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
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. Colledg Regius professor in Physick and Physitian to Queen Elizabeth 8o. Essaies and Observations wherein many of the humours and diseases of the age are discovered and characterized by a student in Theology 8o. Porta Mosis sive Dissertationes aliquot à R. Mose Maimonide Nunc primum Arabicè prout ab ipso Autore conscriptae sunt Latinè editae Unà cum Appendice Notarum Miscellanea operâ studio Edvardi Pocockii Linguae Hebr Arab in Acad. Oxon. Professoris 4o. Idea Trigonometriae Demonstratae Item Praelectio de Cometis Et Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta Authore Setho Wardo in Acad. Oxon. Astronomiae Professore Saviliano 4o. In Thomae Hobbii Philosophiam exercitatio Epistolica 8o. Delphi Phoenicizantes c. Authore Edm. Dickinsono Med. Doc. Mertonensis Colleg. Socio in 8o. Logicae Artis Compendium Authore Rob Sanderson Coll. Lincoln in almâ Oxoniensi quondam Socio in Eadem Academia Sacrae Theologiae postea Professore Regio Edit 5a 12o. 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. Two Assize Sermons preached at Reading and Abingdon in Berks with two others preached at St. Maries in Oxford by Jo Hinckley Minister of the Gospell at Colsehill in Berks. 12o. The Devill of Mascon or a true Relation of what an Vncleane Spirit did and said at Mascon in Burgundy attested by severall persons of Eminency both for Learning and Piety the 3d. Edition 8o. Burgesditii Metaphysica 12o. Directions for a Godly Life especially for Communicating at the Lords Table by H. Tozer the 6th Edition 12o. Hen Savilii Oratio coram Reginâ Elizabethâ Oxoniae habita c. 4o. Juelli Apologia Ecclesiae Anglican Graecolat 8o. 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
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
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
steady in his aime and drawing the bow that he never misseth the marke and yet this were little unlesse he were 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the possession and enjoyment of himselfe and so equall to a deity as who so will may see if he will but observe the proud dictates of these vaine men and their swelling Paradoxes gathered together by Lipsius Lipsius Stoica Philos l. 3. tot Now can it be supposed rationally probable or possible that men so strangely possessed with an opinion of such high perfections should ever be willing to own or able to discover such a redundancy and fulnesse of evill in their nature But fifthly and lastly 5 Reason The best improved naturall man cannot reflect upon his soule according to the Law of God 5. Therefore the best improved Naturall man cannot discover the sinfulnesse of his nature because this discovery must be made by a due reflection of the soule on it selfe according to the Law of God now the naturall man cannot reflect thus duely on his nature or on the frame of his heart for sin under which the Naturall man is however highly improved seiseth on that part of the soule which should reflect thus and slupifies it and so impedes it Not from all kind of reflection and reciprocall observation on it selfe but from such a reflection as might produce this knowledg of concupiscence in the Apostle's sense It is true a Naturall man may looke back upon his outward actions in particular or generall and discover much of the irregularity of them he may also reflect upon himselfe in a froward fit of violent passion or when his heart hath been disordered by somewhat that opposed chwarted rebelled against his reason though his opposition were more calme and sedate thus he may reflect but he cannot turne his eye inward so as to see that close enmity universall opposition and innate dislike which his heart beares to every spirituall good in which consists much the truth and reality of this knowledge Sin is a disease that strongly affects both the head and the heart at once and so aâ— such diseases usually do it depriveth the sinner of all sense of his Danger Sicknesse It is not seldome compared in Scripture to these diseases It is a spirit of slumber Rom. 1.8 It is a Delirium or aotage Ezek. 23.5.7 whereby they are continually entangled in the thoughts and desires of the sinnâ— they love sinners are love-sick and perpetually meditating on the pleasant part esinne are not able in this like love-sickâ— persons to note and observe the faults anâ— blemishes of that they are enamoured with thus the understanding and mind are disabled to judge aright It is a Phrensie oâ— madnesse in them Eccles 9.3 which causeth them to do not like men but fooles Ps 94.8 and Jer. 10.8 like creatures that are acted by sense and by principles which cannot reflect on themselves They have no heart Hos 4.11 for sin which is spirituall whoredome takes away the heart robs the sinner of his understanding which is a reflexive power They have no knowledge Ps 53. to say is there not a lye in my right hand Isa 44. Nor doth the Scripture only say this but you shall find this verified by humane testimonies touching the maligne influence of sin so the Poet Sophoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the issue of sinfull pride in Ajax it bereft him of his wits Likewise Tully tells us Peccatum est perturbatio rationis Cic. Parad. 3. and what he saith of pleasure is true of every sin mentem è suâ sede statu demovet 1 Parad. And however you may doubt the truth of the story yet the morall of it is very full and to purpose that Bacchus strook Lyeurgus with blindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Lycurgus had contemned him I say the morall is good * Such a story tells Leon Hebraeus of Homer Sâ—…chorus for conteÌ„ning God Love or Cupid Sin which is a contempt of God blinds the sinner and he having lost his eyes can neither see the staines of his garment or the blemishes in his face In a word you may as soon expect and receive a sober account from a madman of his distractednesse as from the sinner a good account of his sinfull state Reason will tell us that every sin is the turning of the mind from the light either of Reason within us or from the light of that supreme reason which is without us which is the fountaine of all that Reason which is in us and be it from either still we are turned from it and so in the darke and how should darknesse discover darknesse It being then certaine and an acknowledged truth according to Scripture and reason also That sin hath a very maligne and strong influence on the mind to the stupifying and blinding it to the destroying the ability it otherwise might have to bring it selfe to a tryall and examination of it selfe It cannot be reasonably denied that an unregenerate man who is altogether under the power of sin is also under this inability and unfitnesse to be a judge of himselfe in a matter which will require such exactnesse and strictnesse as this will for it lyeth deep and as hath been intimated seemeth like that which is not culpable seemeth to come neare to that nature which is not blameworthy and it must be a good eye which distinguisheth Colours of near likenesse a good tast that discerneth meats that seeme to be the same for favour Well be it so Reason improved to the highest cannot discover this sinfull sin without the Law of God but may not that reason which besides the improvement of Education and learning hath the Word and Law of God to heighten it though not renewed by the spirit of Sanctification and regeneration attaine to some knowledge of this sinne Have not many learned men within the visible Church come to great measures of knowledge of this sinne Do you thinke that all who have been able to dispute about it to defend the truth and to overthrow the contrary errours have beene Regenerate and borne againe and seen with the eye of Saint Paul the sinfulnesse of their natures Do not we heare Sermons and discourses stating this point from men that are sensuall and carnall who live to that Lust which in the Pulpit in their discourses they condemne 5 th Generall propoposed The difference between a learned regenerate and a learned unregenerate mans knowledge c. Therefore to prevent this objection or at least to satisfie it by answering to it I proposed a fifth thing viz What is the difference between a learned unregenerate improved Scholar his knowledge of this sinne and the knowledge of a regenerate spirituall sanctified soule For this doubt must be answered not by Denying these men to have any or but little knowledge of this sinne I thinke I should manifestly
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