searching the darke recesses and deep vaults of that heart which he knew was profound to devise and do wickedly And now one would think that such diligent search should leave nothing undiscovered and that a man after this might say that there was no guile in his heart but his eye saw it watched over it But however a bold and ignorant foule might possibly so thinke and say yet David dareth not thinke nor say so but after all this distrusting his owne heart which he knew too well to trust it much he brings it to God the searcher of hearts and tryer of Reines with earnest suits that he would deliver him from his guilefull heart Psalm 139. v. 23,24 Search mee O God and know my heart try mee and know my thoughts and see if there be any way of wickednesse in mee and lead mee in the way everlasting Note David's earnestnesse five times together he prayeth that God would discover himselfe his heart to himselfe and deliver himselfe from himselfe for after all this diligence he is jealous there is he knoweth possibly there may be some what of this guile and hypocrisie And now having heard such witnesses what farther need have wee Christian doth not thy soule heare it selfe confessing this truth Say if it be so difficult for David a man enlightned by the Spirit of God internally by the word of God externally and awakened by both joyntly to find out his sinfull heart and nature can it be lesse then impossible for men who are Blind spiritually having no eyes In the darke having no light Securely sleeping in sin not awakened to discover and find out sufficiently that indwelling sinne this universall pravity inhering in his nature Let it then stand a truth according to Scripture that indwelling concupiscence this sinning sin is a mystery of iniquity which the best naturall parts highest improved cannot now hath not yet never will be able to discover which is the first thing proposed next let us come to the second which will be another confirmation of this truth when we see all sorts of best improved naturall men have mistaken in it 2 Generall proposed Best improved Naturall men are mistaken in this knowledge 1. Heathens mistake the knowledge 1. Then as for the Gentile and Heathen world when it was at its height of learning and most noted for inquisitivenesse after and acutenesse with successe in new discoveries yet never
gri l. 4. c. 15.16 17. yet one at least and this is the Virgin Mary must needs be exempted from this common lot of whose conception and birth with this freedome from Originall sin a zealous Dominican will by no means heare and a Franciscan is to him little lesse then an Heretick for affirming it Châ—…ier loc com de Vivgiâ—… l. 4. c. 14. in this difference of judgment it is evident that the Franciscans and they are not few nor yet contemptible for their parts or learning grossely erre in this Doctrine and yet a whole councill viz. that at Basile 1431 give their approbation to this error Session the 36. And since that the jugling Concell of Trent hath thought it fit to leave it indetermined as in their Appendix to the fifth session of that Councill So that now either these must be accounted men not learned nor of naturall parts or else that they did not understand this Doctrine which is that we affirme of the best naturall man or else if learned and such as knew but did not own it but chose rather to dissemble it their practice condemne's them and every one who shall so dissemble proveth that he hath not a right knowledge of that or other divine truth if it be of such import and concernment as this is he doth not know the truth of Christ and the Doctrine of the Gospell aright who is ashamed of either Christ or the Gospell 6. The best parts and Learning of Papists are ignorant in this particular 6. I might adde and enlarge on this that the best parts and greatest learning of the Papall world did bewray their ignorance of this important truth when they did purposely contrive the decree concerning Originall sinne so that it might be free for any man to think what he would concerning it as Andradius a man well acquainted with the Councill doth very ingeniously confesse concerning the Fathers and Divines of the Councill of Trent as Chemnitius doth report in his Examen Concilii Trident ad sess 5. de Pecc Origin Nor will I pursue the discovery of this Councill's mistake of the remainders of concupiscence after Baptisme which would be a full proofe that they did not rightly apprehend and understand this lust the Apostle here speaketh of 7. Where the word is plainly preached amongst us many are ignorant of this truth Neither is this to be though we could wish it might be confined within the bounds either of the heathen world or the Papall apostate Church and that it were not true which yet it is and we lament the certainty of it that among us where the word of God is permitted to every one so that every one may enquire into the truth by direction from the word among us where the word and Law of God is so plainly preached and so frequently yet many thousands among us do evidently declare by their unaffectednesse with this sinfull state that they have no right knowledg of it Are not the greatest part of men stupid and senslesse under a Sermon of Originall sin where are their affections how few groane where is he that cries out with Paul O wrethed man that I am c. And can you think these know aright the very great sinfulnesse of our nature if a Souldier should tell you he had lost the day to a mortall enemy and yet rejoice in it or not be troubled for it would you not conclude he knew not the worth of a victory the danger of a captivity the misery of a captive you have as little reason to believe our hearers rightly understand this sin while they say they do and are yet merry and jocund in the losse of their liberty and under the captivity of this sin Then you may suppose a man rightly knowes his disease when apprehension of the danger makes him look after a remedy and feares under the danger and groanes under the paine make him earnestly desirous to be cured and recovered but that man knows it not who looketh not out for heaâ—ing who is not affected with it No more are our hearers acquainted with this dangerous disease of the soule who if they will bear us down in it that they know it yet consesse to us at least by their security and deadnesse if not in words that they are not grieued or troubled at it These are another sort the best of our hearers as to naturall parts and highest Improved by Education remaining Carnall and unregenerate are not affected because not truly acquainted with this sin and yet I suppose our hearers ordinarily of as good ripe parts as any and as well helped with outward advantages 8. The experience of Saints is witnesse to this Lastly in a word or two the experience of Saints Reall Christians sincere and well improved Christians is witnesse to this Their experience of the difficulty of first getting a due sense of this sin How many convictions how many serious meditations How many prayers upon their knees that God would discover it and shew them how vile they are ere they have gotten any measure of abiding Knowledge any degree of soule-affecting knowledge of this sin How often are the promises pleaded to God wherein he hath promised to give his Spirit and to enlighten and before this hath been done no due and right knowledge of this sin hath been gotten and when they have gotten it how much have they to do to keep up due apprehensions of this sin how prone are they to relapse into sleight thoughts of it how soon and easily do they many times lose that tendernesse of heart that melting frame of spirit that mourned over this sinfull nature All that a regenerate soule can do is little enough to keep open all that the best improved naturall man can do is not enough to lay open and disclose this indwelling sin this mystery of Iniquity These do then make Good the charge of the naturall mans actuall and invincible Ignorance and unacquaintednesse with this indwelling lust and I hope by these it appeareth to be a truth But yet for farther satisfaction I proposed to enquire what in particular they never did or ever could discover of this sin and now to that 3 Generall proposed 1 The improved naturall man cannot discover the exceeding great sinfulnesse of the habituall frame of his naturell heart 1. The best Improved naturall man cannot discover the exceeding great sinfulnesse of the habituall frame of his naturall heart the sinfulnesse of the heart disposed and bent towards unrighteousnesse and sin the uncleanenesse of this Leprosie the loathsomnesse of this putrifying wound this he cannot see who seeth with the best naturall eye As for men without the law no wonder if they understand not this spreading scab to be a leprosie they have not the Law and rule by which they might discerne it no wonder if they paint over the Sepulcher and neither see the rottennesse nor smell the stench of that which is within for
in his judgement both of good and evill Thus the naturall man frames a notion of his owne and represents nature but considers not its corruption and thereby calls evill good and judgeth that small or none which is an exceeding great sinne 4. Reason Because 〈◊〉 is unwilling to appeare otherwise then as he may beast and glory in himselfe A naturall unwillingnesse that he should and a strong resolution that he will not appeare in other colours then those he can delight in and which he judgeth beautifull The naturall man is unwilling to walke abroad in his owne cloathes which are filthy and to be set forth in his owne colours He hateth the light Joh. 3.20 because his nature and his workes are indeed and will appeare in the light to be evill He is a crafty and deceitfull tradesman who will not shew his indifferent and bad wares but with the advantage of a darke shop if there be a parcell better then other he perswades you to take theÌ„ to the light he is willing to own theÌ„ they will prove enough to his intended advantage so let what seems good and such as he thinks may approve it selfe upon a triall be done by a naturall man And the neighbourhood shall ring of it he will walke abroad in that dresse in it he admires * Sinners dote on their sins Ezek. 23.5,7 himselfe and hopes others will do so too for he would faine be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore hee 'l stand it out with Preachers and dispute the conviction and maintaine while he can with Saul 1 Sam. 15.20 I have obeyed the commandement of the Lord my wayes are equall as the proud selfe justifying Jew said Ezek. 18.25 Naturall men trust they are righteous and seek this righteousnesse in themselves Luke 18.9 they establish their owne righteousnesse Rom. 10.3 they will either find or make roome for boasting the multitude of Pharisees in our Saviour's time and all men before and since of this stamp servants to their ' lusts and estranged from the life of God all our proud merit mongers all our selfe-charitable lazy professours who do not indeed so much as others but they thinke as well for they themselves are perswaded that God loves them accepts of them and in this cloathing they will appeare to us I say the multitude of such persons are very evident and undenyable arguments of the Naturall man's unwillingnesse he should and resolution that he will not appear if he can help it in his right colours and this indeed is both a fruit of sinne and a punishment of it that though the sinner loves and embraceth it yet he would not see the thing he loves He would not court that with eye which he adores with his heart He will not part with his sinne for price better then all the world he will not leave it for heaven and yet he would not for all the world have a full sight of it though the enjoyment of his sinne be dearer to him then Heaven the sight of it is unwelcome to him as hell A cleare testimony of the basenesse both of sin and of the sinner Now certainly he will rather turne his eye from prying after sinne then by a farther search discover what he is unwilling to find So that could you suppose him able to find out yet his unwillingnesse would hinder him that he never should put forth that ability to the utmost nor make any discovery of sinne farther then his unwillingnesse would give him leave for never did any sinner see more of his sinne then he was willing to see of it unlesse when God brought him to suffer in some kind or other for his sinne then he seeth more of it indeed but let him be quiet and secure from the hand of the Almighty and hee seeth no more then he is willing to see of it Hell hereafter and punishment now will convince a sinner and make him looke on sinne and see somewhat more then he could desire to see in it but in the case before us in an ordinary enquiry after sinne in order to detect it and in order to a right knowledge of it His sight of sinne is never greater then his willingnesse Nor will be ever see more then he desires to see of it if the spirit of renovation powerfully change the sinner and make him a Saint it will change this frame of heart and make him earnestly desirous and truly willing to see his sinne and to have a full and cleare sight of it The sinner who is enamoured with and espoused to his sinne will deale well with his Beloved in the search as Michal did with David when her father sent to apprehend him 1 Sam. 19.16,17 when a messenger from God in his Word or providence is sent to search for the beloved lust of a sinner then 't is either sick as one that needs not now be feared it is dying or if this serve not but the lust must be brought out and so endangered then 't is conveyed away and secured from the stroke of the word and rod Naturall men will deny the abode of their sinne as Rahab the Spies And they have a deepe and darke well to hide their lust in when it is enquired after as the woman had to hide Jonath and Ahimaaz 2 Sam. 17.21 and Bread-corne to spread over it a faire pretence that what we suppose is a sinfull lust and working to sinne is but a necessary provision for the life and welfare of the man Nor doth the Scripture onely tell us that men are thus selfe admirers and unwilling to appeare to themselves in any cloud which might darken this lustre but also Reason or Nature Hence the proud boasts of our vain Philosophy Neque est ullum bonum de quo non is qui id habeat honestè possit gloriari Cicer. Padoâ— 1. and yet higher then this they boast of a soule that trusts to his own good and abilities Animus suis bâ—nis viribúsque fidens Seneca cited by Lipsius Stoic Phil. l. 1. dis 5. and else where Benum mansurum-nullum est nisiquod animus ex se sibi invenit Senec. 27. Epist Best improved nature seeks after what good may be gotten hold on arising from its own soile and manuring for the quieting and satisfying of it's mind and willingly heares no other language then that the Stoicks were wont to speak in that the wise man and he is that wise man for every naturall man though vaine would be accounted this wise man is to be reputed 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without passion the soft name which they give to a sinfull and inordinate principle of the soule and so the man must be thought not diminutively bad but perfectly good as Senec 85. Epist And Zeno. referente Cicerone 1. Academ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too so much elevated in his own opinion that he thinks himselfe infallible in judging 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undesectible in acting so
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
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