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
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
hominum nibil aliud dicendum venit vult deus ut homo pro suo ipsius arbitrio non minùs improbus quà m probus esse possit Cum posseÌ„t dagitiosè vivere virtuti studere maluerunt Soc. 2 Ep. ad Dudith And here he speaks of the fallen state of men affirming it in their power to be Good and as easily if they will themselves as to be bad and devolving all the goodnesse of those who are good in a bad world to this That when they could have lived Flagitiously rather chose to follow vertue And as the Master so the Scholar Valent Smalcius both in his Racovian Catech c. 10. at once denies all the vitiousnesse which we affirme to be in us proudly averring PeccatuÌ„ originis nulluÌ„ pror sus est resp ad 2 Quaest there is not any such thing as Originall sin and that this hath not depraved our Free will And in his Disputations against Frantzius 2. disput which is de peccato Originis calling it Commentum humanum peccatum confictum so pag. 60. where by the way he seemes to intimate what he thought to be in us instead of that Originall sin which we affirme viz. Proclivitas quaedam ad peccatum I adde quaedam for this Author supposeth it to be such as yet possibly a man may not actually sin though he be prone to sin Potest fieri ut is qui ad peccandum proclivis est ramen non peccet Whosoever hath such apprehensions of our inhaerent proclivity to sin hath not a full acquaintance with nor discovery of the sinfulnesse of the frame of the naturall man's heart Nor any who dare as these men do assert 1. That the will of man is not vitiated by the fall or else who dare to contend 2. That what is now a more vehement was before the fall a more moderate inclination to evill as these and others who are Roman Catholicks Becanus opusc 6. de institiâ operum 3. That Concupiscence is not properly a sin or not after Baptisme or a very little sin as some in the Schooles and many among the Romanists Now these and such like disputes and assertions do plainly bespeak these men unacquainted with the great sinfulnesse of a naturall heart and the universall opposition which is in the flesh to the spirit Catholici docent concupiscentiam in actu primo non esse peccarum originis sed natura eÌ„ quandam pronicatem quae pet se enlpabilis non sit Becanus opusc 6. de justit operum and yet they are men of great parts and great learning within the Church but discerne not because they are naturall this sin which the spirit of God convinceth of and which is not discerned till the soule be enlightned with more than common illumination But next 2. The best Improved naturall man cannot discover the sinfulnesse of the first secret unpublished and unformed â—…tions of this corrupt nature The best Improved naturall man cannot discover the sinfulnesse of the first secret unpolished and unformed motions of the corrupt nature The sinfulnesse of those motions which by the Schoolmen are called primo primi was never discovered by all the light that nature and education have at any time afforded to the most quick sighted of Adam's offspring They never did detect the sinfulnesse of the first ebullitions and anomalous workings of that Lust which dwells in us Indeed when this corrupt sountaine hath so stirred that some of the grosser vapours have risen up with a stench offensive to the naturall conscience they have discovered and acknowledged an uncleanuesse in the fountaine and in these grosser eruptions of lust If the irregular passions did obtaine from the will an assent or approbation to somewhat that was dissonant to the more sober and resined precepts of reason and if these motions were so farre formed that either a convenient opportunity or an assurance of impunity would immediately and with ease midwise them into the world by an actuall patration of that which Passion had suggested the will had somented and Reason had disliked then they would perhaps as many have acknowledg the irregularity of them and be troubled at it though mostly the trouble was this That convenience of executing did lesse favour their desires and you may write on the doores of this nursery Lateat malim dum tempera dentur latitiae mistos non habitura metus Ovid Epist Paridead Helen But alas all this is farre from a right sight of these first motions in their sinfulnesse farre from a sight of hatred against them repentance for them opposition to them destruction and mortifying of them and cleansing the heart from them farre from such a sight as convinced them that death was due for these first motions that they defiled and rendred best actions sinfull and such as need pardon this they have not seen I doubt this is too true of these men the knowledg of sin in the motions and passions of the mind That if at any time a word hath dropt from them which seemed to condemne the extravagancy of their thoughts it is to be referred Either to Thoughts perfected and consented to Or To a Rhetoricall eloquence which shewed us how well they could speak not how well they did think Neither were they the onely men thus perswaded of the innocency of these first motions of a depraved heart but also that generation of men the scribes and Pharisees were so perswaded whose traditions made the Law of God void whose dictates and expositions of the law never did endanger or affright a secret lust with a probability of discovering it the speculative Murtherer the lascivious wanton fancy never did fall under the lash of their Sermons on those command 's which forbid murther and Adultery None of their doctrines were shuts to the eye that it should not behold nor checks to the fancy that it should not hover about or sit hatching this Cockatrice It was one of the Rabbines who did bewray the prevalency of his secret speculative uncleannesse In that speech he delighted to contemplate handsome women that he might praise God a faire excuse for his foul fault and I cannot perswade my charity to mistake the man so much as to thinke he spake the whole truth Besides this sort of men The generality of the Schoolmen making to themselves an inadequate uncertaine rule or standard for the measuring of sin have also inevitably entangled themselves in a great mistake and grosse ignorance of the sinfulnesse of the first motions of concupiscence For laying aside the Law of God or at least interpreting it according to their own apprehensions and applying it onely to what may voluntarily be done by us have at last shifted aside the Law and substituted voluntarium into its place by which they will measure and judge of sin both determining what is sin by what is voluntary and how great sin is by how much of voluntarinesse there is in
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
4. A Scholars knowledge is usually a more common and generall worke of the spirit of God in carrying him on in his ordinary and professed intendment of getting knowledge whereas in others there is more of the speciall worke of the spirit of God now it is more easie to mistake under a common then speciall work of the spirit of God 5. Farther yet scholars may more easily mistake in their Knowledge of this then other men in regard they apprehend many times more strength in the opposition men make to the truth then indeed there is and so do with lesse certainty and with more wavering hold this truth Let us then bring our knowledge to the tryall lest we certainly be deceived where we so easily may be deceived 2. Greater danger to themselves in mistakeing 2. Let us do it next the rather because if we be deceived in this it is of dangerous consequence to us and to our eternall concernment of much more dangerous consequence then unto others for it exposeth us scholars to a greater danger of continuing in a formall superficiall externall and insufficient course of obedience and seeming purity And who is engaged in this with any competent measure of knowledge to hide or defend or excuse himselfe is in one of the greatest dangers of undoing himselfe is armed most unhappily against convictions of the word and spirit of God and is like to stand out against all meanes of a reall heart spirituall and saving change and sanctification We may in all likelyhood sooner convince a prophane loose and wicked sinner that is as yet ignorant of his sinfulnesse by nature than we can a Morall temperate and sober scholar who knows much of this with a speculative knowledge and suppresseth much the working of this sin by his morall principles and advantages Scholars who are outwardly blamelesse but not inwardly sanctified and who have somewhat of the knowledge of this sin in their heads but nothing of the experienced heart knowledge of it in their soules are the men most in danger to live and dye in a formall seeming holinesse in an outside glorious shew with insides full of corruption and rottennesse they are most in danger to pasâ—e among men and with themselves for Saints while there is nothing at all of the saint in their heart nor any thing but the hypocrite and painted Sepulcher in their life Your danger is greater let your search be stricter then other men's 3. Greater endangering of others 3. Try your knowledge of this because it is a truth of Generall influence on the heart and life of men and either doth much promote their reall holynesse when it is rightly unfolded and set home upon them or else much impede retarde it when it is not rightly apprehended by us and unfolded to them A learned man erring in this endangers his hearers and though I intend not particularly to insist on these dangers yet this I say in the generall That the preacher who hath no other knowledge of this sin then the Pharisees had shall have no better disciples then they had If you would not then expose them to the dangerous mistakes of seeming holynesse of counterfeit regeneration c. look to it and see that your knowledge be right in this particular Consider the safety and welfare of pretious soules is concerned in this they may perish through a mistake of their naturall condition into which mistake yours may lead them and it is dreadfull to have blood of soules lying on your head Scholars seldome are single in their errors and the more eminent they are the more dangerously do they erre and I know not a point wherein there is much more danger attends our mistake then doth attend our errour in this and the doctrines depending on it What more dangerous and destructive then that errour which leads us from powerfull and irresistible Grace then that which hath direct tendency to undervalue Grace what more pernicious then that mistake which leaves a heart secretly corrupt and unholy and rends to the binding up the soule under this untill the heart-searching God discovers and judges it It is a soule-damning errour which doth ensnare the soule in a partiall outside and insufficient renovation Now of such tendency is this to our persons and of such sad consequence will it be to others who may possibly be hearers blind leaders of the blind untill both fall into the ditch will be the finall and last issue of us and our followers if we mistake such weighty necessary truths as these are 4. Expected eminence before others in holynesse 4. Consider next if you have not cause to enquire and examine your knowledge of this whether you had not need be more diligent by much then others on account of more eminent and exemplary holynesse expected from you Men do and reason good they should expect more perfect and exact holynesse from you then from others You know more of your master's will then they you know more of the excellency of holynesse you know more of the reward to holynesse you know more of the vilenesse of sin of the unsuitablenesse of sin to your admired and noble soule and reason c. on these and many other accounts it is expected that you should be more holy then others Now if you mistake in this doctrine which rightly understood hath notable influence on the soule in order to exemplary holynesse you will certainly fall farre short of your Duty and your friends expectation Now an ingenious spirit is very solicitous not to fall short of his friends rationall and just hopes I speak to many such now I hope and therefore I promise my selfe of you a serious tryall of this 5. Mistaken knowledge cannot lye still and do no harme it will mischiefe us by 5. Lastly that I may perswade you to try consider your knowledge mistaken through want of due tryall and examination will be an consider your knowledge mistaken through want of due tryall and examination will be an advantage which Satan and your own corrupt hearts will take and improve to further hardning you in sin and estranging you from conversion Mistaken knowledge will not remaine a thing of indifferent nature but it will eventually prove a great 1. Emboldning us to sin 1. Ewholdning you to cherish and foster those thoughts that frame of heart which should be mortified and subdued and the Divell will be ever animating you to venture so far as your doubts or mistaken knowledge can suggest you possibly may venture 2. Enabling us to colour over our fins and so improve this 2. Beside the Divell will improve your mistaken knowledge in this point to a craftinesse and subtlety of improving this sin under a staken knowledge in this point to a craftinesse and subtlety of improving this sin under a pretence and colour of innocency and sinlesse pleasing or humouring our naturall desires we must not neglect the search after one who lurkes in our family
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