apprehends to be naturall But it is so much the more sinfull for this as those are greater diseases which increase by their continuance on us or those deadlyest poisons whose violence awakeneth strengtheneth it selfe by its own working This being a truth and unquestionably certaine that this sin is still on the increasing hand and though the naturall man sees it not as a sin yet he doth see it and its growth as a Naturall affection or Passion and the best of naturall men that ever lived or boasted himselfe of perfection never did or could diminish the strength of this sin or do any more in order to this then a rider doth breake and diminish the strength of the horse which he intends to man for his service I know that this streame did not run nor now doth it run with equall violence and impetuousnesse in every channell but I know withall the calmer stream was ever the deepest and strongest to beare a burthen and hath gradually increased so it is here some naturall mens lusts have been violent and run like an Eager to the overwhelming all that was like to impede them from satisfying their lusts others have made lesse noise but their lusts have runne with more sober strength and borne up the vessel that was laden with a weightier fraught and carried them strongly to seek themselves and their own glory Briefly then the Naturall man best improved takes this for his principle quae indies augesâ—unt sunt â naturâ next observes that these Passions do grow daily if not in violent rage yet in even strength and therefore passes them for the genuine offspring of nature both lovely and commendable farre from that sinfulnesse which the law assureth us is in them And how should such a one ever discover the sinfulnesse of that he so strongly imagines to be of no worse origine then nature 3. Universall extent occasion of the naturall manâ—s ignorance and error 3. Beside there is a third consideration evinceth the impossibility of the Naturall man's discovering the sinfulnesse of this sin viz It 's universall extent over all men perswades him to an opinion that it is secundum naturam if this were in some few not in the most of men or if in the most yet not in all men perhaps improved reason might suspect and discover it 's unwarranted In being and that this were preternaturall and culpable diseases I see are not the same in all men but reason and risibility are I observe also that learning is not equally dispensed to all but it is not questionable what all to a man have is to be accounted naturall of such nature are those motions and their principles which the Scripture cals lusts of the flesh but Philosophy and a Naturall man would call Passions of the mind If there were no other vaile upon the eyes of the naturall man but this it would be too thick for him to see through it the foulnesse of this sin He knowes too beside this universality of subject that there is an universality of time also according to which it is evident that it comes neare to a likenesse with naturall causes and effects which are perpetually the same in all times and ages The Sun ever shined and warmed in the same manner it now doth the nearer accesse to us ever wrought the same change in the season c. Now if in all ages the same passions have appeared in man's nature how can it be saith the naturall man they should be preternaturall or sinfull here he stumbles fall's and is not able to rise and recover himselfe 4. Uniformity of its acting in all occasion of this ignorance and errour 4. To these three a fourth thing being added makes yet the third demonstration more cleare and discovereth farther the impossibilitie of a discovery of this sin by improved nature now this is the uniformity of the actings of this sinfull frame of nature which is such that there is no variation at all in its actings unlesse from some accidentall circumstances as to the maine of its actings they are now as they have been formerly and they will be while men are borne the sonnes of Adam uniforme to themselves in those men who are in other cases equall and alike Indeed the temper strength and health of body in some greater in others lesse may somewhat alter the visible part of this sin or perhaps Birth Education and Company may somewhat heighten the unlawfull projects and designes of the naturall man and be occasion to this sin to attempt greater things Satan may possibly adventure to tempt one to a greater wickednesse then he will another and so in these extrinsecall considerations there many times is a great unlikenesse and difformity in mens sins but in those very men which now were so unlike you shall observe as great a likenesse if you 'l give them the same opportunity the same meanes c. and make them equall in their advantages to execute as they are in their natures to contrive And if we could see the inside of mens plots we should see it may be the same contexture in the Ambition Of him that aimes at a Crowne And Of him that aims at a petty Constable's place onely the designe is greater and the materialls different but the mind of each equally bent upon them and alike contriving how to get them 5. Unweaâ—ied and perpetual delight in this sin and it's actings occasion of this ignorance 5. To these take in that delight wherewith unweariedly the naturall best improved man provideth for his lusts and satisfyeth them and you shall observe how greatly this occasioneth his errour and mistake in this enquiry Thus he argueth were the naturall mans heart so sinfull as the Scripture bespeaks it to be it seemeth not likely that so much delight could be taken in serving it in all its projects and designes for what is praeternatur all as all sinne is must be burthensome and irkesome too and could not be with pleasure and delight constantly followed though sometime a more violent exercise for a quarter of an houre be a delight and pâ—easure to us yet a longer time would make us weary of it because all violence is against nature if the naturall inclinations of the heart were sinfull and preternaturall the man would be weary of the pursuit but unweariednesse argues naturalnesse of the motion to the movent And delight bespeakes suitable faculty and object so that In this manner the best improved Reason deceives it selfe and by a misapplication of a truth which he understandeth not entangles himselfe in an impossibility of finding out what he enquireth after as is evident in the particulars mentioned He that supposeth his owne Notion of nature to be the genuine and adaequate notion of it but leaves out a maine part of it and then measureth and judgeth all to be good which suits with that Notion and that only evill which is contrary to it must needs greatly mistake
it appropriated to the Law answer 1 A. 1. 1. Sin in the full extent and compasse of it as actuall is onely discovered by the Law for many sins they accounted vertues and many they excused with harmlesse indifferency which yet the Law condemned answer 2 2. 2. But indeed the Apostle principally intendeth the sinning sinne in first motions and workings and in it's indwelling That corrupt principle of lust and sin which is rooted in the soule and work 's in our life and is ordinarily known by the name of Originall sin or corruption of nature thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum vocabit vitium originis peccatorum aliorum sontem mortis causam Pareus in Loc. Doctrine Pareus on the place this praemised I gather up the Doctrine from the words That men of greatest acutenesse and ability for naturall parts and of best improvement by education cannot make a right and full discovery of Originall sin of indwelling lust without the spirit of God revealing it by the law Lust or sinning sin is a mysterie of iniquity which the most peircing naturall eye with best humane advantages never did never could yet or ever will be able to discover Concupisâ—ence is sufficiently discoverable by no other eye nor by other light then that the holy spirit of God giveth us to see with The knowledge of sinne as here Paul knew it as a Regenerate soule doth know it is not within the compasse of the highest improved naturall man he cannot take the height nor mete out the length and breadth nor fathome the depth of that corruption which is in our natures he cannot tell how this old man was conceived formed and produced in us he cannot derive the Pedigree of this antient infamous house It is onely and peculiarly the worke of the spirit and word of God to discover this to a man Method of Proceeding In handling this truth I will method 1 1. Shew it to be the Doctrine of this text and of others in the Scripture method 2 2. Farther confirme it by the exemplary mistakes of the severall sorts of men who have pretended and might if any could pretend most to all knowledge and to this also method 3 3. Enquire what particularly they never did or could ever discover c. method 4 4. Rationally demonstrate why they could not or ever will be able without the especiall sanctifying and enlightning vertue of the spirit of God to discerne it method 5 5. Point out some considerable differences between the knowledge which a naturall improved man as Paul before conversion and a regenerate sanctifyed soule as Paul after conversion hath of this sin And then method 6 6. Close the whole matter in a practicall and usefull application 1. This is the Doctrine of the Text and other Scriptures 1. I say then that this is the Doctrine of the text That the best naturall parts highest improved without the spirit of God enlightning him by the law cannot now could not ever nor ever will be able to discover the corruption of our natures I must then evidence this whole matter from Paul's example and cleare confession I said The greatest acutenesse and ability of nature such was Paul's naturall ability he was a man of most pregnant and ripe parts for he assures us that he profited above many his equalls Gal. 1.14 his outstripping them if any doubt it assureth us he was befriended with a large portion of naturall abilities he had not so outrun those who started with him in the race if a greater strength and speed had not fitted him for the race If I farther said that such parts with best improvement I said no more then I might well warrant from Pauls example for he wanted not the advantage of education he had a Master whose learning had set him high in the esteeme of the people Acts 5.34 and at his feet Paul was brought up nor was he a dunce in this schoole he made such progresse that he was eminent for his learning whence Festus charitably interprets the Apostle pleading his own cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the truth which Festus understood not as the discourse of one to be pittied for overstudying himselfe and who had more learning then he could manage Acts 26.24 Did I say such parts so improved never did I say but what Paul saith of himselfe for time past he did not if I adde nor ever can I ground it on the Apostle his expression which includes more then the past time I had not known and looke's to time to come for 't is in the Plusquam perfectum If I adde Without the spirit enlightning the soule none I hope will doubt it but if I say without more then common illumination I have proofe from Paul who had no doubt the common illumination of the spirit while a Pharisee yet did not then understand as now he doth the corruption of nature He did while unregenerate heare the law but now regenerate he heare's the voice of the law and spirit jointly informing and instructing him without this the best parts with the best improvement though both equall to Paul's will never fully discover sinning sin Doctrine proved from other Scriptures Nor do we want other testimony from Scripture The Law and Prophets beare witnesse to this truth view what was Ezekiel's message and errand to the Jewes Ezek. 16.2,3,4 He must declare to them that their Birth and Nativity was of the land of Canaan that their father was an Amorite and their mother an Hittite c. In which allegorie the sinfullnesse cursednesse of their naturall state is set forth as is the opinion of Interpreters and others So Junius on the place on those words thy navell was not cut vers 4. Thou wast by nature dead defiled with the pollution of sin full of weaknesse and vanity A natura in morte in Sordibus peccatorum infitmitate vanitate eras Jun. in loc And much to this purpose Peter Martyr in his common places Never did man marry such a wife so much below so much unworthy of him as did Christ when he marryed the Church for her state and what she was before she came into Christ's hand is described by Ezekiel in the 16. chap. 1 Nec ullus uxorem unquam ram disparem suo conjugio indignamduxit arque Christus Ecclesian cutusmodi enim ea fuerit antequam Christo in manum conveniret ab Ezech. describitur 16. cap. Pet. Martyr loc com cl 2. cap. 17. I adde to this Essenius contra Crellium de satisfact l. 1. Sect. 2. cap. 3. Causa procatarctica una est miseria nostra quae Dei misericor diam movit Huc pertinet graphica illa descriptio Ezech. 16.3,6 Their sinfull and wretched state untill grace timely prevent freely act and powerfully change it is that which is represented by this Allegoricall description of a wretched helplesse infant borne in it's blood and cast
came to the discovery of this sinne Indeed they did discerne a very great Ataxie and disorder they knew there was much a misse in their life and that this also had infected the mind and soule but that deepe silence which every where may be observed among the croud of their morall Writers who speake very little of the spring and fountaine of vice when they have spent many sheets on the streames and branches of it is an undoubted witnesse of their ignorance and if it were not a worke too great to be dispatched within the compasse of a Sermon I might bestow some more labour then now I will to evince this by undeniable instances yet take one or two How little doth Homer speake or is he not wholly silent in this and yet he is preferred to some of the best morall Philosophers Stoicks or Academicks for in Horace's judgement he better tels us Quid sit Pulchrum quid Turpe quid Vtile Quid non Plenius melius Chrysippo aut Crantore dicit He that should read Homer and hope to find any fatisfactory account of this will surely cast him off at last say he hath lost his labour and knowes now as little as Horace himselfe did of this by his reading and revolving Trojani Belli Scriptorem Well Chrysippus the second Stoick Philosopher for eminency Qui fulcire putatur Porticum as Cicer. Acad. l. 4. quoted by Mr Gataker in Praelog ad Annot. in M. Antonin and of whom Laërtius say's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. l. 7. He hath falne short of Homer in the Discovery Quid Pulchrum Quid Turpe c. Crantor also who was no small babe in morality if either our Poët may be judge who citeth him as one very eminently before others in his discouse of vertue and vice or if Cicero and Panaetius Master or friend to Tubero may be judge who tell us of a booke of this Crantor which was Non magnus at Aureolus qui ad verbum est ediscendus and yet Homer speakes Plenius melius Quid Pulchrum Quid Turpe c. So that now we may hope either Homer or Horace from Homer is able to give us the best account of this matter either of which I assure you are farre from a competent measure of knowledge and from any considerable progresse in the enquiry and discourse of this matter * What these menkâ—ew is breifely mentioned by Mr Auth Burgesse of Origin Sin part 2. cha 20. which I met with since this was finished And where these or such as these do speake of this besides that it is little they do generally resolve it into a pronesse springing from worser constitution of that matter of which we are formed or a pronesse soonest to imitate what is worst A Doctrine which may passe with the favourable name of an excusable errour in these men who were without the Law but is no lesse then Abominable heresie in Pelagians who as right sonnes of erring Fathers have walked in the same way of folly and approved these men's sayings From this first sort of well improved men let us next consider 2 Pelagians mistake this knowledge 2. The well improved naturall man in a Pelagian dresse and on Pelagian principles proceeding in the enquiry and pretending to have made the discovery of this indwelling concupiscence and boasting themselves as who rightly know it But how much they were mistaken a very briefe recounting of the opinions and Positions concering this matter will evince Chemnitius then whom scarce a more learned divine can be found among the Lutherans tell 's us that the Pelagians deny the whole doctrine touching Originall sin and blot out the very name of it also Nor is he single in this report of them Pet Martyr tel's us as much Pelagiani universam doctrinam de Peccato originali negant ncmincetiam sublato loc com de Peccat orig Pet. Martyr loc com cl 2 nay who is there that send 's us intelligence from the Armies of the living God that doth not assure us that this is one a principall strong hold which these men have fortified against Grace and the truth of Christ but let us give you a transient view of what they teach their disciples and would obtrude on us Pelagius at Rome whither he came after he was discovered in the East began to maintaine the opinion of Sinlesse perfection Histor Pelagian l. 1. c. 3. Defendere Coepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Vessius A Doctrine which floweth from a proud heart which knowâ—s not its own sinfulnesse a corrupt stream which ran through the stoicke Philosophers tainred Origen and overflowed Pelagius and his followers as Hiereme hath observed as he is cited by Joh Ger Vossius and the evident connexion of the conclusions to the principles of those men and the undeniable conformity of their dictates which any one may see who will be at the paines to compare them in their Paradoxes gathered together by Justus Lipsius Just Lipsius in suâ manâ—duct ad stoicam Philosopham with the Doctrine of the Pilagians mentioned and refuted by St Augustine collected into one by the learned paines both of Vossius and Cornel Jansenius in his large and learned Book called Augustinus seu Doctrina St Augustini c. In a word it is well known how highly these men advanced nature cryed up the sufficiency and power of it which cannot be but where first there is a great degree of ignorance or errour and mistakes in the doctrine of Originall sin and what these mistakes if heresy may be so called were beside the Authors mentioned Dr Featly will give us an account in his Pelagius Redivivus c. to which Authors I referre Scholars who can examine and compare these together and hope others will take it on the word of one who is willing to be tryed by such as are able to judge in this cause and therefore cannot be suspected of a purpose to impose upon them briefely when we read that these men taught their Disciples Pelagian Haeresies heresy 1 1. That there was no Originall sin or corruption of humane nature heresy 2 2. That Adam's sin endammaged himselfe onely properly us onely if we imitate him heresy 3 3. That we are borne as perfect age onely excepted as Adam was created c. When we read these and such like Doctrines we evidently see and need no farther proofe to demonstrate that these men have not discovered this sinning sinne and yet they were men of naturall and improved parts so was Pelagius a man excellent for learning as August cited by Vossius Augustin-Epist ad Paulinum subinitio So was Caelestius a man of acute Judgment and well improved for he wrote whilest young three Epistles of which Gennadius affirmeth they were omni Deum desideranti necessariae so was Julian Ingenii doctrinae facundiae praecellentis saith Vossius a man acer ingenio saith Gennadius yet how brutish were these Pastours in
it Hence such conclusions as these concerning concupiscence Motus appetitiss circa rem illicitam non accedente consensis voluntatis non est peccatum Gregor de valent in prim sec Ratio non tenetur reprimere primos motus Thom. dis 6. q. 2. pu 2 Saith Alexander Alensis Q. 125. memb 7. whose short sight could not see how little there is in his distinction of direct and indirect prohibition and that concupiscence I suppose by what he saith memb 6. 7. that he takes in these first motions as well as concupiscence whence they rise is not directly but indirectly forbidden If the heart both frame and first motions of it were not open to the eye of God and if he were not searcher of reines if he either could not judge the heart or else would not I then would begin to think there were some likelihood it might so be but hee that hath a purpose directly to judge hath surely given a law directly to him whom he will judge and will not God thus judge the secrets of the heart To these men We may adde and though we doe them no credit yet we do them no injury in adding them Lindanus Panopl l. 4. c. 34. Alphonside castro her 4. Tapper in Expl. art 2. Gregor de valent c. Becanus opusculo sexto de Justitiâ operum Bellarmine with others among the Papists who have not seen the vilenesse of the first motions of a naturall heart hence it is that these are accounted by them The greife of a wounded nature but not the guilt of a sinning nature let Becanus be heard Catholici docent motus concupiscentiae rationem praevenientes non esse peccata nec prohiberi hoc praecepto Non concupisces sed solum consensum He speake's it as the Doctrine of the Papists and not as his own private opinion Docent Catholici c. saith he and well he might when he seeth the Trent Councell own this both it s their fifth session de Pecc origin and in their sixth session de justific de bonis operibus And the rest of this society are no doubt of the same mind they have very charitable thoughts of the innocency of these first motions but we cannot so judge and yet will hope we have the mind of the Lord. These are pregnant instances of the ignorance of great Scholars in this point of greatest concernment but they are Forreigne I wish we had no domestick examples but indeed how many among us either plead with argument or affirme by practice that they judge the first Motions of concupiscence to be innocent and who are they what kind of men I mistake much if they â—re not usually the men of great parts and of considerable improvement by learning â—oo who perswade themselves and others also that nothing is a sin or a great sin but what is explicitly voluntary They are mostly the wise men of the world whom God passeth by while he chooseth the foolish 1 Cor. 1.27 who will lodge reteine and delight in these thoughts of vanity notwithstanding convincing demonstrations of the sinfulnesse of such thoughts In a word the 1. Seldome and superficiall confession of this in most 2. Little degree of contrition and sorrow of heart 3. Difficulty of keeping the heart contrite for this 4. Frequent and renewed relapses into almost habituall insensiblenesse of this which the Regenerate observe in themselves though they have all externall advantages to helpe them with saving Grace and internall helpes also do undeniably confirme that it is impossible for best improved naturall parts to attaine this sight of the sinfulnesse of first motions 3 Best improved naturall parts cannot discover the guile of this sin 3. As their knowledg reacheth not to a sufficient discovery of these two so neither can best improved naturall parts discover the policie and wisedome the deceitfulnesse and cursed guile of this sin the superlative craft of this lust runneth in veines that lie too deep for any naturall eye to discover It 's policy and wisedome cannot be discovered by any that is not wise and exercised in counter-working to its wisedome as in laying and carrying on a plot at chesse or a stratageme in warre none can discover the handsome contrivance of it but one who is well skilled in them so it is here none but he which is well skilled by exercise of that wisedome which is from above and this skill is only gotten by a constant and wise exercise of it against this sin and its wisedome none but such a one can discover this part of it's nature We observe that he who shall be able to discerne the policy in which a wise man acteth and carryeth on his designes must be either equall or at least not very much inferior to him in wisedome a foole or any one over matched in politicks can never find out the right key nor read the characters in which he writes who very much outgoeth him This is the case before us the naturall man is wise to doe evill very subtile and politick to frame mischiefe but he hath no underestanding to doe good he is of weak intellectuals indeed a very foole as to any good to be done he is ever contriving promoting and perfecting evill and doth it craftily but he cannot discerne this craft for he cannot either prudently designe or propose or promote or perfect that which is good Sin rules and reignes by waies of profoundest policy over the hearts of naturall men and they perceive not the mystery of its government In this sin you shall observe the wisedome of one who plodds and contrives the framing of a lie or falsehood into a seeming truth that a Judge may not find it out who laies a lie closely cunningly together as a false witnesse doth whence it hath one name in the Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitavit machinatus est whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinarie name of a forger of a lie to the prejudice of truth and justice as the learned John Buxtorfe observeth in his Lexic Rabbin in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a plotting evill as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred in Psal 37.12 It is wise as one who undermines and circumvents by fraudulent waies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 10.7 as under pretence of friendship Lam. 1.19 as Israel was deceived by his lovers or as a man is deceived by his neighbour Prov. 26.19 Albeit the regenerate soule make these crafty Gibeonites Hewers of wood and drawers of water for the spirituall temple and its service yet they still reteine the Policy and wily disposition of Gibeonites as ready and subtile to deceive after as before they were subjugated to the Law of the Spirit of life This sin is wise as one who seduceth with the craft of an harlot or the subtlety of a crafty disputer there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.7 there are 〈◊〉 〈◊〉
steady in his aime and drawing the bow that he never misseth the marke and yet this were little unlesse he were 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the possession and enjoyment of himselfe and so equall to a deity as who so will may see if he will but observe the proud dictates of these vaine men and their swelling Paradoxes gathered together by Lipsius Lipsius Stoica Philos l. 3. tot Now can it be supposed rationally probable or possible that men so strangely possessed with an opinion of such high perfections should ever be willing to own or able to discover such a redundancy and fulnesse of evill in their nature But fifthly and lastly 5 Reason The best improved naturall man cannot reflect upon his soule according to the Law of God 5. Therefore the best improved Naturall man cannot discover the sinfulnesse of his nature because this discovery must be made by a due reflection of the soule on it selfe according to the Law of God now the naturall man cannot reflect thus duely on his nature or on the frame of his heart for sin under which the Naturall man is however highly improved seiseth on that part of the soule which should reflect thus and slupifies it and so impedes it Not from all kind of reflection and reciprocall observation on it selfe but from such a reflection as might produce this knowledg of concupiscence in the Apostle's sense It is true a Naturall man may looke back upon his outward actions in particular or generall and discover much of the irregularity of them he may also reflect upon himselfe in a froward fit of violent passion or when his heart hath been disordered by somewhat that opposed chwarted rebelled against his reason though his opposition were more calme and sedate thus he may reflect but he cannot turne his eye inward so as to see that close enmity universall opposition and innate dislike which his heart beares to every spirituall good in which consists much the truth and reality of this knowledge Sin is a disease that strongly affects both the head and the heart at once and so aâ— such diseases usually do it depriveth the sinner of all sense of his Danger Sicknesse It is not seldome compared in Scripture to these diseases It is a spirit of slumber Rom. 1.8 It is a Delirium or aotage Ezek. 23.5.7 whereby they are continually entangled in the thoughts and desires of the sinnâ— they love sinners are love-sick and perpetually meditating on the pleasant part esinne are not able in this like love-sickâ— persons to note and observe the faults anâ— blemishes of that they are enamoured with thus the understanding and mind are disabled to judge aright It is a Phrensie oâ— madnesse in them Eccles 9.3 which causeth them to do not like men but fooles Ps 94.8 and Jer. 10.8 like creatures that are acted by sense and by principles which cannot reflect on themselves They have no heart Hos 4.11 for sin which is spirituall whoredome takes away the heart robs the sinner of his understanding which is a reflexive power They have no knowledge Ps 53. to say is there not a lye in my right hand Isa 44. Nor doth the Scripture only say this but you shall find this verified by humane testimonies touching the maligne influence of sin so the Poet Sophoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the issue of sinfull pride in Ajax it bereft him of his wits Likewise Tully tells us Peccatum est perturbatio rationis Cic. Parad. 3. and what he saith of pleasure is true of every sin mentem è suâ sede statu demovet 1 Parad. And however you may doubt the truth of the story yet the morall of it is very full and to purpose that Bacchus strook Lyeurgus with blindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Lycurgus had contemned him I say the morall is good * Such a story tells Leon Hebraeus of Homer Sâ—…chorus for conteÌ„ning God Love or Cupid Sin which is a contempt of God blinds the sinner and he having lost his eyes can neither see the staines of his garment or the blemishes in his face In a word you may as soon expect and receive a sober account from a madman of his distractednesse as from the sinner a good account of his sinfull state Reason will tell us that every sin is the turning of the mind from the light either of Reason within us or from the light of that supreme reason which is without us which is the fountaine of all that Reason which is in us and be it from either still we are turned from it and so in the darke and how should darknesse discover darknesse It being then certaine and an acknowledged truth according to Scripture and reason also That sin hath a very maligne and strong influence on the mind to the stupifying and blinding it to the destroying the ability it otherwise might have to bring it selfe to a tryall and examination of it selfe It cannot be reasonably denied that an unregenerate man who is altogether under the power of sin is also under this inability and unfitnesse to be a judge of himselfe in a matter which will require such exactnesse and strictnesse as this will for it lyeth deep and as hath been intimated seemeth like that which is not culpable seemeth to come neare to that nature which is not blameworthy and it must be a good eye which distinguisheth Colours of near likenesse a good tast that discerneth meats that seeme to be the same for favour Well be it so Reason improved to the highest cannot discover this sinfull sin without the Law of God but may not that reason which besides the improvement of Education and learning hath the Word and Law of God to heighten it though not renewed by the spirit of Sanctification and regeneration attaine to some knowledge of this sinne Have not many learned men within the visible Church come to great measures of knowledge of this sinne Do you thinke that all who have been able to dispute about it to defend the truth and to overthrow the contrary errours have beene Regenerate and borne againe and seen with the eye of Saint Paul the sinfulnesse of their natures Do not we heare Sermons and discourses stating this point from men that are sensuall and carnall who live to that Lust which in the Pulpit in their discourses they condemne 5 th Generall propoposed The difference between a learned regenerate and a learned unregenerate mans knowledge c. Therefore to prevent this objection or at least to satisfie it by answering to it I proposed a fifth thing viz What is the difference between a learned unregenerate improved Scholar his knowledge of this sinne and the knowledge of a regenerate spirituall sanctified soule For this doubt must be answered not by Denying these men to have any or but little knowledge of this sinne I thinke I should manifestly
immoveably setled in his knowledge and apprehension of it he will never be beaten out of this That it is an evill allwaies present impeding what is good and impelling and putting us upon what is evill that it is a law of our members warring against the law of the mind and though all the world withall its learning and skill should conspire and club wits and reason to overthrow this truth yet they should never perswade him to a beliefe that possibly there may be no such thing as evill Concupiscence or Originall sin His experience is instar mille testium and he would repeâ— all their arguments with this answer that he sees the plots and contrivances that he feeleth the power and strength of this sinning sin withholding him and drawing him back from that good which he desires he may which he knowes he ought to doe The world may as soone perswade him that fire is not hot which hath burnt his fingers as perswade him that lust within is not a fire of Hell which inflames him and sets him on fire with rageing passions or wanton desires Let this old man appeare under what vizard he will for the deceiving purblind nature let him plead his originall ex conditione materiae and appeale to Pelagian or Semipelagian or Socinian Heralds to assert his pedigree yet he cannot so escape a regenerate savingly enlightned soul who seeth and knoweth that it is of the Divell and our own abuse of free will Though this old man walke up and downe among us and expatiate it selfe in the larger walkes of a Sceptick and seeme onely to enquire rationally touching the Beeing and Providence of a Deity and in this garbe passe for a more penetrating inquisitive head and judgment with an unsanctifyed Scholar yet the regenerate soul know's and is so perswaded that he will never be brought to think the contrary that this is a branch of Atheisme sprouting out of this bitter root I think I need not hesitate in pronouncing it An unregenerate man improved to the highest pitch that externall morall advantages can raise him to never did or ever will be able to come to such a degree of certainty in his Knowledge of this as the experienced soule which observeth the stirrings and motions of this sin in himselfe doth come to I am sure there is a great difference between the certainty to which the one attaines by speculative principles and discourses and the certainty tâ— which the other atteines by experience you may possibly perswade a man to taâ—… Poyson who onely knowes the nature of iâ— from his book and speculation and perhapâ— you may prevaile with him to hope and believe it is not deadly because his knowledge is not confirmed by experience but do you think it possible to perswade that man into an opinion that it may not or into hopeâ— that it is not or into an adventurous tryalâ— whether that be deadly poyson which had undoubtedly destroyed him long before if the admirable skill of some eminent Physician had not cured him and prevented the working of the Poyson so it is in one word The regenerate soule knowes he had dyed of this deadly poyson if the compassion oâ— an infinitely mercifull and the skill of an infinitely wise Physician had not healed him he knowes he was sick unto death and he is as certaine of it as experience can make him and will not doubt it though all the world deny it here he sixeth immovedly I Know that in me dwels nothing good Rom. 7.18 Find evill present when I would do good 21 See an other law leading mee captive 23. The unregenerate finds it not experimentally in himselfe for he is blind and seeth not he is dead and feeleth not the workings of this sin and therefore is not so immoveable in his knowledg as the regenerate soule not so constant in his beliefe of it's indwelling and overspreading the whole man SERMON III. Rom. 7. v. 7. latter part For I had not knowne Lust except the Law had said Thou shalt not Covet THE Inabilitie of Nature best improved by learning and education or what other means you will suppose short of Grace and the renovation of the heart by the spirit of God to make a right discovery of the sinfullnesse of our nature that indwelling sin which here the Apostle calls Lust being observed as one of the Doctrines the Apostle layes down in this verse and being confirmed and prosecuted so farre that nothing farther remaines of what was proposed but an application and close of the whole I now proceed to that and so first Use 1. Insormation If the best improved naturall man be not able to discover the sinfulnesse of his nature we may hence learne and informe our selves Sin of very dangerous consequence to all but specially to Scholars on account that it blinds their under standing 1. That there is in sin that which is of a very dangerous tendency to all but especially to Scholars It is not to be sported with we never dally with this serpent but it sting's and empoyson's us we never come into the hands of these Philistines but they put out our eyes If we had our eyes before we lose them after our closeing with a temptation to sin This is the cause why we are not able so long as we are carnall to see our sinfulnesse because we are sinfull as there need no other reason be given why we are not acquainted with the pollutions of our garments but this because we are blind so neither needs there any other reason be demanded why a sinner is not acquainted with his sinfulnesse after you have once said and proved that he is a sinner For sin is a violence offered to the soule Prov. 8. ult vers It is a violence by which the soule is wounded and maimed as it were with the stroke of a sword or other instrument of cruelty as I observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifys now the soule is a tender thing like the eye it beares not a wound without losse of its sight and being once wounded by sin it cannot any more rightly discover sin or if you read that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his life still it speaks that danger danger which is in sin on the account of its disableing the sinner from seeing it that wound that reacheth the life that reacheth the heart kills dead and bereives the man of the sense of his condition he knowes not nor can he that he is dead so it was with the first sinners among the creatures Angels sinned and lost that perfect knowledge in which they were created and had not known their sinfull state if an immediate and winged vengeance had not overtaken them if the weight of those fetters the dismall noise of those chaines in which they are reserved to the Judgment of the great day had not awakned them they had surely continued unacquainted with that sinfulnesse which their just punishment convinced them of though it may perhaps
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