an increase both of an internall light in the mind of an externall light in the word the one as the light of the eye which seeth the other as the light of the sun by which it seeth the foulenesse and blacknesse of sinne The word and law enlighten the soule which before was in the darke and blind and then the more the enlightened soule adheres to this word in opposition to sinne the more it seeth of the purity of the word and the vilenesse of sin There is in the word a native fitnesse to produce this effect and a kind of naturall connexion between these termes Contraries illustrate and disclose each other and whilest wee lay the word of God before us commanding one thing and our sinfull hearts suggesting an other sinne becomes in our sight exceedingly sinfull so it did to Paul Rom. 7.13 Beside this God doth delight to discover how sinfull a naturall heart is to those who would really have a deliverance from it and blessed them in this opposition to this end and farther thy opposition to it will be a meanes to take off the temptation to like and plead for that which thou should'st but hast not disliked and opposed and it is a dangerous temptation to overlooke somewhat of evill in that we have done when it is done since wee opposed it not when it was in doing men would faine be found not so guilty where they are sure to bee found somewhat guilty Thou wilt be the more willing to see the sinfulnesse of a naturall heart when thou so opposest it because thy opposition to it make's it cease to be thine in a great measure no more I but sin that dwelleth in me no more I but Satan that take's advantage of a sinfull heart c. Thou who canst oppose sin vigorously and heartily needest not be so much ashamed of it and thou wilt the more certainly discover that fully which thou mayst without shame when another will not if he could because he cannot but with shame But why stay I on these Christian who ever thou art that hearest or readest these lines tell me didst thou ever see the sinfulnesse of thy heart propending to sin so clearely as thou hast upon a victory over it presently after a strong opposition to it In a word either thy resistance hath foiled sin then on serious view of it with all its circumstances thou hast seen what vilenesse was in it or if thy resistance hath failed of the successe thou desiredst and thou hast fallen yet upon recovery thou hast seen and abhorred that sinning sin which hath so defiled thee who fall's unwillingly into the mire usually sees the more and is the more affected with that uncleanesse which he hath contracted 4. Direct View it with a weeping eye mourning heart 5. Would'st thou know aright the sinfulnesse of thy nature then be not a stranger to nor seldome in a serious and deep humiliation and sorrow for this sinfull frame though he cannot see bodily objects well whose eyes are full of teares yet he seeth these spirituall objects best who seeth them with eyes filled with teares He that was never duely grieved at an unkindnesse done by him to his friend never knew how great that unkindnesse was and he that never grieved that he carryeth about him a sinfull heart never knew yet how sinfull his heart is which he carrieth in his breast For these well regulated affections and passions are very sagacious and quick-sighted in the discovery of that which is their proper object Thus well guided sorrow such as I now speak of can find out the nature and aggravations of that for which the soule grieveth and if once thou canst bring thy soule to weep in secret over this sinning sin thou mayest be assured thou already hast some degree of true right knowledge of this sin and ere long holding on thus wilt get greater degrees and measures of it Every tear thou sheddest will be a glasse to represent somewhat more of it and every sigh will be a blow at the door of this charnell house or house of corruption untill it be broken open that thou mayest see and cleanse it Christian view all the remarkable seasons in which thou hast had any sight and knowledge of this sin more then ordinary thou that hast seen much of it in thy reading the law in thy hearing the law preached in thy meditating on it or whilest thou hast been conferring about it Didst thou ever see more of it at such times or ever so much as when thy soule hath been ready to melt into teares for it whilest thou hast fixed thine eye upon it and wept Call to mind what Improvements thou hast gotten to thy Knowledge at any times I know little if thou sayest not that Mourning times have been the seasons and weeping eyes have been the organs which have made the fullest discovery of this sin and added the most considerable improvement to this Knowledge Job was a mourner when he saw and left it for our instruction that Job 14.4 none can bring a cleane thing out of an uncleane And David was broken-hearted wholly immerst in teares when he breathed out that confession that full and clear description of our sinfull natures which are shapen in iniquity c. In a word get thee a vessell of Chrystall teares if thou wilt see how great the unhappy Eclipse of thy glory is Men who would see the Eclipse of the Sun choose to see it in a vessell of clear water and enlightned soules see the greatnesse of their Eclipse best in the vessell filled with teares of Godly sorrow 6. Direction Joyne lear ning and experience together study it joyntly in thy heart other men's books 6. Wouldst thou get and keep up a right Knowledge and apprehension of this sinning sin of this indwelling lust then joyne the Practicall Divine the experienced Christian and thy own observation to thy study of those authors who are accounted highly for their great learning Do not seek a right Knowledge of this onely from the learned nor yet promise thy selfe a full Knowledge of it without them I know others may have a Knowledge full and sufficient for them because they are not Scholars nor must be preachers without enquiry into it by the directions of learned men but you are Scholars who may possibly be teachers of others you must in order to a full discovery examine what learned men have said in this but yet consider that somewhat else beside learning is requisite to make them meet guides to you joyne therefore Learning and Experience together in those Authors you study touching this their Learning enables them to discover the truth in the more speculative notionall parts of it their Experience enables them to discover the truth in the more Paracticall part which hath most influence on the life And if thou canst as I am sure thou mayest find both Learning and Grace happily meeting in the same
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
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
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
they have neither eye to see nor sense to discerne it I know none can be ignorant who have ability and can who have opportunity and do read or have read the Partiall and unequall judgment they make of the favourable smoothing words they give to hide this sin The better and softer name of their Genius must be the name of this sin Their making provision for the flesh to fulfill it in the lusts thereof was with them nothing but curare Genium Their living in the height of sin was with them nothing but Piare Genium vino floribus And a severer course of life was accounted a fraud put upon their Genius Thus the whole sinfull frame of the heart passed under the name of Genius now if their Mythologists understand them Occulta vis quâ ad singulas res gerendas impel limur Nat. Com. This Genius was A secret or occult power by which we are moved to each thing we do And if you enquire what this Power or vertue is some of them will tell you it is the Symmetry of the Elements So that in briefe the sinfulnesse of the frame or disposition of the heart of man with these persons is no more then an unhappy temperature of the Elements compounding the body and swaying the mind according to their prevalency Now who ever did or justly could apprehend much sinfulnesse in this that our bodies are compounded of the Elements or that such or such a temperature doth most prevaile whoever thought it an exceeding great sin that he was of a Sanguine Complexion or how much blame worthinesse is there in a Phlegmatick Constitution barely as such I know the different tempers do differently promote and further sin do much facilitate the workings of this sin but this is an effect ex accidenti no direct naturall effect of this or that constitution but it is an effect of that sin which dwells in us and which observing that the temper of the body doth sway us more one way then other taketh hold of that advantage and worketh powerfully by this constitution to the hurrying of the sinner on to sin In the mean time while they thus put all upon their Genius and resolved this into the Symmetry of the Elements they must be thought to have had no right knowledge of the exceeding sinfulnesse of their heart propending and inclining to sin but I dwell too long with these persons who might be men of choicest naturall parts but wanted the best Improvement being without the Church and so without the externall advantages and helpes which might heighten their reason to a clear and full discovery of this but did not Best improved naturall men within the Church ordinarily or at least might they not by the improvement of Reason and parts though they remained unregenerate and naturall men have come to a sight of this sinfull frame of heart in its great sinfullnesse well view we and observe the Pharisees and consider what may be judged and ought to be answered to this choicest men for learning and education before Christ his comming in the flesh yet they took a view of this sinfull frame with a false glasse which represented scarce the one halfe of this body of sin and what was so represented was varnisht over with colours of their own mixing that it appeared not what it was but what they would have it be as is evident from their corrupt exposition of the Law which our Lord notes and condemnes in the 5 th ch of Matthew They saw not the sinfulnesse of a malitious heart or of a heart ready to boile with causleste anger witnesse their grosse corrupting that precept thou shalt not kill either saying it was a prohibition of murthering an Israelite or that only murther which was done prepriâ manu Heare what they say in their Talmud as I find it in Dr. Lightfoot's Epistle to the Reader of his Harmony of the New Testament A murtherer is he that kills his neighbour with a stone or with Iron or thrusts him into water or fine out of which it is impossible to get our againe he is guilty but if he thrust him into fire or water out of which it is possible to get out againe though he die yet is he quit If he sets a dog or a serpent on him he is quit c. of like nature with this And now can you suppose these generations of men to know the sinfulnesse of a murtherous frame of heart who so fouly mistated the externall act and acquitted that as no murther which is one of the highest degrees of it will you say that the man knowes or believes any sinfulnesse in a bloody revengefull disposition who can say That he who hireth another to kill his neighbour or sends his servants and they kill him c. is Guilty as a blood-shedder to be punished by the hand of heaven onely not by man yet this was ordinarily a received doctrine among them as appeares by what is farther added by Dr. Lightfoot in the forecited place Their Expositions of the rest of the Law are much of the same nature Actuall externall uncleannesse and defiling their neighbours wife they thought to be a sin but never accounted the habituall bent and propension of the heart to this to be a sin or forbidden in that Law They were not troubled at the thoughts of any secret reluctancy to the holy commands of God It was nothing with them to have natures full of 1. Unholinesse and opposition to God's holinesse 2. Rebellion and contradiction to the Law of God 3. Dislike and backwardnesse to every good 4. Pronenesse to delight in every evill 5. Folly and inability to do that Good they ought 6. Craft and subtilty to consummate that evill which the Law of God forbids These and such like abominations rivetted in our natures they took no notice of therefore of the Pharisees and Scribes those Improved naturall men though within the Church we doubt not to say they knew not the sinfulnesse of the habituall frame of the heart The same must be granted of men in succeeding latter ages let the endlesse disputes maintained by the Orthodoxe against Corrupt teachers be witnesse to this and of latest yeares these and such like Positions That men are not disabled to Good by the fall of Adam which the six Disputants men of parts and learning asserted and owned at the Hague And others much of the same stature for their parts and learning have owned the same position as Secinus Praelect Theol. c. 4. f. 13. 14. cited by John Peltius where among other passages he quoteth this Nec vis naturalis Liberi Arbitrii ab eo tempore imminuta fuit And in his second Epistle to Dudithius pag. 18,19 where I read this passage As concerning the wickednesse of men this is all that may be said that God willeth that man by his own free will should be no lesse able to be good then bad de malitiâ
hominum nibil aliud dicendum venit vult deus ut homo pro suo ipsius arbitrio non minùs improbus quà m probus esse possit Cum posseÌ„t dagitiosè vivere virtuti studere maluerunt Soc. 2 Ep. ad Dudith And here he speaks of the fallen state of men affirming it in their power to be Good and as easily if they will themselves as to be bad and devolving all the goodnesse of those who are good in a bad world to this That when they could have lived Flagitiously rather chose to follow vertue And as the Master so the Scholar Valent Smalcius both in his Racovian Catech c. 10. at once denies all the vitiousnesse which we affirme to be in us proudly averring PeccatuÌ„ originis nulluÌ„ pror sus est resp ad 2 Quaest there is not any such thing as Originall sin and that this hath not depraved our Free will And in his Disputations against Frantzius 2. disput which is de peccato Originis calling it Commentum humanum peccatum confictum so pag. 60. where by the way he seemes to intimate what he thought to be in us instead of that Originall sin which we affirme viz. Proclivitas quaedam ad peccatum I adde quaedam for this Author supposeth it to be such as yet possibly a man may not actually sin though he be prone to sin Potest fieri ut is qui ad peccandum proclivis est ramen non peccet Whosoever hath such apprehensions of our inhaerent proclivity to sin hath not a full acquaintance with nor discovery of the sinfulnesse of the frame of the naturall man's heart Nor any who dare as these men do assert 1. That the will of man is not vitiated by the fall or else who dare to contend 2. That what is now a more vehement was before the fall a more moderate inclination to evill as these and others who are Roman Catholicks Becanus opusc 6. de institiâ operum 3. That Concupiscence is not properly a sin or not after Baptisme or a very little sin as some in the Schooles and many among the Romanists Now these and such like disputes and assertions do plainly bespeak these men unacquainted with the great sinfulnesse of a naturall heart and the universall opposition which is in the flesh to the spirit Catholici docent concupiscentiam in actu primo non esse peccarum originis sed natura eÌ„ quandam pronicatem quae pet se enlpabilis non sit Becanus opusc 6. de justit operum and yet they are men of great parts and great learning within the Church but discerne not because they are naturall this sin which the spirit of God convinceth of and which is not discerned till the soule be enlightned with more than common illumination But next 2. The best Improved naturall man cannot discover the sinfulnesse of the first secret unpublished and unformed â—…tions of this corrupt nature The best Improved naturall man cannot discover the sinfulnesse of the first secret unpolished and unformed motions of the corrupt nature The sinfulnesse of those motions which by the Schoolmen are called primo primi was never discovered by all the light that nature and education have at any time afforded to the most quick sighted of Adam's offspring They never did detect the sinfulnesse of the first ebullitions and anomalous workings of that Lust which dwells in us Indeed when this corrupt sountaine hath so stirred that some of the grosser vapours have risen up with a stench offensive to the naturall conscience they have discovered and acknowledged an uncleanuesse in the fountaine and in these grosser eruptions of lust If the irregular passions did obtaine from the will an assent or approbation to somewhat that was dissonant to the more sober and resined precepts of reason and if these motions were so farre formed that either a convenient opportunity or an assurance of impunity would immediately and with ease midwise them into the world by an actuall patration of that which Passion had suggested the will had somented and Reason had disliked then they would perhaps as many have acknowledg the irregularity of them and be troubled at it though mostly the trouble was this That convenience of executing did lesse favour their desires and you may write on the doores of this nursery Lateat malim dum tempera dentur latitiae mistos non habitura metus Ovid Epist Paridead Helen But alas all this is farre from a right sight of these first motions in their sinfulnesse farre from a sight of hatred against them repentance for them opposition to them destruction and mortifying of them and cleansing the heart from them farre from such a sight as convinced them that death was due for these first motions that they defiled and rendred best actions sinfull and such as need pardon this they have not seen I doubt this is too true of these men the knowledg of sin in the motions and passions of the mind That if at any time a word hath dropt from them which seemed to condemne the extravagancy of their thoughts it is to be referred Either to Thoughts perfected and consented to Or To a Rhetoricall eloquence which shewed us how well they could speak not how well they did think Neither were they the onely men thus perswaded of the innocency of these first motions of a depraved heart but also that generation of men the scribes and Pharisees were so perswaded whose traditions made the Law of God void whose dictates and expositions of the law never did endanger or affright a secret lust with a probability of discovering it the speculative Murtherer the lascivious wanton fancy never did fall under the lash of their Sermons on those command 's which forbid murther and Adultery None of their doctrines were shuts to the eye that it should not behold nor checks to the fancy that it should not hover about or sit hatching this Cockatrice It was one of the Rabbines who did bewray the prevalency of his secret speculative uncleannesse In that speech he delighted to contemplate handsome women that he might praise God a faire excuse for his foul fault and I cannot perswade my charity to mistake the man so much as to thinke he spake the whole truth Besides this sort of men The generality of the Schoolmen making to themselves an inadequate uncertaine rule or standard for the measuring of sin have also inevitably entangled themselves in a great mistake and grosse ignorance of the sinfulnesse of the first motions of concupiscence For laying aside the Law of God or at least interpreting it according to their own apprehensions and applying it onely to what may voluntarily be done by us have at last shifted aside the Law and substituted voluntarium into its place by which they will measure and judge of sin both determining what is sin by what is voluntary and how great sin is by how much of voluntarinesse there is in
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 〈◊〉 〈◊〉
that commander ever truly know thestrength of his enemy who contemned and sleighted his match who made nothing in his thoughts of such an enemy who will make nothing of him in the encounter And can the naturall improved man who is every way inferiour to and overmatched by his lusts who is worsted with ease in the encounter with a single lust yet sleights the combined force of all his lusts can he be thought to know the power and strength of them Yet 3. The directions to helpes and means for subduing these passions which best improved naturall men have given the Auxiliaries they advise us to the armour they prepare for us in this warre beeing so exceedingly disproportioned and unsuitable to the nature of the enemy and his strength do evidently declare their unacquaintednesse with his strength Can strong holds be battered down with an empty sound or with Pot-Guns can you hope he knowes his enemies strength who is perswaded to venture his thousands against the enemies ten thousands yet such is this mistake of the naturall man concerning the strong holds of sin which he attempts to reduce by weake morall directions which at best do but better discipline his naturall lusts no way destroy their power 4. The manageing ordering that power which they have gotten together against this enemy is farther witnesse to this they employ their strength chiefely I might say onely against the impetuous violence of their Passions and against the extravagant eruptions of them to the view of men leaving the main strength of lust unattaqued they set not on the reforming of the heart first and the destroying the methodicall and disciplined part of this sin Together with 5. Their presumptions that they have strength enough in themselves to conquer it at last though it should be long ere they effect it He loseth ground strength every day yet hopes to conquer at last and he might so if he had helpe from another to undertake for him but that he hath not neither seeke's it Now the case standing so Who sees not that the naturall man how ever improved knowe's not the strength of indwelling sin View farther and consider in the worke of mortification how sadly our teachers who are carnall though excellently improved have mistaken in their doctrines our hearers in their apprehensions and both hearers and teachers in their practice and exercise of mortification It is very hard to perswade them there is more strength in this sin then in a habit or custome they 'l believe that an unhappyer imitation of what was worst hath twisted a cord which strongly fetters them but they see not nor consider they were borne captives and the chaines are strong as naturall affections and inclinations The most of our carnall Hearers will venture so desperately upon giving their naturall lusts advantage against themselves that we cānot but cōclude That their Running on many dangerous strong temptations Provoking and awaking even sleeping lusts Casting away their armes as faith love feare the Word c. Refusing that aid which is offered to them in the Gospell Praying seldome faintly cursorily against this sin Neglecting to watch over each other c. Are I say and you cannot but say they are evidences clearer then can be excepted against that they see not the strength of this Powerfull adversary which warres against our soule 1 Pet. 2.11 Triumphing conquerour which leads us captive Rom. 7.23 Ruling Lord to whom we yeeld our selves servants Rom. 6.17 Law of our members which we obey Rom. 7.23 King which rules in our mortall body Rom. 6.12 In a word He onely knowes what his enemy can do and the utmost strength of him who enters the lists who declares an irreconcileable warre against his enemy who resolveth to be victorious in the utter ruine of his enemy Now this the naturall man never doth he never so encountreth with sinne Others may heare of Carthag's strength it was Rome that best and fullyest knew it or as a man who swimmes with the streame may guesse at it's strength but he knowes it who swimmes against it so here the best naturall man with all his improvements resist's and opposeth this sin but very little and therefore cannot know much of its strength for this is a fruit of an experienced soule that is exercised in warring against his fleshly lust whilest Sampson slept bound in the twists of his own haire he knew not that strength which he found in them when he was awakened secure naturall men are thus ignorant of sin's strength 5. The best improved naturallman can never discover the first rise Originall and spring of Lust 5. The best improved naturall man with all the helpes you can suppose except the law or divine revelation never did or ever will be able to discover the first Rise originall and spring of that lust which doth dwell in the naturall man and reigneth over him I will not enquire how long the men before the floud who lived without the Church and were not among those that were accounted the sons of God and who called on his name might reteine some broken traditions concerning the fall of Adam nor will I now consider how long the degenerating sons of Cham might retaine some confused traditionall knowledge of this sure it was not long but in succeeding ages it was quite forgotten and the best improvements of the heathen who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could never recover it Dr Kellet Misces l. 1. c. 6. p. 104. Search their Archives analize their profoundest disquisitions revolve their naturall Theologists observe whether they ever came neer the discovery of this sin in its first spring and fountaine The Question unde malum puzzelled all the Philosophers and though some of them enquired onely the originall of the evill of suffering and affliction which is more easily found out then the evill of sin and whence it springs yet were at a losse◠Maximus Tyrius the Platonick Philosopher in his 25 serm thus enquires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he principally states as appeares by what he there saith in reference to the evills we suffer which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In discoursing of which he much mistaketh though of an easier discovery then the originall of morall evill Affectus and you must note these speake of affections which need to be rectified and moderated by vertue sunt à naturâ was the opinion of Plato Aristotle and their followers and they generally concluded Perturbationes seu affictus à naturâ dari ad virtutem esse utiles Lips manuduct ad stoic Phil. l. 3 disser 7. The best and soberest wits among them after a long and successelesse enquiry have prudently defisted from farther enquiry resolving to content themselves that the cause of all evill in man was to be sought onely in man though how to find out which was the first cause of the inordinate passions of the mind they knew not particularly and distinctly but a
their own inhaerent wickednesse because their judgment perverted already could not give a right sentence as an uncertaine ballance into which you cast different weights may shew there is a difference the one lighter then the other but cannot shew how much difference how much one is lighter then the other So here The best improved understanding while naturall onely is an uneven ballance into which cast you the naturall heart and life at one end and the law at the other It will discover a want of weight in the heart and life bui because it knowes not exactly how much the law outweigheth them there cannot be a certaine discovery what and how great want of weight there is in such a heart and life let this then stand the first demonstration Rectum est index sui et obliqui whatever is not perfectly strait cannot be a perfect measure to find out the obliquity of that which is crooked but now the best improved naturall man is not strait nay he is very crooked his unsanctified improvements make him more perverse and crooked and the naturall heart is by it's sinfulnesse distorted which should be measured therefore I doubt not to conclude this perverted understanding cannot discerne fully the sinfulnesse of a perverted heart 2. Reason because there is much spirituall wicednesse in this sin 2. The best improved naturall man cannot attaine a right and full discovery of the sinfulnesse of his nature or carnall heart because this sinfulnesse consists much of a spirituall wickednesse and the naturall man in his highest improvement remaines carnall and sensuall There is indeed a spirituall deformity or wickednesse in every sin though not equally in every sin some sins are more sensuall and brutish as riot in use of meats and drinkes uncleannesse in the abuse of our bodies and such like sins which are committed by us principally with the parts and appetite which in us is common with the bruit beasts called by Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonablenesse of those who are wholly immersed in matter Other sins proceed from more sublimated affections and those which are refined from the drosse and lees of matter and sense as being immediately from the rationall soul without the intervention of bodily organs as Atheisme Idolatry c. The first irregular passions of the minds which are not onely spirituall wickednesse because originally springing from the mind which is a spirit but also because contrary to a holy spirituall law for so the Apostle speakes of the Law that it is spirituall and if sin be a transgression of this law there must needs be somewhat of spirituall wickednesse in every particular sin were it needfull to confirme this it might be fully confirmed from Sin 's contrariety to a Lawgiver who is a spirit and commands spirituall obedience to every command and also in every act of obedience as also from Sin 's affecting or inhaering in a spirituall substance as in the prime immediate and proper subject of it which is the rationall soule This then is certaine that there is a high degree of spirituall wickednesse in the frame of our carnall hearts now a naturall man highest improved in his parts can never be more or better then Naturall or Carnall in his Apprehension and judgment of things his understanding proceed's in a carnall manner is indeed as now weakned by sinne proportioned onely to a low sensuall and carnall object or if it lift up it selfe towards what is spirituall it is not in a spirituall manner view and consider well the Notions which Reason left to it selfe hath framed of a Deity its Being Attributes Providence and Happinesse Religious worship of the Deity both as to things it selfe and manner of it Future world and just judgment with the Consequences of it c. how have These spirituall objects been debased in the apprehensions of these men and presented to us in either absurd or at best in a manner suited to our senses a sufficient discovery of the carnall and sensuall faculties of a sinfull mind Had we no other evidence to prove this it were enough and more then enough which we have from their Poets concerning the just punishments of soules for sin which being spirituall substances and convicted and condemned for spirituall offences as sinnes are should be supposed punished with spirituall punishments by that judge who is a spirit but will you heare what the Punishments are How described Primis in faucibus Orci Luctus ultrices posuere cubilia curae Pallentesque habitant morbi tristisque senectus c. Virg. 6. Aenâ—…d And another Poet who is beholding to the charity of some one or two that would report him a Christian converted from Heathenish ignorance though there be more charity in their good wishes then there is of truth in their story This Poet as others became vaine in his imagination of future judgment and is right onely in this Generall that the judge Exaequat damnum meritis in the particulars how vaine and carnall Muta ferarum Cogit vincla pati truculentos ingâ—rit ursis Praedonesque lupis fallaces vulpibus addit c. The best improved naturall man then is very carnall in his judgment and apprehension therefore not able to judge of or find out that spirituall wickednesse which is in it selfe and this I bottome on these two undoubted truths Mensura mensuratum sunt ejusdâ—m Genâ—ris Extensions must be measured by Extension else you will never find them out Likewise Sense must be tryed by sense and reason cannot be judged but by reason Spirituall's whether in generâ— Boni as faith hope love repentance all the graces of the spirit or whether in Genere mali as unbeliefe despaire c. which are contrary to grace can be discerned by none but a spirituall faculty for Inter objectum organnm proportio sit oportet which is the other undoubted maxime on which this second demonstration is grounded Now the evill to be discerned is a spirituall object the best organ a Naturall improved man can possibly use to disâ—erne it is Carnall and Sensuall and as there is no proportion between this obiect and this organ so there will be as little proportion between the reall true nature of the obiect and this Judgwent which is made of it In one word as we know certainly that the naturall man doth easily find out strongly convince himselfe to an ingenuou acknowledgment and deep resentment of that part in this sin which is proportioned to his apprehensions so we know he cannot find out the other which is the greater part of it being so much above his apprehensions 3 Demonstration The best improved naturall man can make no further discovery then the light of his received maximes reach Thirdly the best improved naturall man without a divine revelation can make a discovery no farther then the light of his received maximes diffuse themselves as a man of quickest sight cannot see at any time beyond that space
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
in his judgement both of good and evill Thus the naturall man frames a notion of his owne and represents nature but considers not its corruption and thereby calls evill good and judgeth that small or none which is an exceeding great sinne 4. Reason Because 〈◊〉 is unwilling to appeare otherwise then as he may beast and glory in himselfe A naturall unwillingnesse that he should and a strong resolution that he will not appeare in other colours then those he can delight in and which he judgeth beautifull The naturall man is unwilling to walke abroad in his owne cloathes which are filthy and to be set forth in his owne colours He hateth the light Joh. 3.20 because his nature and his workes are indeed and will appeare in the light to be evill He is a crafty and deceitfull tradesman who will not shew his indifferent and bad wares but with the advantage of a darke shop if there be a parcell better then other he perswades you to take theÌ„ to the light he is willing to own theÌ„ they will prove enough to his intended advantage so let what seems good and such as he thinks may approve it selfe upon a triall be done by a naturall man And the neighbourhood shall ring of it he will walke abroad in that dresse in it he admires * Sinners dote on their sins Ezek. 23.5,7 himselfe and hopes others will do so too for he would faine be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore hee 'l stand it out with Preachers and dispute the conviction and maintaine while he can with Saul 1 Sam. 15.20 I have obeyed the commandement of the Lord my wayes are equall as the proud selfe justifying Jew said Ezek. 18.25 Naturall men trust they are righteous and seek this righteousnesse in themselves Luke 18.9 they establish their owne righteousnesse Rom. 10.3 they will either find or make roome for boasting the multitude of Pharisees in our Saviour's time and all men before and since of this stamp servants to their ' lusts and estranged from the life of God all our proud merit mongers all our selfe-charitable lazy professours who do not indeed so much as others but they thinke as well for they themselves are perswaded that God loves them accepts of them and in this cloathing they will appeare to us I say the multitude of such persons are very evident and undenyable arguments of the Naturall man's unwillingnesse he should and resolution that he will not appear if he can help it in his right colours and this indeed is both a fruit of sinne and a punishment of it that though the sinner loves and embraceth it yet he would not see the thing he loves He would not court that with eye which he adores with his heart He will not part with his sinne for price better then all the world he will not leave it for heaven and yet he would not for all the world have a full sight of it though the enjoyment of his sinne be dearer to him then Heaven the sight of it is unwelcome to him as hell A cleare testimony of the basenesse both of sin and of the sinner Now certainly he will rather turne his eye from prying after sinne then by a farther search discover what he is unwilling to find So that could you suppose him able to find out yet his unwillingnesse would hinder him that he never should put forth that ability to the utmost nor make any discovery of sinne farther then his unwillingnesse would give him leave for never did any sinner see more of his sinne then he was willing to see of it unlesse when God brought him to suffer in some kind or other for his sinne then he seeth more of it indeed but let him be quiet and secure from the hand of the Almighty and hee seeth no more then he is willing to see of it Hell hereafter and punishment now will convince a sinner and make him looke on sinne and see somewhat more then he could desire to see in it but in the case before us in an ordinary enquiry after sinne in order to detect it and in order to a right knowledge of it His sight of sinne is never greater then his willingnesse Nor will be ever see more then he desires to see of it if the spirit of renovation powerfully change the sinner and make him a Saint it will change this frame of heart and make him earnestly desirous and truly willing to see his sinne and to have a full and cleare sight of it The sinner who is enamoured with and espoused to his sinne will deale well with his Beloved in the search as Michal did with David when her father sent to apprehend him 1 Sam. 19.16,17 when a messenger from God in his Word or providence is sent to search for the beloved lust of a sinner then 't is either sick as one that needs not now be feared it is dying or if this serve not but the lust must be brought out and so endangered then 't is conveyed away and secured from the stroke of the word and rod Naturall men will deny the abode of their sinne as Rahab the Spies And they have a deepe and darke well to hide their lust in when it is enquired after as the woman had to hide Jonath and Ahimaaz 2 Sam. 17.21 and Bread-corne to spread over it a faire pretence that what we suppose is a sinfull lust and working to sinne is but a necessary provision for the life and welfare of the man Nor doth the Scripture onely tell us that men are thus selfe admirers and unwilling to appeare to themselves in any cloud which might darken this lustre but also Reason or Nature Hence the proud boasts of our vain Philosophy Neque est ullum bonum de quo non is qui id habeat honestè possit gloriari Cicer. Padoâ— 1. and yet higher then this they boast of a soule that trusts to his own good and abilities Animus suis bâ—nis viribúsque fidens Seneca cited by Lipsius Stoic Phil. l. 1. dis 5. and else where Benum mansurum-nullum est nisiquod animus ex se sibi invenit Senec. 27. Epist Best improved nature seeks after what good may be gotten hold on arising from its own soile and manuring for the quieting and satisfying of it's mind and willingly heares no other language then that the Stoicks were wont to speak in that the wise man and he is that wise man for every naturall man though vaine would be accounted this wise man is to be reputed 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without passion the soft name which they give to a sinfull and inordinate principle of the soule and so the man must be thought not diminutively bad but perfectly good as Senec 85. Epist And Zeno. referente Cicerone 1. Academ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too so much elevated in his own opinion that he thinks himselfe infallible in judging 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undesectible in acting so
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
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
admit a doubt whether the fallen Angels may not have an adequate speculative knowledge of their sinfull natures yet it is beyond a doubt they have not a Practicall and right knowledg of it whilest they adde to the number of their sins and treasure up wrath to the day of wrath * Non contemnenda Quaestio de Daemonum cognitione post peccatum proponi solet nempe an penitus post peccatum excaetati sunt omni cum Dei Christi aequi iniquiâ—tum aliarum rerum cognitione destituti an vero adhue aliquam harum omnium teneant Cognitionem Hieron Zanch de oper Dei l. 4. c. 7. part 1. It is no contemptible question which is usually propounded concerning the knowledg of Devills since they sinned viz whether they are not quite blinded as to have no knowledg of God and Christ of equity and iniquity or whether they yet retaine some knowledg of all these though they know much so much as convictions of the beeing and justice of a Deity extort from them a beliefe of both and strike them with terrour of the latter yet it 's undoubtly true Daemones ita post propter pec catum excaecati sunt ut neque eam omnem â—amve â—eruÌ„ omnium reâ—ineane saâ—ientâ—am quâ—m quaruman â—e peceâ— tum babuerunt They are since they sinned and for their sin so judicially blinded that they have not all that knowledg which they had before their sinne The just judg of all the world through his infinite wisedome hath made darknesse and the blacknesse of darknesse chaines to fetter them who would not walke at liberty in the knowledg and obedience of the Father of lights whoso will please himselfe in the farther discussion of this may consult the learned Author cited The commentators on * Thom pri mâ—pâ—imae Q 64. Lombard Sent l. 2. Q. 7. §. 14 Thomâ— Lomb this the ill consequence of Sinne in these It was no lesse on Adam and his sinfull off-spring if we will perpend and view the sad change which was introduced immediately upon his sinning how soon did this spirituall Apoplexy seise on his understanding how soone did he fall into a deep sleep out of which none but the voice of the son of God can awaken him Scholars for you should most consider this you are most concerned in it I presse you especially with this consideration to take heed of sin other considerations of equall concernment to others as well as to you and of highest concernment to both as Certaine ruine of their immortall soules Enkindling the fury and displeasure of the Almighty Heaping up wrath against the day of wrath Deare rate you and all who heare of Christ sin at c. I passe over my discourse leads me directly to consider this peculiar malignity which is in sin For having proved that the best Improved naturall parts cannot make a discovery of Lust and having given some answer to the Enquiry why or whence it is that he is so ignorant of it and seeing it is because it hath so overspread him Nothing could be more genuine and proper to the precedent discourse then to mind you that sin is extreamely dangerous to such whose excellency is to know more then others Nothing should bee a more rousing and awakening consideration to such an Audience then this would you be content to spend your time to wast your strength to lay out your moneyes to disapoint the hopes of the Church to sadden the hearts of your friends to breake the hearts and shorten the life of Parents to gratifie the Divell dishonour God and lose your own soule for ever Scholars would you be thus contented I am perswaded better of you and therefore hope to prevaile on some of you to cast off sin and to make hast so to do because it is an evill which directly leads to a disappointment of you in your professed aimes in your principall end and in your peculiar excellency you are Scholars and you professedly aime at knowledge therefore you came hither you professe to aime at the best knowledge too therefore you spend your time in comparing the severall pretences which are made that you may find out which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle 1 Tim. 6.20 calls all knowledge which is not an effect of Gospell light and usefull to Gospell ends and that on this discovery you may make the wisest choice that you may avoid those which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and employ your thoughts on the more excellent way Phil. 3.8 viz. on the excellency of the knowledge of Christ Jesus our Lord. Now it is sin alone which will disappoint it is sin alone that will befoole you for this onely at first did this onely now doth obscure the mind infatuate the judgment and delude poor mistaken mortalls to the embraces of an empty shaddow of knowledge Believe it Sirs for at last it will appeare that the largest extended knowledge of a sinner under the power of sin however he may boast of it as the fruit of a long and diligent search is but the longer shaddow of one who lives in a vicinity to the Sphere in which the Sun of righteousnesse shines gloriously and enlightens others whilest no more light shines on him then serves to cast the shaddow and this because his espoused sins keep him at a distance from the true light The farther we are from the Sun the greater shaddow we cast but the lesser we see so the more we are distant from God shining on us in the face of Christ The greater shaddow of knowledge we may seem to cast but really we see so much the lesse our knowledge is still but a shaddow darke and vaine onely fitted to seduce and make us lose our waies like a darke and misty day to a traveller onely fitted to encrease our sorrow and vexation like an empty cisterne to a thirsty traveller in a tedious drought and heat If you 'l be Scholars indeed and know much and if you 'l know with best knowledge too you must not be sinners i.e. not live to this sin If you 'l be thriving merchants in these intellectuall treasures you must take heed you 1. Craze not your vessell and make it unfit for so long a voyage as you are to make 2. Clogge it not and make it saile slow your greatest speed will be too little 3. Straighten it not and make it capable of holding little when you come to lade it so you must take heed of sin It crazeth and weakens it clogges and retards it straiteneth and contracts the understanding This dangerous malignity of sin should and I hope it will provoke you to abhorre it you shall see farthest in a cleare and faire day Let your daies be cleare from the black clouds of sin and you shall see what others cannot 2. Inform. The naturall man's inevitable ruine and misery because he caÌ„not know his danger and disease 2. If the best
to make himselfe holy in the esteeme and judgment of the heart-searching God when he hath done what he can and it may be done very much in our account yet still his worke is short of effecting any true reall holynesse sanctification and renovation of sinfull nature is the worke onely of one who is acquainted aright with his own heart which is to be cleansed and the word of God by which it is to be cleansed and it is his worke not originally and principally as an efficient first producing cause of it for this is the spirit of God powerfully changing the heart continually promoting carrying on the change to perfection yet it 's the work also of the quickned renewed soule which having received principles of life and a power to act spiritually doth co-worke with the spirit to the perfecting of that holinesse which is begun in the first mighty change of the heart God gives a power and actuates it to the finishing of this glorious worke Through grace we are what we are what we are of Saints all that beeing which we have as new creatures is the product of a cause infinitely greater then the highest and best improved nature Improved parts may indeed lop off some luxuriant boughes and cut off the outermost branches which would prove hurtfull to himselfe improved parts may bind up the more stragling branches that they should not impede and offend others and yet the tree will be still corrupt and bring forth no better fruit then what is the fruit of Sedome and clusters of Gomorrah it is not the neat triming of the thorne that will make it a figge-tree the root and stock must be changed or it abide the same and brings forth fruit like it selfe uselesse and corrupt vessels must have an other kind of cleansing then an outside washing or wipeing them If you did see a man painting a Sepulchre and so doing should tell you he hoped to make it cleane and fit for another tenant then rottennesse and dead mens bones would you not soone tell him that if he drew all the goodly colours that art could surnish him with yet he would never be able to do this since he either knowes not or else doth not consider that there is unseen rottennesse within which must he cast out He that knowes not how sinfull the frame of his heart is will not make it his businesse to purifie his heart And an unclean heart neveâ— yet was accounted by a righteous judge consistent with holinesse much lesse can it bâ— a principle of holinesse Now then so it is that after all the paines a naturall well improveâ— man hath taken in pursuance of his seeming holynesse there remaines in him an unclean heart which is the spring of all his actions and how can they be clean or holy then the method which Christ prescribes Mat. 11 33. is this to begin with that which is hiddeâ— from the naturall man to make a bad heaâ— good and then a bad life will be good Untill this be done there will be no true realâ— holynesse All the glorious appearances anâ— outsides without arenewed heart are in account of God nothing better then glittering sins so farre then as the naturall improved man iâ— from holynesse of heart so farre is he from truth of holinesse and so farre as he is from knowing his sinsull heart so farre is he from purifying it for cleansing of the heart is that work which requireth a knowing of the heart in order to the cleansing it There iâ— never more sanctity of heart then there is knowledg of the heart though there is many timeâ— more knowledg then there is sanctity Now iâ— it be as hath been proved a worke greater then a naturall improved man can do to know it is certainly a greater worke to purify the heart then his best parts can either beginor ever finish this wound must be throughly searched ere it will be soundly cured Naturall men do but skin it over when they have applyed all the healing playsters they can I beseech you Scholars you are most in danger to be deceived with this seeming holynesse consider this your ripe parts your advantages of learning and education are not of themselves sufficient to make you holy but they may be dangerously managed by a deceitfull heart and a malitious Devill to cheat you and make you rely on a broken â—reed which will assuredly pierce you through instead of supporting you I am perswaded friends who ever you are that either heare or read the proofe and confirmation of the Doctrine you believe it is a truth and I doubt not you do see how closely these two are knit together ignorance of our sinfullnesse and inabilitie to cleanse our selves as ignorance of the disease and inability to cure it I therefore desire you but to consider it with this seasonable admonition that if thou who viewest these lines art a man of parts and education by which a blamelesse morality hath been thy more constant course if thou are such a one consider thou art in very great danger of concluding this to be reall holynesse and sufficient to the end thou intendest and thy danger is the greater seeing thy parts and education make thy life come neerer and seeme liker to reall holynesse and it is hee cheates most unavordably who doth counterfeit most exactly the greater thy parts are the better thy education is if still thou remaine carnall the more artificially thou mayest play the hypocrite and the more certainly deceive thy selfe and assuredly thou dost so if thou wilt be thine own Physitian and heale a spirituall disease with a course of Physick so disproportioned to it this disease hath seised the heart it affecteth the most inward and vitall parts primarily and it doth thence affect the outward parts the tongue indeed is affected as appeares by the oaths curses railings of some by the lascivious wanton and unsavoury discourse of others the impertinent vaine and unprofitable words which we daily heare so are all mâ—bers of the body affected with this disease which the Apostle calls by the name of yeelding them weapons of unrighteousnesse and servants unto sin yet the roote and spring of it is in the most secret and inward of the man which must be cured or else we lose our labour as he certainly doth whose sicknesse is seated in the vitall and inward parts but he useth onely externall and outward application of medicines for his cure Use 2. For Caution A second use of the Doctrine of naturall men's ignorance of their sinfull nature and their utter inability of discovering it by the best improvement of parts without renew ing grace shall be a caution and warning to all but especially to Scholars that they takeheed 1. Caut. 1. Attempting to discover or concluding you havediscovered it by meere naturall light 1. Lest they attempt and set upon the discovery of this sin by meere Naturall improvements and lest they conclude they have
made a discovery of it by such beware of the attempt as you would beware of that which is certainly unfeiseable in the course that is taken as you would beware of venturing on an impossibility losse of labour which I foretell you will be the end of your attempt me thinks should warne you of this take heed of concluding you have discovered it as you would take heed of being mistaken in a matter of weight and moment If you rest upon it and determine that you have discovered this when indeed you have not what an errour will you runne your soules into How dangerously will you deceive your selves How inevitably do you undoe your selves If thou who readest thesâ— lines should'st as cleerely see it proved to thee that thou couldst not discover a false title from a true one as it hath been proveâ— thou can'st not discover a desperately deceitfull heart a very sinfull nature would'st thou venture on a great purchase and lay out all thy wealth on it and runne the hazard of being deceived would'st thou examine the title by no better helpes then thy owne naturall wit and sagacity would'st thou do so I know thou would'st not And yet wilt thou run this hazard and venture all the happynesse thou expectest and arâ— capable of thus dost thou dare to lay the stressâ— of thy eternall welfare on such a foundation aâ— is sure in nothing but to deceive thee Oâ— that all would and I beseech you Scholars whose parts I highly prize and value whose danger in this I partly know that you will consider a while Can you goe to Heaven with uncleane hearts with sinfull natures can any thing that is uncleane or that defileth enter there shall any who worketh iniquity dwell in the holy hill And how can such uncleane things as the naturall heart enter How shall that which defileth the whole life that Polluteth every action whose wâ—rke is nothing else but to increase abomination how shall this dwell in his presence who hateth sin with an infinite hatred who knowes and will judg in another kind of manner thâ—n now men judge themselves I confesse if God never would rip up the breasts of men if he would never anatomize them nor turne their inside outward if he would never search the heart and try the reines then might I have spared this Admonition for it were then no great matter whether men did enquire into themselves or upon enquiry whether they discovered any thing or not But since God hath purposed to try and discover the very secrets of the heart since his judgment will be according to truth be our judgment of our selves what it will it is of highest concernment to us that we proceed in judging our selves so neere as we can by the same rule and make the same discovery which God will make when he judgeth And this he never will or can do who makes no farther enquiry then his best improved parts can discover In a word thou who makest this enquiry and restest satisfyed in it wilt find thy selfe as farre mistaken as that malefactour who in the prison makes a sleight businesse of his selony and examines it with a voluntary hideing of that which his judge knowes and which is undoubtedly enough to hang him and upon this pronounceth himselfe guiltlesse Tremble at the thoughts of that soul's amazement which here deceives it selfe with such insufficient search which relyeth on this deceit and finds the greatnesse of it at last when God discovers it to him that he is not fit for an undefiled inheritance who hath so defiled a heart and uncleane nature be not deceived thou must be cleansed or eternally perish if thou wilt be cleansed thou must know thy uncleannesse and vilenesse in other manner then yet any naturall though improved man ever knew upon enquirie into it by his best naturall abilities and therefore as thou tenderest the issue of thy soule which will be of eternall and infinite moment to thee beware of this light which cannot discover beware of resting in this partiall and false knowledg which thou mayest possibly get by more refined naturals Take heed thy knowledg be no more then of the unreasonablenesse of thy sinfull frame and motions endeavour to get a knowledg of the spirituall wickednesse of them and of that contrariety that a naturall heart hath in it to a spirituall law Hell is full of the knowledg of sin's unreasonablenesse and the way to bell may be full of this knowledg too and I would not thou shouldst râ—st in that knowledge which is not the direct and certaine way to escape hell take heed of resting in that knowledg of this sin to which the improvement of naturall parts may carry thee in the generall whilest thou do'st not in particular see how it intermixeth with every duty so that thou needest grace to pardon and accept it and a mediatour to procure both it is a dangerous mistake which the naturall man runnes himselfe into when he seeth not the iniquity which is in his duties when he seeth not how sinfull he is in all his religious services it is a mistake that exposeth him to proud thoughts of himfelfe and of his duties that excites him to rest in himselfe that canseth him to keep at greater distance from Christ to undervalue pardoning mercy and free grace to increase his sins for resting on duty redound's much to the encrease of sin to render him hatefull in the account of God who is a professed enemy to every proud person Now such are the fruits of this knowledg we warne you of take heed of it 2. Caution Against relying on the opinion of men in their assertions contrary to the experience of Saint and witnesse of Scripture 2. TheÌ„ we have very good reason to beware how much we give to the judgment opinions of learned improved men in this point which never any of them whilst naturall couldfully discover and in which they have ever been prone to advance nature and debase grace in which they have generally set the crowne on Nature's head which they admired in the meane while robbing grace which they knew not Me thinks I need not say much to advise you in this would any of you rely much on the judgment of a boasting ignoramus when thou art sick thou advisest not with one that never did or ever will be able to find out that disease but with one who is known either to have already discovered it or that is known to have skill so as to do it if any can When thou travellest and needest a guide thou wilt not take him thou art sure will mislead thee but cannot direct thee it is no whit lesse folly to rest on the opinion of those learned men who speake of this without an experienced observation of this sin in their hearts it is of much moment in this point that we have somewhat of assurance that the man is a Saint and renewed in the Spirit of his
4. A Scholars knowledge is usually a more common and generall worke of the spirit of God in carrying him on in his ordinary and professed intendment of getting knowledge whereas in others there is more of the speciall worke of the spirit of God now it is more easie to mistake under a common then speciall work of the spirit of God 5. Farther yet scholars may more easily mistake in their Knowledge of this then other men in regard they apprehend many times more strength in the opposition men make to the truth then indeed there is and so do with lesse certainty and with more wavering hold this truth Let us then bring our knowledge to the tryall lest we certainly be deceived where we so easily may be deceived 2. Greater danger to themselves in mistakeing 2. Let us do it next the rather because if we be deceived in this it is of dangerous consequence to us and to our eternall concernment of much more dangerous consequence then unto others for it exposeth us scholars to a greater danger of continuing in a formall superficiall externall and insufficient course of obedience and seeming purity And who is engaged in this with any competent measure of knowledge to hide or defend or excuse himselfe is in one of the greatest dangers of undoing himselfe is armed most unhappily against convictions of the word and spirit of God and is like to stand out against all meanes of a reall heart spirituall and saving change and sanctification We may in all likelyhood sooner convince a prophane loose and wicked sinner that is as yet ignorant of his sinfulnesse by nature than we can a Morall temperate and sober scholar who knows much of this with a speculative knowledge and suppresseth much the working of this sin by his morall principles and advantages Scholars who are outwardly blamelesse but not inwardly sanctified and who have somewhat of the knowledge of this sin in their heads but nothing of the experienced heart knowledge of it in their soules are the men most in danger to live and dye in a formall seeming holinesse in an outside glorious shew with insides full of corruption and rottennesse they are most in danger to pasâ—e among men and with themselves for Saints while there is nothing at all of the saint in their heart nor any thing but the hypocrite and painted Sepulcher in their life Your danger is greater let your search be stricter then other men's 3. Greater endangering of others 3. Try your knowledge of this because it is a truth of Generall influence on the heart and life of men and either doth much promote their reall holynesse when it is rightly unfolded and set home upon them or else much impede retarde it when it is not rightly apprehended by us and unfolded to them A learned man erring in this endangers his hearers and though I intend not particularly to insist on these dangers yet this I say in the generall That the preacher who hath no other knowledge of this sin then the Pharisees had shall have no better disciples then they had If you would not then expose them to the dangerous mistakes of seeming holynesse of counterfeit regeneration c. look to it and see that your knowledge be right in this particular Consider the safety and welfare of pretious soules is concerned in this they may perish through a mistake of their naturall condition into which mistake yours may lead them and it is dreadfull to have blood of soules lying on your head Scholars seldome are single in their errors and the more eminent they are the more dangerously do they erre and I know not a point wherein there is much more danger attends our mistake then doth attend our errour in this and the doctrines depending on it What more dangerous and destructive then that errour which leads us from powerfull and irresistible Grace then that which hath direct tendency to undervalue Grace what more pernicious then that mistake which leaves a heart secretly corrupt and unholy and rends to the binding up the soule under this untill the heart-searching God discovers and judges it It is a soule-damning errour which doth ensnare the soule in a partiall outside and insufficient renovation Now of such tendency is this to our persons and of such sad consequence will it be to others who may possibly be hearers blind leaders of the blind untill both fall into the ditch will be the finall and last issue of us and our followers if we mistake such weighty necessary truths as these are 4. Expected eminence before others in holynesse 4. Consider next if you have not cause to enquire and examine your knowledge of this whether you had not need be more diligent by much then others on account of more eminent and exemplary holynesse expected from you Men do and reason good they should expect more perfect and exact holynesse from you then from others You know more of your master's will then they you know more of the excellency of holynesse you know more of the reward to holynesse you know more of the vilenesse of sin of the unsuitablenesse of sin to your admired and noble soule and reason c. on these and many other accounts it is expected that you should be more holy then others Now if you mistake in this doctrine which rightly understood hath notable influence on the soule in order to exemplary holynesse you will certainly fall farre short of your Duty and your friends expectation Now an ingenious spirit is very solicitous not to fall short of his friends rationall and just hopes I speak to many such now I hope and therefore I promise my selfe of you a serious tryall of this 5. Mistaken knowledge cannot lye still and do no harme it will mischiefe us by 5. Lastly that I may perswade you to try consider your knowledge mistaken through want of due tryall and examination will be an consider your knowledge mistaken through want of due tryall and examination will be an advantage which Satan and your own corrupt hearts will take and improve to further hardning you in sin and estranging you from conversion Mistaken knowledge will not remaine a thing of indifferent nature but it will eventually prove a great 1. Emboldning us to sin 1. Ewholdning you to cherish and foster those thoughts that frame of heart which should be mortified and subdued and the Divell will be ever animating you to venture so far as your doubts or mistaken knowledge can suggest you possibly may venture 2. Enabling us to colour over our fins and so improve this 2. Beside the Divell will improve your mistaken knowledge in this point to a craftinesse and subtlety of improving this sin under a staken knowledge in this point to a craftinesse and subtlety of improving this sin under a pretence and colour of innocency and sinlesse pleasing or humouring our naturall desires we must not neglect the search after one who lurkes in our family
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
degree of knowledg in men meerly carnall though of highest improved parts And here I might have advised them to give glory to free grace which hath revealed this unto them for flesh and blood could not and so have closed the Sermon but then I seare I should leave some unsatisfyed who would gladly get a right knowledg of this sinfull frame of their nature and would be willing to see more of it For their sakes I adde Use 4. A fourth Vse of Direction If thou wouldest get and keep up a more full and cleare knowledg of this sinfull frame of thy nature then let it be thy care Direction 1. Directi Study thoroughly and and affect thy heart with the nature and extent of Gods Law First To study well the nature of the Law of God endeavour to know much of this perfect Law and then thou wilt know much of thy imperfect heart Study throughly and determine clearely the maine Questions touching the obligatory power of the Law of God by which it bindeth the very mind and soule in its habituall disposition and first motions he that doth not stedfastly believe that the Law of God doth lay an engagement on the inward frame and bent of the heart will never stedfastly believe there is so much wickednesse in the frame of the mind as he seeth there is who hath well and clearely stated this point It is the Law by which we have the knowledg of sin Rom. 3.20 so the Apostle assures us when we know the just extent of the Law of God we do discover the extent of that Lust which is contrary to it and so when we see the Law extends to the frame of the heart and first motions we shall see what sinfulnesse there is in both When we know the holynesse of the Law of God we then shall discover the sinfulnesse and vilenesse of sin of this sin the known purity of God's Law will disclose the unknown impurity of sin and lust Study well the spirituall nature of all the commands of God when the soul seeth as Paul that the Law is spirituall it will also be able to see the spirituall wickednesse which is in lust that is contrary to it And remember in thy studying of these points that thou do not onely store thy head with demonstrative arguments that the Law is thus perfect in the extent and holynesse and spirituality of its precepts but with demonstrative arguments joyne also affecting motives that may worke on thy heart as well as informe thy head Want of these two I perswade my selfe are the great cause at least they are one great cause among others of the sad learned ignorance and mistake of great improved parts For whilest learned men mistake in the extent of the Law of God and determine that it bindeth no more then outward acts or perfected consented to and deliberate Motions and purposes of the mind it is impossible but that they should presently acquit both the frame and first motions of sinfull hearts and pronounce them under no law therefore contrary to none and therefore not sinfull This is the grand fundamentall errour on which the rest are built and which necessarily induceth us into many and great both Practicall and speculative errours This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the severall learned erring men and parties which I have reckoned up in the confirmation of the Doctrine if therefore thou wouldst avoid a dangerous errour and get a true right knowledg touching thy sinfull nature be diligent to understand the truth of the affirmative state of that Quaestion whether the inward habituall and secret frame of the heart and the first unformed indeliberate and unconsented motions be and ought to be under the Law of God to this adde the second part of this direction viz the affecting moving considerations that worke upon the heart the defect whereof hath been the cause of the uselesse and unprofitable knowledg of this Lust in those unregenerate learned men among us who have been sound in their opinions and determinations of this doctrine and who have mainteined in their disputes the contrariety of the Naturall heart and it 's first motions to the holy Law of God and consequently the great sinfullnesse of them so that they have been in part right in their knowledge Even so far as a speculative judgment was to act they have acted their parts aright but then they have failed in that other which is the practicall part of this knowledge which should worke upon the affections and heart and endline the heart to close with the Law of God in opposition to the stirrings and actings of this sin which should engage the heart to love the Law and to hate that sinfull frame those sinfull projects and tendencies which are contrary to the Law In a word then right knowledg of this sinfull nature consists in such a thorough full and adequate discovery of it and its workings together with a hearty affectionate and well grounded dislike of it and opposition to it the first part of it thou wilt attaine by a thorough studying of the speculative part of the question touching the Law of God its nature and extent The other part thou wilt get by engaging the affectionate part of the soule with those moving considerations which will perswade thee to close practically with the Law as understood in it's full extent 2. Be dilgent in comparing thy heart its frame and inclinations with the Law so known 2. If thou wouldest get and keep a right and due knowledge of the sinfulnesse of thy nature Then be often diligent and humble too in comparing thy heart and its tendencies with the Law of God Let not thy be onely taken up with the outward visible part of thy life she may appeare neat and cleanly abroad who may possible be found a very slut at home within doores follow thy selfe into thine heart and search well the secrets of thy soule neither be thou seldome in this worke doe it often for there is danger in little intermissions of our watch the waters which silently glide from this fountaine will rise to an undiscerned depth in a little time He that seldome searcheth hardly ever comes to a just discovery of his heart It is an often repeated search that is likelyest to discover a notorious cheate and when thou tryest be not negligent and carelesse in it do it diligently make it thy businesse and then thou wilt find what now lies hidden out of sight a dangerous Fistulating tumour must be searched with much diligence or the chirurgion will never know either it's depth or danger This spirituall corruption of our natures hath many and very deep pipes and all our skill is little enough to find out its secret conveyance and therefore in thy search be not slothfull and sleight And remember to take humility along with thee in the tryall for pride will never be content to let the heart appeare as it is a proud man is
never an upright judge of himselfe he ever accounteth himselfe better in the scales then he is whereas the humble man either judgeth exactly or wisely suspects himselfe to be defective and wanting of weight Whoso hath gotten such knowledg of the nature of God's Law and doth thus search may hope that he shall in due time discover this sinfulnesse which appeare's in it's fruits not all at once but some time more sometime lesse as provocations and opportunities set it on worke Now thy frequent search will discover it in this part of it The enemy that makes his excursions often must be as often observed watched and if thou would'st know him throughly thou must not sleep securely and let him make inroades upon thee at his pleasure This sinfulnesse is wise and politique it doth not allwaies appeare in the same garbe in the same method it varies it's manner of working and thou must enter the search after it with wifedome and diligence both or it will be too crafty and subtile for thee The more various it is the more diligent thou ought'st to be and deave with this as men doe with cunning cheaters that shift their lodgings change their habits alter their carriage and Proteus like appeare to you in a thousand shapes keep your eyes on them follow them to their very lodgings retiring roomes so do you keep your eye diligent in the watch of your sinfull nature that you may see it in it's retiring roome where it prepares to change it's shape Men that stand without see not what base fellow act 's the part of a King on the stage or how uncleane a villaine act's Joseph's part but he that goe's off ' the stage and see 's them behind the courtaine in their retiring place discover's all this so may we by a diligent observance of this 3. Direction Keep thy heart tender and easily affected with sin as it is contrary to God and his Law 3. Thirdly if thou would'st get and keep more cleare apprehensions and knowledg of the sinfulnesse of thy nature Then be carefull to get and keep a tender heart that soone feele's and is easily grieved for sinne as it beareth a contrariety to the Law of God and the holynesse of his nature what ever thou doest be sure to take heed thy heart doe not grow hard and insensible least it contract a brawny and callous hardnesse under sinne it must be a considerable cut that bring 's blood or paineth a man in that part of his body which is much hardned whereas the least scratch will draw blood and bring griefe with it to one who hath a tender cuticle A hardned heart will not be sensible of sin unlesse it be some great one which wound 's deep and then perhaps it may be somewhat sensible of it but yet not duely affected with it Naturallists tell us that those creatures which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not so perfect and acute in their sight they cannot see so well and clearely It is most undoubtedly true of the soule that soule which through sin hath it's eye either darkned or thus affected with dura lippitudine It 's disease marring the sight through a horny filme growing on the eye can never clearly and fully discover sin Looke abroad into the croud of men who call themselves Christians see how they differ in their account of sin proportionably to their different degrees of tendernesse of heart Reall Saints under a defect of this have and I wonder not at it fallen into a defect of judgment concerning the greatnesse of sin they have accounted that a little sin when their hearts have been somewhat hardned which in a tender frame of spirit they more rightly esteemed a great sinne And observe it as you have lost of your tendernesse so your sin hath lost of it's heinousnesse in your account recovered backsliders among Saints will beare me witnesse to this truth Tell me diddest thou rightly see the great sinfullnesse of an earthly mind of a formall and hypocriticall heart of a carelesse and loose heart of a vaine and foolishly wanton heart Diddest thou not think there was lesse evill in them when thy heart was somewhat hard and had lost of it's wonted tendernesse How hath thy boldnesse to sinne and thoughts that it was but a little sinne which thou art now about to commit gotten ground on thee upon such a decay time was when thou who art a tradesman sawest a great deale of sinne in a lie or equivocation to cheate in a little too much gaine Time was when thou who art a Scholar sawest a great deale of sinne in mispending a day or a few houres of thy time what is now the cause thou doest not so judg Is the sinne changed Or is the Law changed No but thou art changed thou wast then of a tender frame of spirit but now hast lost it and thence it is thou so misjudgest once thou couldest not step a step in those rough and thorny waies but thou did'st bleed and smart for it why doest thou without sense of smart now runne long in them is not this the cause thou hast hardened thy selfe in them and canst not see the evill of them In a word our sight and knowledg of the sinfulnesse of our nature is a knowledg of Spirituall sense and very much resemble's our knowledg which have by our bodily sense in this that due and just tendernesse is a very necessary and convenient disposition of the organ to discerne the object so let our spirituall senses be exercised in judging of sin with this convenient disposition in the faculty and wee shall certainly judge more rightly of it Direct 4. Oppose sin especially begin the oposition against first stirrings of it 4. In order to which farther take this as a fourth direction Give a vigorous opposition to sinne universally and begin your opposition at the very first spring and root of it let no sinne dwell peaceably in your sonles and let not any sin have a season to grow but cut it off ' so soone as it sprouts forth No man ever came to a right knowledg of sinne by indulging it for it still appeareth other then what it is to him who is unwilling to suppresse it As to the power and strength with which it worketh and as to the wisedome policy wherein it contrive's it's works it is more then evident that the best way to discover them is by opposeing our selves to them the encounter of an enemy is a meanes to draw forth his power and craft which had otherwise lay hidden And it will appeare also a very suitable and congruous way to discover both the sinfulnesse and the guilt the uncleanesse and the danger of sinne both in the branches and in the rootes of it by a timely and vigorous opposition of it For whilest we oppose it in the power of the spirit of God and by the word which is holy and directeth us in an opposition there is
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