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
Rule 1. Because in that enquiry which the naturall man maketh into sin in the Generall and in that enquiry he maketh into this in particular he proceedeth to make the discovery by a Distorted and Crooked Index or Rule indeed there is both a distorted and crooked faculty which judgeth and a crooked rule by which it judgeth The Reason or judgement of a naturall man is perverted by sinne So the Scripture which is the truth of God and speaketh ouely truth assures us one while that naturall men are a crooked and perverse generation Phil. 3.15 of reprobate mind Rom. 2.28 And froward in their paths Prev 2.15 that They have no understanding Psal 14.2 no rectified understanding to seeke apprehend and judge of the things of God and to walke with him but a perverted understanding which turneth them aside they all have as is intimated in the third verse Otherwhile the Scripture saith they are of a froward heart Prov. 11. v. 20. wise and crafty in their Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet these Councels are still froward Job 5. v. 13. and they are to a man of a perverse heart Prov. 12.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose conceptions and disputes are perverse also they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.5 There is a crookednesse and obliquity in the understanding of this naturall man which not the Scriptures onely but reason it selfe also confirmeth to us and complaineth of both which are with admirable yet Aenigmaticall ingenuity expressed * Tabula Cebetis by a beautifull woman sitting within or by the Gate at which we enter into this life who deceiveth with a faire shew and her name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her hand a Cup in which the drinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my Author recites it and of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is saith the Author that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why do I put you to the trouble of ghessing at the truth from Riddles when * Max. Tyrius Serm. 34. others speake plaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no easie thing to find out truth the soule of man is in danger to misse it by it 's over readinesse to judge or doubt of that it apprehends like a warpt or shaken beame in a ballance never gives an exact difference of weights so reason * Peccatum perturbatio rationis atque ordinis Vid. Fr. Picum Mirand de vanit doct disturbed or distorted by sin Humanum est errare nescire labi is a testimony we need not be ashamed of in a Pulpit though we first learn't it in a Grammar Schole Indeed the many errours of the best Philosophers in many plain cases the many Assertions of the * Peccatum perturbatio rationis atque ordinis Vid. Fr. Picum Mirand de vanit doct uncertainty of all things whence it came to passe that some undoubted truths were censured for the Bold determinations of rash men These I say are proofe that the most indulgent Fathers and strenuous Patrons of Nature's ability did see and confesse an uncertainty at least or a perversnesse and crookednesse in the mind of man Now if there be such an obliquity in the mind it cannot be that it should rightly and fully discover this sin for a crooked and oblique thing can never be fully discovered by that which is crooked and this stands on this bottome Rectum est Index sui obliqui The mind then of a naturall man best improued most refined and rectified remaining still in greatest part vitiated and corrupted with such a pravity can be at best but a partiall weake and inadequate discerner of the vitiousnesse and evill of this sinne Every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unrighteousnesse and every naturall man's mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse doth not unvaile unrighteousnesse every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an irregularity and every naturall man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a perfect rule and he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect to that part in him which is capable of and subject to a Law which is either solely the Rationall part or principally at least the sensuall and brutish being under a Law by concomitance or affinity to the rationall The rationall directly immediately and per se The sensitive indirectly remotely per accidens The best improved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be a sufficient judge of that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because both are irregular you ever lost your labour and missed finding the obliquity of that line which you measured by a crooked line indeed if your measuring line be somewhat straiter then your measured line you may find out somewhat of its crookedness but not all you may find a degree of obliquity more in the one then in the other But not justly how much more as you cannot find out justly the capacity of an unknown vessell by measuring it with a lesse vessell once to be filled whence you 'l soon see that the unknown conteines more but you remain uncertaine how much more so some Naturall improved men walking by a straiter line then the loose and viler sort of them bringing these men to be tryed by their better straiter life have found a crookednesse and deflection from rectitude but have not found how great this deflection is A Scipio A Cato or a Drusus Germanicus parallelling themselves with a lascivious Poet with an incontinent Clodius can see there is much of this sin indeed much more of the fruit of this sin but they cannot see absolutely or certainly how much more in these persons then in themselves C. Fabritii continentia M. Curiitenuites victûs Cicer. Parad 1. The examples of some eminent among them for gratitude temperance may convince and shame others ungratefull and intemperate men but such examples 〈…〉 disclose all the ingratitude intemperance which lyeth in such breasts The Piety and religious observance of the Deities in such as Lucius Albanus who preferred his Countrey Gods and their Priests to his own wife and Children Val. Maxim l. 1. c. 1. Or in a Metellus who forbad the consul to goe out of the Citty towards Africa before he had sacrificed and so began his journey with the good leave of the Gods c. The Piety of such men being made the standard to measure some others who contemned all religion did find out some what but not how much of Atheisme and irreligion was in these men In a word the Scribes and Pharisees who sate in Moses chaire and thought it easier so to do then to walke in Moses his Law judging the life of a Publican or barlot by the strictnesse of a Pharisaicall holynesse soon saw much wanting in these persons and so judged them sinners with a witnesse but they could neither declare how great sinners they were nor could they detect
formality of the heart in prayer in reading in hearing in all he doth 3. The misplaced order giving earthly dying empty things the precedence to heavenâ—y eternall satisfying objects and either seeing first in time what might well be either not sought or last sought or first in affectioâ—ate desire of them in highest prizing of them and in ardentest love to them though all these be mixed with the prayer or indeed though the Prayer of a naturall man be nothing else but an abominable heap of such â—isordered and sinfull suites yet he doth not see or observe it Shall we view him in hearing and observe how he differeth from a holy sanctified knowing person in this also though the unregenerate man knowes much as hath been said of this sinne yet he seeth not how it either makes him deafe and stoppeth his eare or dull and slow to heare or erroneous and mistaken in hearing he seeth not how it fills him with prejudices against the word with dislike of it and opposition to it nor will he be made sensible of it but the regenerate though perhaps he hath lesse of that speculative direct he hath more of an observing reflex and particular knowledg and he observeth all these in his duties he observeth how this sin dasheth his Most Perfect knowledge of God with ignorance Most Stedfast faith in the promises with unbeliefe Most Sincere love to the Lord with selfe love Most Pervent zeale for the Lord with in differency Most Strong desires after Christ with carelesnesse Most Sweet enjoyments of the hope set before him with some bitternesse oâ— other In one word he seeth that it is by this sinning sin that neither habituall grace in the scule nor actuall grace in the life can be perfect but as Paul Rom. 7.21.23 so he seeth another law in his members which leadeth him captive and that when he would doe good evill is present with him that what good he would he cannot do and in that good which he doth he doth also that evill which he neither would nor should doe but this the most knowing scribes meriting justiciaries and formall professours do not observe 4. Differ The regenerates knowledg is a soule a baseing knowledg so is not that of the unregenerate 4. The regenerate soul's knowledge and the knowledge an unregenerate man may have of this sin differ in this that the knowledge of the one is a soule abaseing humbling knowledg he cannot looke on this sin but it layeth him low in his own eyes the other lookes on this sin and yet keeps up as high thoughts of himselfe as ever he is proud and beasteth both of his duties and of his person He is not as other men neither yet are his workes as other men's works are the one as an ingenuous and relenting child looketh on this sin the root of all that rebellion he hath acted against his Father and blusheth at the sight what such a heart in me still is there yet remaining any thing of that treasenable disposition Doth my heart still entertain any part of that enemy which would pull the crowne from my father's head Oh wretch undutiful and disloyall soule canst thou thinke of this and not loath thy selfe canst thou see this and see any thing to boast of Hast thoâ— but one thing in which God delighteth which he chiefely desireth and is that so defiled so polluted with sin that his glorious and holy eyes cannot delight in it wherewith wilt thou theâ— come before God what canst thou offer to him Think on it thou who castest thine eyes on these lines and seriously consider it The regenerate soule and so thine if thou art borne againe which longs to have the match consummate between Christ and iâ— selfe which longs to be married to the Lord in an everlasting Covenant is and cannot but be ashamed to see that her dearly beloved spouse her Highly honoured her onely desired Lord should find her ever at all time in such defiled garments with such raggs polluted raggs hanging upon her it is aâ— humbling consideration that its best dressâ— is a menstruous cloth that its cleanest hand is leprous this affecteth the heart with griefe and sorrow whereas the knowledge which the Pharisees had of this sin and the knowledge which the unregenerate man now hath of it doth not either affect the heart with sorrow or abase it with holy shame for it If that hellish fire which burneth inwardly do violently breake out and send up such thick and black clouds as do darken the lustre of their Credit and benight their fame and glory among men if it do beesmoot and discolour a naturall conscience that the man cannot confidently converse with men least they upbraid him nor peaceably converse with himselfe because conscience dares not looke on it selfe then he is grieved and troubled he is a foole then in his own judgment because he hath so lost his credit or his peace and so he is ashamed of the sad effect not grieved for the sinfull cause sorry for his losse not ashamed of this sinning sin which I might set forth by this familiar Similitude As an adulterous wife which hath not cast off all sense of honour among her neighbours nor all desire of peace with her husband hath some kind of trouble and shame too upon her spirit in the discovery of her loose and wanton practices but her trouble and shame is for her dishonour in the eyes of those she would have think well of her and for her losse of peace with him she would seeme to love but not for a treacherous heart whence all that wantonnesse and unfaithfulnesse did arise so it is in this case there is a sense of honour and desire of peace in the naturall heart and the breach of either affecteth it but not the cause of this breach In one word the regenerate man is constant in his griefe for and in his abasementon thought of this That a mixture of water with his best wine that an alloy of dross with his purest gold that a misty darknesse with his clearest light should debase them upon an examination and tryall the unregenerate man upon tryall casteth all off with such like recrimination there are none without their faults no grape but hath or had his sharpnesse no wheat ever grew without its chaffe men are but men and can be no more then men and this is all he cares for in dwelling sin he hides himselfe in the croud of men like himselfe and is not ashamed to be as they if he appeare not worse he dareth to boast in himselfe 5. Differ A regenerate man opposeth sin vigorously so doth not an unregenerate man 5. Againe in the next place the difference lyeth in this That the knowledge of a regenerate soule awakeneth and excites the soule to a vigorous opposition of it the unregenerate learned man knows but this knowledge doth not engage him to oppose it vigerously with all his power The sanctifyed soul's
immoveably setled in his knowledge and apprehension of it he will never be beaten out of this That it is an evill allwaies present impeding what is good and impelling and putting us upon what is evill that it is a law of our members warring against the law of the mind and though all the world withall its learning and skill should conspire and club wits and reason to overthrow this truth yet they should never perswade him to a beliefe that possibly there may be no such thing as evill Concupiscence or Originall sin His experience is instar mille testium and he would repeâ— all their arguments with this answer that he sees the plots and contrivances that he feeleth the power and strength of this sinning sin withholding him and drawing him back from that good which he desires he may which he knowes he ought to doe The world may as soone perswade him that fire is not hot which hath burnt his fingers as perswade him that lust within is not a fire of Hell which inflames him and sets him on fire with rageing passions or wanton desires Let this old man appeare under what vizard he will for the deceiving purblind nature let him plead his originall ex conditione materiae and appeale to Pelagian or Semipelagian or Socinian Heralds to assert his pedigree yet he cannot so escape a regenerate savingly enlightned soul who seeth and knoweth that it is of the Divell and our own abuse of free will Though this old man walke up and downe among us and expatiate it selfe in the larger walkes of a Sceptick and seeme onely to enquire rationally touching the Beeing and Providence of a Deity and in this garbe passe for a more penetrating inquisitive head and judgment with an unsanctifyed Scholar yet the regenerate soul know's and is so perswaded that he will never be brought to think the contrary that this is a branch of Atheisme sprouting out of this bitter root I think I need not hesitate in pronouncing it An unregenerate man improved to the highest pitch that externall morall advantages can raise him to never did or ever will be able to come to such a degree of certainty in his Knowledge of this as the experienced soule which observeth the stirrings and motions of this sin in himselfe doth come to I am sure there is a great difference between the certainty to which the one attaines by speculative principles and discourses and the certainty tâ— which the other atteines by experience you may possibly perswade a man to taâ—… Poyson who onely knowes the nature of iâ— from his book and speculation and perhapâ— you may prevaile with him to hope and believe it is not deadly because his knowledge is not confirmed by experience but do you think it possible to perswade that man into an opinion that it may not or into hopeâ— that it is not or into an adventurous tryalâ— whether that be deadly poyson which had undoubtedly destroyed him long before if the admirable skill of some eminent Physician had not cured him and prevented the working of the Poyson so it is in one word The regenerate soule knowes he had dyed of this deadly poyson if the compassion oâ— an infinitely mercifull and the skill of an infinitely wise Physician had not healed him he knowes he was sick unto death and he is as certaine of it as experience can make him and will not doubt it though all the world deny it here he sixeth immovedly I Know that in me dwels nothing good Rom. 7.18 Find evill present when I would do good 21 See an other law leading mee captive 23. The unregenerate finds it not experimentally in himselfe for he is blind and seeth not he is dead and feeleth not the workings of this sin and therefore is not so immoveable in his knowledg as the regenerate soule not so constant in his beliefe of it's indwelling and overspreading the whole man SERMON III. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet THE Inabilitie of Nature best improved by learning and education or what other means you will suppose short of Grace and the renovation of the heart by the spirit of God to make a right discovery of the sinfullnesse of our nature that indwelling sin which here the Apostle calls Lust being observed as one of the Doctrines the Apostle layes down in this verse and being confirmed and prosecuted so farre that nothing farther remaines of what was proposed but an application and close of the whole I now proceed to that and so first Use 1. Insormation If the best improved naturall man be not able to discover the sinfulnesse of his nature we may hence learne and informe our selves Sin of very dangerous consequence to all but specially to Scholars on account that it blinds their under standing 1. That there is in sin that which is of a very dangerous tendency to all but especially to Scholars It is not to be sported with we never dally with this serpent but it sting's and empoyson's us we never come into the hands of these Philistines but they put out our eyes If we had our eyes before we lose them after our closeing with a temptation to sin This is the cause why we are not able so long as we are carnall to see our sinfulnesse because we are sinfull as there need no other reason be given why we are not acquainted with the pollutions of our garments but this because we are blind so neither needs there any other reason be demanded why a sinner is not acquainted with his sinfulnesse after you have once said and proved that he is a sinner For sin is a violence offered to the soule Prov. 8. ult vers It is a violence by which the soule is wounded and maimed as it were with the stroke of a sword or other instrument of cruelty as I observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifys now the soule is a tender thing like the eye it beares not a wound without losse of its sight and being once wounded by sin it cannot any more rightly discover sin or if you read that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his life still it speaks that danger danger which is in sin on the account of its disableing the sinner from seeing it that wound that reacheth the life that reacheth the heart kills dead and bereives the man of the sense of his condition he knowes not nor can he that he is dead so it was with the first sinners among the creatures Angels sinned and lost that perfect knowledge in which they were created and had not known their sinfull state if an immediate and winged vengeance had not overtaken them if the weight of those fetters the dismall noise of those chaines in which they are reserved to the Judgment of the great day had not awakned them they had surely continued unacquainted with that sinfulnesse which their just punishment convinced them of though it may perhaps
improved naturall parts cannot discover the sinfulnesse of that nature in which Lust dwelleth Then see the certaine and inevitable misery of the naturall man how well soever he may be accomplished with externall and common endowments If you would suppose him to know as much as all the Philosophers did and if you adde to this all the knowledge of these carnall men who have now or ever had a forme of knowledge in the Law and suppose all this centring in the breast of one man yet this man without a spirituall saving illumination from the holy Ghost would remaine inevitably miserable because unacquainted with his sinfull state a dying man as much without hope of recovery as he is without sense of his disease And this misery appeares in that such a one 1. A naturall man obnoxious to wrath but knows it not 1. Is now obnoxious to wrath and lyable to the just sentence of God but knowes not or considers it not He is guilty before God but believes it not he is in danger of Hell ready to drop into the lake of sire and sees not his danger he considers not that a weak single thread of life already scorch't and that hath felt the fire is the surest hold he yet hath to keep him out of unspeakable misery Nay he never will believe this for he cannot discover his sin which hath brought him into this condition and if mercy preventing mercy do not give him 〈◊〉 sight of it here timely for his escape Naturall and Improved parts cannot before it be tâ—late to hope for an escape If you know a traitour guilty of a piece of treason against a King who can convict him who will arrest arraigne and condemne him anâ— then execute the sentence and yet thâ— man all this while secure and carelesse neither able to discover his danger by himselfe nor willing to see and believe it discovered by another would you not conclude him a lost man without recovery There 's both the vilenesse and uncleanenesse of treason and the guilt and obnoxiousnesse of it unto punishment radicated in our natures and we are to answer it to a King who knoweâ— the heart and can convince us who rules thâ— world and will judge us who proceeds with justice and must condemne us who governeâ— the world in truth and doth execute his sentence for his Government is no scare-crowâ— but a reall one no scenicall Pageantry but a solid constituted regiment in which all his judgments are truly and really executed And how then can such escape the condemnation of this judge or the execution oâ— this sentence Farther yet 2. Naturall man ignorant of this sin adds sin to sin runs farther into debt and ruines himselfe 2. This Naturall man in his best Improved abilities is inevitably miserable if left to himselfe because this undiscerned sinfull nature is still proceeding to farther wickednesse is ever adding sin to sin and the man is not sensible of it like a man that blowes the fire which burnes the house over his head in stead of quenching it enrageth it Nor is it a small degree of unhappinesse at this present But the time will come when it will be found in truth the saddest unhappinesse of the grossest selfe murderer if you should see a poor distracted man stabbing himselfe or cutting himselfe with swords and laying at such as offer their skill and paines to cure him what would you suppose were like to be the end of this man would you not give him over for a lost man what hope could you have that he might be preserved And this is directly the case of the best Improved naturall man who not seeing his sinfull state nor knowing his sinfull inclinations doth securely rest in the one and uncessantly follow the other Needs must he dye who flies in the face of his Physitian and best improved naturall men never yet acted more soberly and orderly to their own safety they know not the misery of their state yet are adding to it and this in a word 3. Improved parts miserable because they sin more pertinaciously and soberly 3. With more pertinaciousnesse then other men with more resolved fixed and sober madnesse such do cum ratione insanire Pooâ— men they take themselves and seem to others to be the men whose state should deserve admiration not need pitty whâ— should rather be our Patternes for our imitation then objects of our compassion and thence it is they are fortified against those convincing Demonstrations which conqueâ— others but scarce shake them He is inevitably lost whose Improvements do render him more obstinate in his opposition to his own safety this is the case of a Naturalâ— man in his highest Improved naturalls without grace The more these unsanctified accomplishments are increased in him the more firmely he bottomes himselfe upon them and stands out against renewing grace It is a worke for omnipotence to conveâ—any but it is a worke both of omnipotence anâ— infinite wisdome to convert an Improved man or a Scholar Grace seemes to conquer an Ignorant sinner only by Power a Powerfull light shines on the understanding and he receives the light a powerfull heat falâ— on the hard heart and melts it a Powerfull hand then frames the heart to a right mould without any long rationall or subtile dispute against the worke but a learned sinner an improved naturall man seems to put grace to an exerting as well its wisedome as it 's power for subduing him He is ready to oppose and dispute every beame of light to harden himselfe against every softning consideration in all which through this Ignorance he is wise and crafty to undoe himselfe his carnall wisdome so disposing his opposition that his pertinacy seems to him a well ordered and rationall constancy to his principles Inform. 3. Highest improved parts cannot dispose themselves to seek and prize Christ 3. If the best improved naturall man cannot discover his sinfull state as hath been already proved Then it cannot be that he should dispose himselfe to desire seek or prize Christ and that grace which is dispensed in the Gospell He can never strongly desire who doth not apprehend he needs the good he desireth Desire seemeth the first-borne of the needy and apprehensiue soule When a mortally sick man is fast asleep though he need a Physitian yet he desireth him not because he is not apprehensive of his need The poor man who knowes his debts and what he needs to pay them hath strongest desires of a surety sufficient to prevent hiâ— Imprisonment and these desires are proportioned to his apprehended need Now so it is that our sinfulnesse is the reall ground of our need of Christ and grace our knowledge of this sinfulnesse is the immediate ground 〈◊〉 our desire we therefore need him because we are sinfull we therefore desire him because we know we are sinfull Now where we cannot come to a due and right knowledge of our sinfulnesse it is not possible we should come
and cannot but cut our thtoats if we suffer him under any disguise whatever this old man mistaken will murder sonles therefore c. Try whether you have discovered him be diligent in the tryall of your knowledge concerning your sinfull natures But you will enquire how may we discerne the nature of the knowledge we have of this sin How may we find whether our knowledge be true right and such as the enlightned soule such as St Paul had well then hoping thou who so enquirest art in good earnest I will referre thee to the differences which are assigned already by which thou mayest know what kind of knowledge the unregenerate hath of this sin and what the regenerate man hath and then comparing thy knowledge with those differences thou mayest most certainly judge what thy knowledge is Consider is it a spirituall knowledge canst thou discerne the spirituall iniquity as well as the unreasonable iniquity of thy sinfull nature Canst thou make out the sinfulnesse of thy nature and prove it by Practicall and experienced premises Canst thou discerne how it intermixeth it selfe with all thy duties dost thou really see this canst thou heartily grieve for thy sinfull nature dost thou see reall cause of humbling thy soule for this Canst thou set thy selfe with all thy soule to oppose this sin canst thou spend thy time and lay out thy paines to throw him out of doors which will in spite of thee keep possession untill the house be pulled down Doth thy knowledge of this indwelling lust provoke thee to hate and detest it canst thou truly say thou dost loath it that it is that which thou canst not on any account be reconciled to And tell me what are thy affections to that holy law which forbids this sin doest thou heartily embrace that commandement which prohibits thy soule lest it should fulfill the inordinate desires of this lust or couldest thou wish there were no law to forbid thee consider what certainty thou hast in thy knowledge dost thou waver or art thou fixed in thy judgment and feest what all the proud world will not see or believe dost thou as St. Paul see another law in thy members and is this seeing thy believing Answer these Queries in singlenesse of heart and do not either deceive us or flatter thy selfe and thou mayest come to know what thy knowledge is of this sinfull frame of heart For farther examination I referre you to the perusall of those differencing and distinguishing notes laid down already to which I will adde two or three more now and so 1. Note of Tryill Right knowledge of this advanceth grace First Observe what tendency thy knowledge hath to the advancement of Grace to the exalting free and powerfull Grace or what tendency it hath toward the debasing of Grace by this thou mayest give a good Ghesse at thy knowledge so much as in it is working to the exalting of Grace so much there is of the true and right kind of knowledge the more thou givest of glory to the grace of Christ the more thou demonstratest thy thorough acquaintance with thy sinfull nature Doest thou with Paul see cause to praise God through Jesus Christ for setting thee free from this spirituall bondage doest thou see thy uncleane nature with an eye which prizeth and valueth that Grace which hath in part already and will in full and perfect manner ere long cleanse thee The leper under the Law never knew his leprosie aright untill this knowledge made him seek the remedy for cleansing and thankfull that he was cleansed from it So likewise it is never right Knowledge of our spirituall leprosie untill it tend to an applying our selves to Grace for healing it and end in admiration and praise of Grace that we are healed 2 Note Right knowledge relyes on powerfull grace to oppose lust 2. Next look well whither doth thy knowledge send thee for power and strength to oppose and subdue thy strong lusts If thy Knowledge of thy sinfull nature be such that it doth convince thee of thine inability to conquer thy lusts of thine insufficiency to perfect any good change wrought in thee it is a very good signe thy Knowledge is a right and sufficient Knowledge of this Lust And if this conviction tend to a serious application of thy soule to Christ for a present supply of strength to oppose it thou mayest surely conclude that thou knowest more then any unregenerate man in the world doth of this sin for if he can truly say that he sees a disclosure of so much sinfulnesse in man's nature that he concludes man cannot conquer it's power yet he never seeketh or goeth to Christ for strength by which he may conquer it but all his attempts are made in his own strength Now then deale truly and faithfully with thy own soule and consider whose strength thou usest and in what power thou hopest to subdue thy lusts for by this it may appeare what thy Knowledge is 3. Note True right knowledge directs to the right method of subduing it Thirdly thou mayest know whither thy Knowledge be right by observing what course and method it puts thee ◅on in order to a holy and blamelesse conversation How doth it direct thee in order to mortification and crucifying thy lusts and sins True and right Knowledge of this lust doth incline and guide the soule to set to a worke of reforming the soule first Who knowes the uncleanenesse of the streames aright and would cleanse them set's to the cleansing of the fountaine first and who hath right knowledge of a disease endeavours a cure by taking away the cause of it Well then tell me doest thou know that this sinfull nature is the cause of all thy sinfulnesse in thy life doest thou then see those polluted streames do run from this polluted fountaine Perhaps thou wilt say yes and with truth enough too but man tell me in thy attempts to cut off these streames to reforme and purifie this life where hast thou begun hast thou cleansed the spring He that begins not sanctification in the heart knows not aright the sinfulnesse of his nature 4. Note Right knowledge aggravates particular fins by this 4. Right knowledge of our sinfulnesse will allwaies account it an aggravavation of every sin If thou knowest this sin aright thou wilt see really a great deale of heinousnesse inexcusablenesse and vilenesse in every sin which thou examinest on account of thy extreame sinfull nature Consider then with Davids words in thy mouth I was conceived in sin and ask thy soule can'st thou as he did see how much this aggravates thy particular transgressions how it add's weight to thē this make 's thē voluntary delightful per petuall this makes them strōger enraged when the holy law of God doth restraine and forbid them Try then by these notes who can truly and experimentally answer to these queries may certainly conclude his knowledg of indwelling lust is a knowledge better and farre above the highest