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
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
principles and truths compared with their naturall and necessary consequences or deductions The knowledg of the other is a conclusion from the same truths compared with their consequences and with his own heart and conscience The regenerate soule knowes this sin by a Practicall and experimentall observance of himselfe compared with those truths in the word which do containe this doctrine The unregenerate man know's it by a bare Logicall and Rationall deduction of a conclusion from such premises which he apprehendeth to be truths in his judgment though he never found them confirmed by any observed correspondence to his conscience or Practicall judgment The whole Syllogisme of the one is made up of premises which doe onely float in the head and do not affect the heart The other maketh up the Syllogisme with one proposition at least from his own heart from that which he hath noted in himselfe and which he can experimentally averre this may be seen in these different Sillogismes The unregenerate man thus proceeds to evince first motions or frame of heart propending to Atheisme or unbeliefe c To be a sin because it is of the same species or kind and differeth onely gradually from Atheisme or unbeliefe in it 's perfected fruit and product and therefore concludes it a rationall inference that Motions first irritated are breaches of the same * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Sanae mentis ruio dictat â—u babere in me convenit ca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volkel l. 4. c. 20. precept of which the motion perfected is and so a sinne The regenerate soule goeth more practically to worke what hinders or abates my love to or faith on God and disposeth me to either staggering in my saith or flagging in my affections is sinfull but now I find saith the regenerate soule that such motions such a frame of heart do thus shake my dependance on God they abate and quench my affections to him and therefore I know they are sinne As the knowledge of a redeemed captive who 〈◊〉 the weight of his chaines the misery of his state the drudgery he was put to the continuall danger he was in differeth much from the knowledg which another man who never was in slavery and captivity hath or may have upon report or reading the story It is one thing to sit and heare as Diâ—lo the Carthaginian Queen the story of fallen and wasted Troy another thing to see and behold it with Aeneas querum pars maâ—na fuâ—t yet both she knowes it as well as he but how different is their knowâ—edge The children and grandchildren of Captive Jewes in Babylon knew but yet not equally and alike with their Fathers or Grandfathers the misery of a strait and tedious siege of a sore and long famine My Physician knowes my disease which yet he never felt but I know it in an other manner he can talke more of it in generall but I can tell more feelingly what I suffered and what is the paine So is it in this case The learned scholar destitute of Grace and the spirit of God can discourse of a blind understanding of an erroneous judgment of an inadequate apprehension So likewise a regenerate soule can speake of these and when he doth mention them his own heart beares him witnesse and enformeth him what these sinfull imperfections are he is acquainted with the dimnesse of his best sight the mistakes or pronenesse to mistake in his clearest distinctest and certainest apprehension and though these apprehensions are not false yet he knowes how inadequate how farre they are from commensurate apprehensions of those things he should be better acquainted with and all this from a heart affected really and exercised constantly with the working of this erroneous blind rash and heady mind The selfe-observing experienced soule seeth this when he heares a Sermon of Heaven and the things of it when they are laid as open to the view as those things can which were never seen by that eye which could returne to tell us what they are when they are thus set before us How little is it we see of them how prone are we to judge carnally of them to measure them by two short a rule In a word such a one thinkes certainly either his knowledge of these is the least of any ones or else that few know lesse then he doth and is mostly troubled he cannot know more it is not so with one who discourseth of these things as of things at distance not within him In a word the unregenerate mans knowledge is a Logicall discovery of what he can prove by an Artificiall improvement of argumentative discourse not what he is acquainted with by experience The Regenerate if a scholar can do that plead for and confirme the truth by a syllogisticall arguing and so convince a gaine sayer beside this He can also by his experience of the indwelling of this sin by his experience of its wisedome and power in working to the impeding him from good and the provoking him to evill affect himselfe with it Againe Differ 3. A regenerate man seeth this sin intermixt in his duties An unregenerate man doth not 3. You shall observe there is this difference farther between the knowledge oâ— these two forts of persons in this thing That the sanctified regenerate soule knowes this sin in such manner that he seeth bâ—…rveth and consider's it's perpetâ—aâ—… and uncessant intermixture in all his duties The â—nr generaâ— naturall man knowes this sin but in sâ—ch Nationall generall way that he never observâ—… or seeth how it intermixeth it selfe with his dâ—ties he noteth not how it overspreads all hâ— actions and if the more studied knowledgâ— he hath of this sin do informe that it doâ— not lie sleeping while he is doing dutie bâ—… acteth to the impedeing and perverting 〈◊〉 dutie yet he is not able to see really and particularly how it hath stirred and acted iâ— this and that duty sâ—ill he keeps in the generall perswasion comes not to the particulaâ— application The unregenerate man prayeth heareth giveth aimes dealeth justly payeth even to the tithe of Mint Anise 〈◊〉 Cummin and though he is confessedly a â—…ner in his own speculative apprehension aâ—… judgment yet when he cometh in particulaâ— to the Temple to pray or heare He thanks Gâ— he is not as other men and his duties are noâ— as theirs whereas the regenerate soule seeâ— and observeth how each particular part of his services are certainely unworthy acceptance according to the holynesse of the law and he feares they are not as other mens not so spirituall not so pure as theirs he tasteth the bitternesse which renders his sacrifices unsavory to himselfe and how much more to God he smelleth the leven which sowreth the whole masse he seeth 1. The distracting wandering worldly thoughts that croud in upon him and presse on him for admission and will disturbe him if they cannot get entertainment while he prayes and heares 2. The coldnesse deadnesse and
our nature and propagated and derived upon all his posterity This no man can learne in Aristotle or Platoe's Schoole We must have recourse unto the Law of God The Apostle's determination is infallible For I had not known Lust except the Law had said Thou shalt not covet e Rom. 7.7 3. Vpon perusall of the whole there 's dexterity of judgment This Author gives a rationall acof the truth by evidence of reasons solid and sinewous as 1. Because a Naturall man makes use of a crooked rule His own reason is his rule and that perverted and blinded And if the blind lead the blind both must fall into the ditch 2. Because this sinfulnesse of indwelling lust consists much of spirituall wickednesse and the naturall man in his highest improvement remaines carnall and sensuall A naturall man wants his eye-sight He is f Eph. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknesse it selfe in the abstract and g 1 Cor. 2.14 receiveth not the things of the spirit of God Other more weighty Arguments are urged But by these mentioned you have a taste of the rest And I will not praeoccupate my Reader 4. In the fourth and last place I take notice of the Candor Modesty and Moderation of the Author Though hee is zealous in Gods cause yet meeke in his own as Moses was I see not in any particular where he gives ground or relinquisheth his colours But as farre as I can apprehend he hath beaten his adversaries out of the field yet he hath learned from the Apostle to h Eph. 4.14 speak the truth in love to i Gal. 6.1 restore such as are overtaken in the spirit of meeknesse He useth soft words and hard Arguments as knowing that a flint is sooner broken upon a pillow then on an anvil Vpon a serious review of the whole I find no bitternâ—sse no revileing language nor personall reflexions He discardeth all such waies of arguing fearing least such dead flies might marre the whole box of oyntment Wherefore upon this consideration of the Premisses I commend to thee Reader a serious Perusall of these excellent Sermons following And if I mistake not unlesse it be thy own fault thou wilt reap much spirituall advantage and wilt be more established in the truth I must professe what I think be it to the disparagement of none that by reading these Sermons and another in Latine Homogeneous to this subject of a Reverend Doctor eminent for Godlynesse and Learning Dr Edward Reynolds Sermon intitled Animalu Homo I have found more satisfaction and confirmation then by other Sermons or Treatises I have yet met with upon that Argument I adde no more but commend thee Reader to the gracious providence of God heartily desireing that thy soule may thrive the better for what is here published so prayeth Thy servant for Christs sake HENRY WILKINSON OXFORD From Magdalen Hall July 6 1659. SERMON I. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet THe Great Doctrine of our Gospell freedome from the Law which the mistaken Jew did dangerously stumble at being laid downe by the apostle in that apt similitude of a woman freed from the Law of her husband to which she was obliged during his life in the five first verses of this Chapterâ— and being summarily concluded in that positive assertion of the Apostles in the 6. verse former part of it Now we are delivered from the Law The Apostle might here have ended his Sermon and the Chapter but that it was necessary he should vindicate this Doctrine of our freedome from the Law from two great objections which the Jew thought he might reasonably and which he did continually cast in the Apostle's way against this Doctrine The first of these objections is intimated Proleptically and answered solidly in this 7. verse of the Chapter so that the Text read is the Jewes objection against the Apostle's doctrine and the Apostle's solution of it The Objection is thus proposed If we are as you Paul averre delivered from the Law then the Law is evill for deliverance is onely from that which is evill were we removed from a good it would not be a deliverance but a losse and dammage if then the Law be evill what evill is it Is it sinne Here is the Objection intimated in the former part of this 7. verse The Apostles answer is full of holy indignation at the impiety and wickednesse of the Objection God forbid and full of clearnesse and solidity against the seeming strength of it The Law cannot be sin and why discovering the right use of this Law which cannot be sin though Sin tooke occasion from the Law to be exceeding sinfull And this the Apostle confirmes because 1. The Law discovers and manifests this worke of darknesse I had not knowne sinne but by the Law saith Paul 2. The Law prohibits all sinne even Lust it selfe it saith Thâ—u shalt not Covet In this latter part of the Apostle his answer assigning the right proper genuine use of the Law lyeth my worke and ere I can set to it I must premise three or foure things by way of Explication or at least point them out for they are very obvious of themselves explication 1 Explic. 1. The Speaker Paul 1. Who speaketh I Paul a man of ripe naturall parts and of as well improved acquired parts as any yet still a Pharisee and Zealous of the Law according to their principles and interpretation of the Law explication 2 2. How be expresseth himselfe 2. How he expresseth himselfe I had not knowne in a tense that look's somewhat more then to what is past having an eye to the future and what would have been it carries in it 1. His Past ignorance I did not then know 2. His future ignorance he should not yet have knowne if the Law c. explication 3 3. The Spiritual sense exprest 3. Had not said i. e. if it had not at last spoken in other language then the Scribes and Pharisees made it speake in they made it speake in the literall sound but now God hath made it speake and hath made Paul heare in the Spirituall sense and meaning of it in that voice which God causeth a convinced and converted soule to heare in other kind of speech then any of the Pharisees who made void the Law would heare Paul had often no doubt read the Law and this very prohibition too yet now he understands what then he did not that the Law said explication 4 4. What it meant by the Low saying Thou shalt not Covet Thou shalt not Covet The Apostle useth first a word of more Generall signification I had not knowne sinne and then Exegetically and proleptically addeth what might illustrate his meaning and prevent an objection for sin is discoverable by the light of nature that Starre light which they had who yet were darknesse question Q. How then is
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
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
injure the truth and be unjust to their memory and unthankfull to their labours who have written for the truth in this particular and I might easily be convinced of a falsehood if I should deny them to be knowing men and well studied in these Questions An sit Quid sit Quale unde sit c. which they are able to determine according to truth and defend when they have determined it And for ought I know in this they may go farther then some enlightned sanctified foules who have not the helps of so much learning or such acute judgments and Insight into controversies But yet for all this there is a vast difference between these two knowledges the one may be termed and will one day appear to be an Ignorant knowledge pardon the expression a knowledge and yet as good as no knowledge when the other knowledge will appear the onely right and true knowledge and at present we may observe a great deale of difference in these as 1. The knowledge of a Regenerate soule is a spirituall knowledge 1. The Knowledge of a regenerate soule is a spirituall knowledge that of the highest improved unregenerate man is but Rationall at best and so they differ toto genere there is not nor can be a more wide difference between things and things persons and persons then that which is thus founded in what is spirituall and its opposite and such is the difference in these two sorts of men one doth see the spirituall wickednesse of this sin the contrariety that is in it to a spirituall Law to spirituall obedience to the spirituall manner of performing it The other seeth the unreasonable wickednesse of this sinfull nature the contrariety and incongruity of such a frame of heart to refined Reason Reason tells the man that there is but one God that he is only to be worshipped hence he discovers how unsuitable to reason it is to have more or worship more Gods the spirituall regenerate soule sees the spirituall as well as the unreasonable wickednesse of such Idolatry c. the like may be said of all the commands of the law which have both a conformity to reason all God's precepts are highly rationall and to that which is higher then now reasâ—nis and which the Scripture calleth spirituall All the precepts are of a spirituall nature Now the learned unregenerate man compareth this frame of the heart with that part of the Law which is thus proportioned to reason and seeth how far this frame is dissonant to it and concludes it so far out of order it is reasonable he seeth that the law which is just and should rule the whole man should also bind the whole man to be readily disposed and duly framed to the observance of that Law and if a part or the whole frame be not so disposed he concludes it Peccant and culpable It is but a reasonable thing that the Law which is so just and good should be uniformely observed as well in the first forming of our thoughts as in the ultimate and last perfecting of them and soâ— concludes some unreasonablenesse in the swerving of the first motions In a word these Learned Improved natural men in this whole matter see nothing but what is the object of their reason either to be approved or disallowed The regenerate foule seeth and considereth that this law is very spirituall and measureth the sinfulnesse of his heart and the sinfulnesse of its first workings by this law as spirituall and so concludes that there is a wickednesse in it which is of a higher nature then a bare contrariety to Reason As an Artist seeth the excellency or the rarity of a discourse which he heareth or of an experiment which he feeth and accordingly judgeth the one consonant to the other dissonant from the naturall regular and certaine consequences of the Principles and Hypotheses of his art which discourse a man who is no artist heareth and understandeth the Grammaticall construction of the whole seeth the materialls of the experiment and the effect wrought yet falls exceedingly short of that knowledge which the artist hath and he gets but a Grammaticall knowledge or such as his sense with which he perceived the experiment can help him to while the Artist hath gotten a cleare certaine artificiall knowledge 't is not much unlike in this case and as the objects of their knowledge thus differ so likewise the faculties disposition or qualification differeth the one knowing by common illumination the other by a speciall and more then common illumination of the spirit but I will not insist on this it being for ought I know a matter which we cannot so evidently and clearly state as to make of this any plaine discriminating note by which we may cause others to see and understand what the difference is I know that there is such a difference and that it is great I know that one seeth with an eye enlightned by especiall light from the spirit the other doth not but I know it is not easie to describe these and what might be gathered from the effects of each by which alone they can be discerned will fall in my way before I have done with these particulars therefore I say no more of this now The first difference is in the Generall laid down by the Apostle in that of 1 Cor. 2.12 for the pardon of and deliverance from this sin is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understood by him only who hath the spirit of God and being spirituall compareth spiritualls with spiritualls Who hath the spirit of the world doth not so understand them because he cannot spiritually discerne them v. 14. And it is plainly enough intimated to us by the Apostle in this very chapter Rom. 7.14 I know saith he that the Law is spirituall though whilest I was carnall and judged carnally of the Law I thought of my selfe as righteous as blamelesse Phil. 3.6 because I had not failed of the strictest outward observance of the command Phil. 3.5 yet now I see the law is spirituall and so there is a spirituall obedience due which I carnall could not give and in defect of this obedience there is a spirituall wickednesse which while I was a Pharisee though learned and as much improved as any I did not see Thus St Paul and the experience of every Saint will confirme to us how great a difference there is between the sight and knowledge he now hath and that he once had of sinne as it is contrary to the Spirituall Law of God 2. An unregeueraie mans knowledgeis a logicall conclusion from soeculative principles The regenerates is from practicall premises 2. A second difference between the knowledg which an improved reason with the helpe of the letter of the Law may have of this sin and the knowledge which a regenerate sanctifyed soul hath of this sin is this The knowledge of the one is the result or conclusion which ariseth from speculative
persons and sweetly flowing from their pen in what they have wrote touching this matter Prize and study them but forget not to study thine own heart at the same time who so wisely joynes these together for the information of a teachable soule is not I think in much danger of mistaking a false and unprofitable for a true and advantageous Knowledge of this doctrine In which there are some things difficult and not obvious to every one which must be sought in the Schooles and other things Experimentall and spirituall which must be sought at the mouth of a gratious and sanctified person Their learning will be a glasse to represent the one their Experience will be a glasse to represent the other part to you Their learning will informe your judgments and their experience will discover your hearts to you while you shall observe that your hearts answer to theirs in those Motions and Pronesse to sin which are now the matter of your daylie exercise and complaints as they once were the matter of their dayly exercise and complaints In one word in such a combination thou hast the skill of a Physitian and the experience of a sick recovered patient to informe thee and direct thee in the very same case and disease His skill can tell thee the cause with the danger and cure His experience can tell thee the manner of this disease in its workings and the sure method of applying the meanes that will not faile to heale thee And thou wilt say who so knowes his disease thus knowes it aright Be you then diligent in using their learning as Scholars and their Experience as Saints and you may well hope to get a sufficient insight into this both as it is a knowledge Profound and deep fit to be searched after by Scholars and as it is Spirituall Experimentall and practicall in its nature and right tendency onely obteined by Saints FINIS A Catalogue of Bookes printed for and to be sold by Richard Davis at his shop neer Oriell Colledge in Oxford A Paraphrase and Annotations on the whole Book of Psalms by Hen Hammond D.D. in folio A Paraphrase and Annotations upon all the Books of the New Testament in folio the second Editition The Practicall Catechisme with all other his English Treatises in two volumes in 4o. Differtationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra sententiam Blondelli aliorum 4o. A Review of the Paraphrase and Annotations on the New Testament 8o. Some profitable directions both for Priest and People in two Sermons 8o. A Collection of severall Replies and vindications Published of late most of them in defence of the Church of Engl in 4 volumes 4o. The Dispatcher dispatch't in Answer to a Roman Catholick's book entituled Schisme dispatcht 4o. new A Letter of Resolution to six Quaeries 12º Of Schisme A defence of the Church of England against the exceptions of the Romanists 12o. Of Fundamentals in a Notion referring to Practice 12o. Paraenesis or a seasonable exhortation to all true sons of the Church of England 12o. A view of the Threats and Punishments recorded in Scripture Alphabetically composed with some briefe Observations upon severall Texts by Zach Bogan of C.C.C. in Oxon. 8o. The Mirt◠of a Christian Life and the sorrowes of a Wicked Life 8o. Fides Apostolica or A Discourse asserting the received Authors and Authority of the Apostles Creed together with the Grounds and Ends of the Composing thereof by the Apostles the sufficiency thereof for the Rule of Faith c. With a double Appendix 1. Touching the Athanasian The Nicene Creed by George Ashwell B.D. 8o. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graecè redditi carmine 8o. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8o. A Guide to to the Holy City or Directions and Helps to an Holy life by John Reading B.D. 4º Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12o. Contemplationes Metaphysicae Authore Georg. Ritscheli Bohemo 8o. Aditus ad Logicam Authore Samuele Smith 8o. Elementa Logicae Authore Edwardo Brerewood 12o. Johan Buridani Questiones in octo Libros Politicorum Aristotelis 4o. Robert Baronii Philosophia Theologiae Ancillans Edit nova 12o. Rob Baronii Metaphysica Edit nova 12o. The hurt of Sedition by S. John Cheek 4o. The Christian Race a Sermen on Heb. 12.1 by Tho. Barton 4o. A Sermon on 2 of Timothy chap. 3. v. 1,2,3,4,5 by Will Chillingworth 4o. A funerall Sermon on Phil. 1.23 by John Millet 4o. A Funerall Scrmon on 1 Cor. 7.29,30,31 by Tho Hauskins 8o. A Nomenclator of such Tracts and Sermons as have been printed or translated into English upon any place or book of the Holy Scripture now to be had in the Publick Library in Oxf. by Jo. Vernevill 12o. The Vaulting-Master or the Art of Vaulting illustrated with Sixteen brasse figures by William Stoaks 4o. Ramus Olivae Concio habita ad clerum in Templo Beatae Mariae Oxon 8o. Junii pro inchoando Termino A Joh. Wall T. D. Col. Aedis Chirsti Praebendario 8o. A briefe Treatise touching the preservation of the Eye-sight by Walter Baley sometimes Fellow of N. 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A Paraphrase on Habbakuk by Dr. Stoakes 4o. A Christian Legacy viz. 1. A Preparation for Death c. 2. A Consolation against Death c. by Edw. Hyde D.D. 12o. Christ and his Church or Christianity explain'd under 7. Evangelicall and Ecclesiasticall Heads with a Justification of the Church of England according to the true principles of Christian Religion and Christian Communion 4o. 1658. A Christian Vindication of Truth against Errour concerning 7 Controversies most between the Church of England and the Romanists in 12o. new Ric Gardiner Herefordensis Specimen Oratorum 12o. The City Match 4o. The Amorous War 4o. both long since written by I. M. St of Ch Ch Oxon. Ovid's Invective against Ibis translated into English Verse and the Histories therein breifly explained with Naturall Morall Poeticall Politicall Mathematicall and Theologicall Applications by Jo Jones Teacher of a Priuate Schoole in Hereford 8o. 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Enchiridion Botanicum or a Complete Herball conteining the summe of what hath been hitherto published either by Ancient or Moderne Authors both Galenicall and Chymichall touching Trees Shrubs Plants Fruits Flowers c. in an Alphabeticall order in which are distinguish'd all that are in the Physick Garden in Oxford shewing their Place Time Names Kindes Temperature Vertues Vse Dose Danger and Antidotes c. by Ro Lovell St of Ch Ch Oxon. in 12o. The Circles of Proportion and the Horizontall Instrument c. both invented and the uses of both written in Latine by W. Oughtred Aetonensis Transtated into English and set forth for the publique benefit by W. F. And now by the Authors consent revised corrected and freed from all mistakes in the former edition and also much amplified and explained by A. H. Gent. with brasse figures 8o. New A Treatise proving the necessity of a Learned Ministry by H. Th. St Ch Oxon. 8o. New Exercitationes duae Prima de Hystericâ Passione secunda de Affectione Hypochondriacâ Authore Nathaniele Highmoro Artium Medicinae Doctore 8o. New