The Inability of Natural Man to Attain Right Knowledge, Sermon 1

The Inability of Natural Man to Attain Right Knowledge · Sermon 1

p. 1SERMON I.

Rom. 7. v. 7. latter part.

For I had not knowne Luſt, except the Law had ſaid Thou ſhalt not Covet.

THe Great Doctrine of our Goſpell freedome from the Law (which the miſtaken Jew did dangerouſly ſtumble at) being laid downe by the apoſtle, in that apt ſimilitude of a woman freed from the Law of her husband, to which ſhe was obliged during his life, in the five firſt verſes of this Chapter… and being ſummarily concluded in that poſitive aſſertion of the Apoſtles, in the 6. verſe, former part of it, Now we are delivered from the Law: The Apoſtle might here have ended his Sermon, and the Chapter, but that it was neceſſary he ſhould vindicate this Doctrine p. 2of our freedome from the Law, from two great objections, which the Jew thought he might reaſonably, and which he did continually caſt in the Apoſtle's way againſt this Doctrine. The firſt of theſe objections, is intimated Proleptically, and anſwered ſolidly, in this 7. verſe of the Chapter: ſo that the Text read is the Jewes objection againſt the Apoſtle's doctrine, and the Apoſtle's ſolution of it; The Objection is thus propoſed, If we are (as you Paul averre) delivered from the Law, then the Law is evill; for deliverance is onelyonly from that which is evill, were we removed from a good, it would not be a deliverance, but a loſſe and dammage; if then the Law be evill, what evill is it? Is it ſinne? Here is the Objection, intimated in the former part of this 7. verſe. The Apoſtles anſwer is full of holy indignation at the impiety, and wickedneſſe of the Objection; God forbid; and full of clearneſſe and ſolidity againſt the ſeeming ſtrength of it, The Law cannot be ſin, and why.diſcovering the right uſe of this Law which cannot be ſin, though Sin tooke occaſion from the Law to be exceeding ſinfull. And this the Apoſtle confirmes, becauſe,

1. The Law diſcovers and manifeſts this p. 3worke of darkneſſe, I had not knowne ſinne, but by the Law, ſaith Paul.

2. The Law prohibits all ſinne, even Luſt it ſelfe, it ſaith, Th…u ſhalt not Covet:

In this latter part of the Apoſtle his anſwer, aſſigning the right, proper, & genuine uſe of the Law, lyeth my worke; and ere I can ſet to it, I muſt premiſe three or foure things by way of Explication, or at leaſt point them out, (for they are very obvious of themſelves.)

explication 1 Explic. 1. The Speaker Paul.1. Who ſpeaketh, I Paul, a man of ripe naturall parts, and of as well improved, acquired parts, as any, yet ſtill a Phariſee, and Zealous of the Law, according to their principles, and interpretation of the Law.

explication 2 2. How be expreſſeth himſelfe.2. How he expreſſeth himſelfe, I had not knowne; in a tenſe that look's ſomewhat more then to what is paſt, having an eye to the future, and what would have been; it carries in it

1. His Paſt ignorance, I did not then know.

2. His future ignorance, he ſhould not yet have knowne, if the Law, &c.

explication 3 3. The Spiritual ſenſe expreſt.3. Had not ſaid, i. e. if it had not at laſt, ſpoken in other language then the Scribes, and Phariſees made it ſpeake in, they made it ſpeake in the literall ſound; but now p. 2duplicate page p. 3duplicate page p. 4God hath made it ſpeake, and hath made Paul heare, in the Spirituall ſenſe and meaning of it; in that voice which God cauſeth a convinced, and converted ſoule to heare; in other kind of ſpeech then any of the Phariſees (who made void the Law) would heare, Paul had often (no doubt) read the Law, and this very prohibition too, yet now he underſtands what then he did not, that the Law ſaid,

explication 4 4. What it meant by the Low, ſaying, Thou ſhalt not Covet.Thou ſhalt not Covet: The Apoſtle uſeth firſt a word of more Generall ſignification, I had not knowne ſinne. and then Exegetically, and proleptically addeth, what might illuſtrate his meaning, and prevent an objection: for ſin is diſcoverable by the light of nature, that Starre light which they had who yet were darkneſſe.

question Q.How then is it appropriated to the Law?

answer 1 A. 1.1. Sin in the full extent, and compaſſe of it, as actuall, is onelyonly diſcovered by the Law; for many ſins they accounted vertues, and many they excuſed with harmleſſe indifferency, which yet the Law condemned.

answer 2 2.2. But indeed the Apoſtle principally intendeth the ſinning ſinne in firſt motions, and workings, and in it's indwelling: That corrupt principle of luſt, and ſin, which p. 5is rooted in the ſoule and work's in our life, and is ordinarily known by the name of Originall ſin, or corruption of nature, thus **foreign peccatum vocabit vitium originis peccatorum aliorum ſontem & mortis cauſam Pareus in Loc. Doctrine.Pareus on the place: this praemiſed I gather up the Doctrine from the words, That men of greateſt acuteneſſe, and ability for naturall parts, and of beſt improvement by education, cannot make a right, and full diſcovery of Originall ſin, of indwelling luſt, without the ſpirit of God revealing it by the law.

Luſt or ſinning ſin is a myſterie of iniquity, which the moſt peircing naturall eye, with beſt humane advantages never did, never could yet, or ever will be able to diſcover.

Concupiſ…ence is ſufficiently diſcoverable by no other eye, nor by other light then that the holy ſpirit of God giveth us to ſee with: The knowledge of ſinne as here Paul knew it, as a Regenerate ſoule doth know it, is not within the compaſſe of the higheſt improved naturall man; he cannot take the height, nor mete out the length, and breadth, nor fathome the depth of that corruption which is in our natures; he cannot tell how this old man was conceived formed and produced in us he cannot derive p. 6the Pedigree of this antient infamous houſe. It is onelyonly and peculiarly the worke of the ſpirit, and word of God to diſcover this to a man. Method of Proceeding.In handling this truth I will

method 1 1. Shew it to be the Doctrine of this text and of others in the Scripture.

method 2 2. Farther confirme it by the exemplary miſtakes of the ſeverall ſorts of men who have pretended (and might if any could pretend) moſt to all knowledge, and to this alſo

method 3 3. Enquire what particularly they never did, or could ever diſcover &c.

method 4 4. Rationally demonſtrate why they could not or ever will be able without the eſpeciall ſanctifying, and enlightning vertue of the ſpirit of God to diſcerne it.

method 5 5. Point out ſome conſiderable differences between the knowledge which a naturall improved man as Paul before converſion, and a regenerate ſanctifyed ſoule, as Paul after converſion, hath of this ſin. And then

method 6 6. Cloſe the whole matter in a practicall and uſefull application.

1. This is the Doctrine of the Text and other Scriptures.

1. I ſay then that this is the Doctrine of the text, That the beſt naturall parts, higheſt improved without the ſpirit of God enlightning him by the law cannot now, could p. 7not ever, nor ever will be able to diſcover the corruption of our natures. I muſt then evidence this whole matter from Paul's example, and cleare confeſſion, I ſaid

[The greateſt acuteneſſe, and ability of nature,] ſuch was Paul's naturall ability, he was a man of moſt pregnant, and ripe parts, for he aſſures us that he profited above many his equalls: Gal. 1.14.Gal 1:14his outſtripping them (if any doubt it) aſſureth us, he was befriended with a large portion of naturall abilities, he had not ſo outrun thoſe who ſtarted with him in the race; if a greater ſtrength and ſpeed had not fitted him for the race.

If I farther ſaid that ſuch parts [with beſt improvement,] I ſaid no more then I might well warrant from Pauls example, for he wanted not the advantage of education; he had a Maſter whoſe learning had ſet him high in the eſteeme of the people, Acts 5.34. and at his feet Paul was brought up, nor was he a dunce in this ſchoole, he made ſuch progreſſe that he was eminent for his learning, whence Feſtus charitably interprets the Apoſtle pleading his own cauſe, foreignand the truth (which Feſtus underſtood not) as the diſcourſe of one to be pittied for overſtudying himſelfe; and who had more learning p. 8then he could manage, Acts 26.24.

Did I ſay ſuch parts ſo improved [never did?] I ſay but what Paul ſaith of himſelfe, for time paſt he did not, if I adde [nor ever can] I ground it on the Apoſtle his expreſſion, which includes more then the paſt time, I had not known, and looke's to time to come for 'tis in the Pluſquam perfectum. If I adde [Without the ſpirit enlightning the ſoule] none I hope will doubt it: but if I ſay [without more then common illumination] I have proofe from Paul, who had no doubt the common illumination of the ſpirit while a Phariſee, yet, did not then underſtand, as now he doth, the corruption of nature: He did while unregenerate heare the law, but now regenerate he heare's the voice of the law, and ſpirit, jointly informing, and inſtructing him; & without this the beſt parts, with the beſt improvement, though both equall to Paul's will never fully diſcover ſinning ſin.

Doctrine proved from other Scriptures.Nor do we want other teſtimony from Scripture: The Law and Prophets beare witneſſe to this truth, view what was Ezekiel's meſſage and errand to the Jewes.

Ezek. 16.2,3,4. He muſt declare to them, that their Birth and Nativity was of the land p. 9of Canaan that their father was an Amorite and their mother an Hittite &c. In which allegorie, the ſinfullneſſe, & curſedneſſe of their naturall ſtate is ſet forth as is the opinion of Interpreters, and others: So Junius on the place on thoſe words thy navell was not cut, verſ. 4. Thou waſt by nature dead, defiled with the pollution of ſin, full of weakneſſe and vanity. A natura in morte, in Sordibus peccatorum, infitmitate & vanitate eras. Jun. in loc.And much to this purpoſe Peter Martyr in his common places: Never did man marry ſuch a wife, ſo much below, ſo much unworthy of him as did Chriſt when he marryed the Church: for her ſtate, and what ſhe was before ſhe came into Chriſt's hand, is deſcribed by Ezekiel in the 16. chap. 1]Nec ullus uxorem unquam ram diſparem, & ſuo conjugio indignamduxit ar que Chriſtus Eccleſian: cutuſmodi enim ea fuerit, antequam Chriſto in manum conveniret, ab Ezech. deſcribitur 16. cap. Pet. Martyr loc com. cl. 2. cap. 17. I adde to this Eſſenius contra Crellium de ſatisfact. l. 1. Sect. 2. cap. 3. Cauſa procatarctica una eſt miſeria noſtra quae Dei miſericor diam movit—Huc pertinet graphica illa deſcriptio Ezech. 16.3,6. Their ſinfull and wretched ſtate untill grace timely prevent, freely act, and powerfully change it, is that which is repreſented by this Allegoricall deſcription of a wretched, helpleſſe, infant borne in it's blood, and caſt 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 p. 10the Lord ſends him with this command make them know (foreign) 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 (foreign) foreign 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 p. 11challengeth 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 p. 12had 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.John 16:8eſpecially 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 underground 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 p. 13that 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 p. 14earneſtneſſe, 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 p. 15confirmation 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 came to the diſcovery of this ſinne; Indeed they did diſcerne a very great Ataxie, and diſorder; they knew there was much a miſſe in their life, and that this alſo had infected the mind, and ſoule; but that deepe ſilence which every where may be obſerved among the croud of their morall Writers, who ſpeake very little of the ſpring and fountaine of vice, when they have ſpent many ſheets on the ſtreames and branches of it, is an undoubted witneſſe of their ignorance, and if it were not a worke too great to be diſpatched within the compaſſe of a Sermon, I might beſtow ſome more labour, then now I will, to evince this by undeniable inſtances, yet take one or two. How little doth Homer ſpeake? or is he not wholly ſilent in this? and yet he is preferred to ſome of the beſt morall Philoſophers, Stoicks, or Academicks, for in Horace's judgement he better tels us

p. 16Quid ſit Pulchrum, quid Turpe, quid Ʋtile, Quid non,

Plenius & melius Chryſippo aut Crantore dicit.

He that ſhould read Homer, and hope to find any fatisfactory account of this, will ſurely caſt him off at laſt; & ſay, he hath loſt his labour, and knowes now as little as Horace himſelfe did of this by his reading, and revolving Trojani Belli Scriptorem. Well Chryſippus the ſecond Stoick Philoſopher for eminency, Qui fulcire putatur Porticum (as Cicer. Acad. l. 4. quoted by M^r Gataker in Praelog. ad Annot. in M. Antonin.) and of whom Laërtius ſay's foreign.Laert. l. 7. He hath falne ſhort of Homer in the Diſcovery, Quid Pulchrum, Quid Turpe &c. Crantor alſo, who was no ſmall babe in morality, if either our Poët may be judge, who citeth him as one very eminently before others in his diſcouſe of vertue and vice, or if Cicero and Panaetius (Maſter or friend to Tubero) may be judge, who tell us of a booke of this Crantor, which was, Non magnus at Aureolus—& qui ad verbum eſt ediſcendus, and yet Homer ſpeakes, Plenius & melius, Quid Pulchrum, Quid Turpe, &c. So that now we may hope either Homer, p. 17or Horace from Homer is able to give us the beſt account of this matter: either of which I aſſure you, are farre from a competent meaſure of knowledge, and from any conſiderable progreſſe in the enquiry and diſcourſe of this matter.**What theſe menk…ew is breifely mentioned by Mr Auth: Burgeſſe of Origin: Sin. part. 2. cha. 20. which I met with ſince this was finiſhed. And where theſe, or ſuch as theſe do ſpeake of this (beſides that it is little) they do generally reſolve it into a proneſſe ſpringing from worſer conſtitution of that matter, of which we are formed, or a proneſſe ſooneſt to imitate what is worſt: A Doctrine which may paſſe with the favourable name of an excuſable errour in theſe men, (who were without the Law,) but is no leſſe then Abominable hereſie in Pelagians, who (as right ſonnes of erring Fathers) have walked in the ſame way of folly, and approved theſe men's ſayings.

From this firſt ſort of well improved men, let us next conſider.

2 Pelagians miſtake this knowledge.

2. The well improved naturall man in a Pelagian dreſſe, and on Pelagian principles, proceeding in the enquiry, and pretending to have made the diſcovery of this indwelling concupiſcence, and boaſting themſelves as who rightly know it; But how much p. 18they were miſtaken, a very briefe recounting of the opinions, and Poſitions concering this matter will evince. Chemnitius (then whom ſcarce a more learned divine can be found among the Lutherans) tell's us that the Pelagians deny the whole doctrine touching Originall ſin, and blot out the very name of it alſo: Nor is he ſingle in this report of them. Pet: Martyr tel's us as much:Pelagiani univerſam doctrinam de Peccato originali negant, ncmincetiam ſublato. loc. com. de Peccat. orig. Pet. Martyr loc. com. cl. 2 nay who is there that ſend's us intelligence from the Armies of the living God, that doth not aſſure us, that this is one, a principall ſtrong hold, which theſe men have fortified againſt Grace, and the truth of Chriſt; but let us give you a tranſient view of what they teach their diſciples, and would obtrude on us.

Pelagius at Rome (whither he came, after he was diſcovered in the Eaſt) began to maintaine the opinion of Sinleſſe perfection,Hiſtor. Pelagian. l. 1. c. 3. Defendere Coepit foreign, ſaith Veſſius: A Doctrine which floweth from a proud heart, which know…s not its own ſinfulneſſe, a corrupt ſtream which ran through the ſtoicke Philoſophers, tainred Origen, and overflowed Pelagius and his followers, as Hiereme hath obſerved (as he is cited by Joh:Ger:Voſſius) and the evident p. 19connexion of the concluſions to the principles of thoſe men, and the undeniable conformity of their dictates, which any one may ſee, who will be at the paines to compare them, in their Paradoxes gathered together by Juſtus Lipſius, Juſt. Lipſius in ſuâ man…duct. ad ſtoicam Philoſopham.with the Doctrine of the Pilagians, mentioned and refuted by St Auguſtine, collected into one by the learned paines, both of Voſſius and Cornel: Janſenius in his large and learned Book called Auguſtinus, ſeu Doctrina St Auguſtini &c. In a word it is well known how highly theſe men advanced nature, cryed up the ſufficiency and power of it which cannot be but where firſt there is a great degree of ignorance or errour and miſtakes in the doctrine of Originall ſin:and what theſe miſtakes (if hereſy may be ſo called) were, beſide, the Authors mentioned. Dr Featly will give us an account in his Pelagius Redivivus &c. to which Authors I referre Scholars who can examine and compare theſe together, and hope others will take it on the word of one, who is willing to be tryed by ſuch as are able to judge in this cauſe, and therefore cannot be ſuſpected of a purpoſe to impoſe upon them, briefely when we read that theſe men taught their Diſciples.

p. 20Pelagian Haereſies.heresy 1 1. That there was no Originall ſin or corruption of humane nature.

heresy 2 2. That Adam's ſin endammaged himſelfe onelyonly properly; us onelyonly if we imitate him.

heresy 3 3. That we are borne as perfect (age onelyonly excepted) as Adam was created, &c.

When we read theſe, and ſuch like Doctrines, we evidently ſee and need no farther proofe to demonſtrate, that theſe men have not diſcovered this ſinning ſinne, and yet they were men of naturall, and improved parts: ſo was Pelagius, a man excellent for learning, as Auguſt: cited by Voſſius. Auguſtin-Epiſt. ad Paulinum ſubinitio.So was Caeleſtius a man of acute Judgment and well improved; for he wrote whileſt young, three Epiſtles, of which Gennadius affirmeth they were omni Deum deſideranti neceſſariae ſo was Julian Ingenii, doctrinae, facundiae praecellentis, ſaith Voſſius, a man acer ingenio ſaith Gennadius, yet how brutiſh were theſe Paſtours in their underſtanding of this point!

3 Semi-Pelagians miſtake in this knowledg.

3. Neither are they more happy in their diſcovery, who in ſucceeding ages were ſomewhat more refined in their hereſy, ſuch as the elder and later Semipelagians, whoſe ignorance of this enough appeare's in that which they oppoſe againſt efficacious Grace, p. 21for an account of which I referre you to Cornelius Janſenius his Parallel of the errors of the Maſſi…ians and ſome late teachers, in the ſecond chapter of that Parallel, and the third chapter which is annexed to his Auguſtinus, &c.

With theſe are to be ranked Arminians, who conſent with theſe erring Doctors, Socinians, and ſome of our Anabaptiſts too, as is evident from that which Mr Stephens cite's as one of the Doctrines owned by the 30 ſeperate Congregations in their confeſſion (theſe I adde not for their eminency in parts, or learning, few of them that I have met with being ſuch, but as witneſſe of the univerſall miſtake and error into which the naturall man with his higheſt pretences doth inevitably runne) nor is Pigghius better acquainted with this doctrine, as is evident from his Controv. de Peccat. originali; And our Engliſh confident Dr Taylor, both in his unum neceſſarium, and in his Anſwer to the Reverend Biſhop of Rocheſter's letter, with the whole heard of Jeſuites that follow Lewis Molina in his oppoſition to the Dominicans, and whoſo will conſider what is taught by theſe men will ſee how little they are acquainted with the true nature of this p. 22inhering concupiſcence, and whoſo will conſider who they are, what kind of Perſons, will ſee they are men of notable naturall, and improved parts and ſo ſee notable evidence to this truth, ignornace in the Doctrine of Originall ſin, or indwelling luſt, like a thick cloud lying on the minds of men of ſuch naturall and improved abilities, that vve may rationally ſuppoſe, if any could, theſe had been the men vvho vvould have diſcovered it: and ſeeing they have not, vve may by a warrant from a logicall argumentation conclude à f…rtiori others cannot, nor will ever be able; for ſome of theſe have been men (I will not ſay) of the higheſt naturall and improved parts poſſible; but I may, and will ſay of the higheſt probable; and yet they have not attained a right diſcovery of this Sin, of this myſtery of iniquity: Theſe men ſpeak of it in ſuch a manner as evidenceth they never, either

11. Felt the ſtrength and power of Sin as a King reigning in their mortall bodies, Rom. 6. Nor

22. Had obſerved the wiſedome and Policy of this old man, which muſt be crucif…ed, Nor

p. 2333. Had known the obligatory vertue of this Law of our members, Nor

44. Had ſeen the forge, where the evill, and ſinfull imaginations of thoughts were framed and wrought of.

Now if there be after ſo long tampering with it, ſo little harmony and concent in the Doctrine of theſe men with the Doctrine of the Scriptures, and the experience of regenerate ſanctified ſoules concerning this ſin: we may very juſtly conclude they know not withall their skill to ſet their doctrines in tune with the Scriptures, nor make a ſpirituall, Scripturall diſcovery of this ſinne: but paſſe we on to another ſort of naturall improved men, who if reaſon could have reached this, would have bidden faire for it, Theſe are

4. Schoolmen miſtake in this knowledg.

4. The Schoole-men whoſe notions, though ſometime very ſublime, and daring, as if they would preſently diſcover the very height of all that is knowable, yet in this very point, as in many others, are very jejune, and empty; very uncertaine, and in many things unſound, eſpecially thoſe among them who have proceeded upon that unſound foundation of pure naturalls, and thence ſtated our fall and ſinfull ſtate to be the p. 24reduction of us to our pure naturals, the letting looſe of the reines to a high me… led courſer, which was before curbed and not the laming, and ſpoiling of a ſound one, or as the ſtripping off a man's clothes, leaving him naked who before was cloathed. This way Bellarmine, and the Papiſts (who have gone a ſtep farther then the bounds preſcribed by the Councill of Trent) have generally gone. Chemn. loc.com. de Peccat. Orig. p. 202. b. edit Francof. 1653.And ſure on this it was that Recentes, ut Occam, & multi alii nomen retinent Peccati Originalis, rem extenuant: This extenuating of this ſin, was in that they denyed it to be an evill repugnant to the Law of God, Nec culpam eſſe, nec poenam as Lombard 2. diſt. 30. c. 5. Scotus in 4. diſt. 14. q. 1. art. 1, boldly averre's that which will inferre neceſſarily (if what he affirmes were a truth) that this originall ſinne is but the guilt of Adams firſt tranſgreſſion; ſo Biel, Durandus, and others; farther when you ſhall find many of them as Hugo Victorinus, Thomas 2.4. diſt. 28. art. 4. Biel. 2. diſt. 28. and Bonaventure 2. diſt. 28. &c. Aſſert nature preparing it ſ…fe for grace and profeſſedly teaching that a man may ex naturae viribus love God above all, and do his commandments, Quoad ſubſtantiam actûs: is not this an evidence p. 25that they did not underſtand how corrupt our natures were? How weake and unable to Good? How full of enmity to God? I feare not to averre it, That man knoweth not the ſinfulneſſe of his nature, that dares ſay a man may by the ſtrength of nature love, quoad ſubſtantiam actus, God above all; He underſtand's not that his naturall mind is enmity to the law of God, who ſayeth he can love God above all by the power of nature, nor knoweth he that his carnall mind is not ſubject to the law of God, who dares ſay he can viribus naturae obey the Law of God. He hath not a right knowledg of Originall ſin, who dares affirme either of theſe: And Dr Whitaker in that peice de Peccato origin. l. 2. c. 4.Cajetan, Scotus, Richard Durandus Bellarmine cited by Dr Whitaker in that l. 2. c. 4. againſt Thom. Stapleton who affirmes Scholaſticos tribuere humanae naturae vires integras ad diligendum deum ſuper omnia & ad facienda praecepta Dei ſecundum ſubſtantiam actuum. And adding farther that ſome other of the Schoolmen taught praeparationem eſſe in homine ante gratiam, & homini facienti quod in ſe eſt non deeſſe Gratiam paſſeth this cenſure on both jointly Quod nunquam dicerent, ſi originalem naturae depravavationem intelligerent. But I leave theſe p. 26men and next come to an other ſort of men, who though greatly improved, yet have not rightly underſtood this ſin: They are ſuch, Who

5. Some plead an exemption of the Virgin Mary from Originall Sin.

5. Have pleaded an exemption for ſome from the common calamity of mankind to be borne into the world full of ſin, and ſtained with Originall corruption; though the greateſt part by farre, nay though all except one be tainted with this ſin, Bellarm. de amiſſ. 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; Ch…ier loc. com. de Vivgi… 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 p. 27elſe 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 p. 28did 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? p. 29you 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 hea…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 p. 30of 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 p. 31and 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 p. 32better 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 p. 33how 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 p. 34of 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 5th. 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 p. 35with 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 onelyonly, 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 p. 36were 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, p. 37by 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 quàm probus eſſe poſſit. Cum poſſēt 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, Peccatū originis nullū pror. ſus eſt. reſp. ad 2 Quaeſt.there is not any ſuch thing as Originall ſin, and that this hath p. 38not 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 p. 39do 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 ē 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 …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 p. 40with 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 p. 41cleanſing 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 onelyonly 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.

p. 42None 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 onelyonly 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 p. 43there 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 p. 44them) 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 its 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 p. 45to be innocent? and who are they? what kind of men? I miſtake much, if they …re not uſually, the men of great parts, and of conſiderable improvement by learning …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.

p. 463 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.

p. 47This 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: foreign from foreign cogitavit machinatus eſt whence foreign 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 foreign. It is a plotting evill as foreign is rendred in Pſal. 37.12, It is wiſe, as one who undermines, and circumvents by fraudulent waies, (it is foreign Pſ. 10.7.) as under p. 48pretence 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 foreign Rom. 8.7. there are foreign 2 Cor. 10.4. Mark 7.21.

It deceiveth, with baits there is foreign James 1.14. and there are foreign, Eph. 4.22. which I doubt not is an Hebraiſme much the ſame with that of Jer. 7.9. ſetting forth the ſuperlative fraud of this ſin, by reaſon of which the heart is unſearchable to any but the Lord: briefely whileſt that little good which ſurvives our fall is as a negligent, remiſſe, and careleſſe, raw ſouldier, this indwelling luſt is as an old experienced commander, reſolute, and vigilant alſo in carrying on what he hath politiquely contrived. Now look over p. 49the life of a man wiſe in his generation, & conſider what he thinks of that the Apoſtle calls wiſdome of the fleſh, & whether he apprehends there can be any great ſinfulneſs in it, whileſt he judgeth it a deſirable & high part of perfection; ſo that part of this wiſdome of the fleſh, which is ſubſerviēt to his covetouſneſſe, and provides ſatisfaction for that luſt, is accounted by him a very good qualification, an excellent ability to improve his eſtate: though Ephraim be a merchant, in whoſe hands are the ballances of deceit, yet he ſees no iniquity in it, nor will he believe it is any.Hoſ. 12.7.Hos 12:7 That fleſhly wiſedome which is ſubſervient to Revenge, and ſinfull, returning evill for evill, and doing this ſecundum artem too, may not (with the naturall man's good leave) be judged by us, and he will never judge it, a ſin, and culpable; but it, muſt be accounted, and called a good, and excellent fitneſſe to live in an injurious world, a neceſſary requiſite to ſecure, and protect our ſelves: that devilliſh wiſedome which ſubſerveth to Ambition, (proud in it's aimes, and inſatiable in it's acquiſitions,) is reckoned by ſuch men an excellency, fitting them for noble employments, to mannage the affaires of great States, and to raiſe their families: but it never was truly ſtated by any p. 50other then the holy Law of God, and a renewed heart: None other but ſuch a rule, and ſuch a hand applying it, ever diſcovered the ſinfull crookedneſſe, and perverſneſſe of this wiſedome. Other inſtances I forbeare, ſince you may make a judgement of the reſt by theſe, and I will not inſiſt on the particulars in which much of this wiſdome is ſeen to a ſpirituall eye; as it is crafty

11. To put falfe Gloſſes on that Good which it oppoſeth, to hinder it leſt it ſhould be done; and on evill, to promote, and facilitate it, that it may be done, though the Law forbid it.

22. If it cannot quite hinder, then it will oppoſe one good with another, to the overturning and marring of both: it will juſtle out one duty with another: or,

33. Vigorouſly carry on the deſigne of one luſt by a ſaint offer to reſiſt, and prevent it by a contrary: enraging luſt by ſeeming to intend the chaining of it up, and cunningly awakening it's ſtrength, by an attempt to curbe it: or.

44. Improving luſts intereſſe by a crafty receding at one time, or in one caſe, that it may with more certainty, & vigour obtain at another time, or in other caſes: yeelding to p. 51the loſſe of a penny, that it may get advantage of gaining a pound, Or

55. Enlarging its kingdome over men by a ſeeming rationall uniformity, and evenneſſe in all it's deſignes, and actings; thereby obteining a more uncontrolled authority over them, and fortifying this againſt what attempts may be made to ſhake its government.

Theſe are the methods (though but few of thoſe many) which continue, and improve the kingdome of ſin but are not diſcerned, nor can be diſcerned, by the ſinner how well ſoever improved in his naturall parts; Again fourthly

4. Naturall parts can never diſcover the ſtrength and power of this ſin.

Beſt naturall improved parts never did or can diſcover the ſtrength, and power, of this ſinne the unregenerate, (though as excellent for naturals as Paul was, & as well improved as he, yet) cannot make a diſcovery of the ſtrength of this body of ſin, of the power of it, ſwaying to ſin, and carrying him captive, and deteining him captive to his ſinfull paſſions, and luſts. It muſt be granted indeed, that ſuch a one may find out, and eaſily demonſtrate a very high degree of ſtrength; and power in all naturall inclinations: So great a ſtrength, that none can conquer, or p. 52change it but by deſtroying the ſubject of it, or changeing it in it's being. You may moulder a clod to duſt, or grind a ſtone to ſmalleſt ſands, you may ſcatter it into the ayre, and force it upward, but in the mean time you have not, nor can you turne the ſtreame of its affection, nor alter the naturall inclination, of the leaſt of thoſe ſands, or duſts that they ſhoud not propend, & haſten to their reſt, you may deſtroy the greateſt quantity of fire you ever ſaw but you cannot alter the leaſt ſparke of it, that it ſhould not fly upward.

So invincibly ſtrong are naturall affections; and ſuch like ſtrength naturall light may now (for it formerly hath) diſcover, in the paſſions of men, in whom they are ſo ſtrong that they cannot be diſpoſſeſſed of their hold, though they may be reduced to ſome moderate exerciſe of their power: upon which diſcovery many very excellent diſcourſes have been raiſed by ſome of theſe men, many Morall Treatiſes of the Riſe, Nature, Manner of working, ſtrength, &c. which are, in the various paſſions, of men, yet all theſe are farre ſhort of a full enarration of the ſinfull ſtrength which is in theſe Paſſions (to uſe their common language) in p. 53theſe luſts to uſe the Scripture words, nor is this ſpoken without book: for this is evident from

11. Their Boaſts of a conqueſt, and Victory over their luſts while they are ſervants to moſt, or all of them, the beſt of our Morall Philoſophers being ſuch who lived in a ſervitude to thoſe Paſſions, which, they boaſted were ſubjugated to their Reaſon; this is the caſe of our carnall profeſſours, generally they boaſt of a conqueſt over thoſe ſinnes, which are not yet broken in their ſtrength, but onelyonly abated a little in their violence; as in all our looſe, and prophane livers upon their civillizing, and growing leſſe notorious in ſinne. But that man hath not knowledge of his enemies power that triumphs upon repelling ſome few of his ſtragling, extravagant parties: Thy luſt it may be broke out, and diſturbed the more ſober Morall part of the neighbourhood, and now thou haſt repelled them, and taught them to keep cloſer in, but yet their ſtrength remaines intire: And canſt thou upon this reaſonably ſuppoſe thou haſt tryed the utmoſt power of them?

22. It is evident our carnall improved men have not full, and ſufficient knowledge of p. 54this mighty power of indwelling luſt, from thoſe ſleight, contemptuous thoughts they have of the ſtrength of this ſin; they are bold, and confident that they can ſoone ſubdue it, that they may be in this expedition a Caeſar and at once, view and conquer them; Did 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

33. 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.

p. 55Can 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.

44. 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 onelyonly) 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

55. 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 p. 56might 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

p. 57Caſting 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 onelyonly 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 p. 58never 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 p. 59broken 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 foreign, 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 onelyonly 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, foreign; which he principally ſtates (as appeares by what he there ſaith) in reference to the evills we ſuffer, which he calls foreign. In diſcourſing of which he much miſtaketh, though of an eaſier diſcovery then the originall of morall evill. Affectus (and you muſt note theſe p. 60ſpeake 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 onelyonly 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 confuſed, and generall notion they had, that it was from man himſelfe. How little did the Manichees underſtand of this? whoſe irrationall abſurd conceptions of this tell us they infinitely miſtook the truth. It was a foule miſtake of the Pelagians too, which they formerly, and others of late have fancied touching the irruption of ſin into the world. That which cruciated Auguſtin: ſo much Quoniam Deus fecit omnia haec, bonus bona, majus quidem, & ſummum bonum minora fecit bona; ſed tamen & creans, & creata bona ſunt omnia: unde malum? confeſſ. l. 7. p. 61c. 5. § 2. which place he beſtowes on the diſputes, which were ordinary in this matter, concluding nothing there; but elſe where he concludes, Non erat exitus, quaerebam aeſtuans, unde malum? quae illa tormenta parturientis cerdis mei? qui gemitus? Deus meus! l. 7. conf. c. 7. §. 1. This I ſay which ſo troubled him, was undiſcovered to them without the Church, they could not, and it is much undiſcerned by naturall men within the Church, becauſe they will not ſee the truth: ſo when Pelagians might have known the originall of ſin from Rom. 5.12. they choſe rather to corrupt the text (as Chemnit. obſervesChemnitius Loc. de peccat, orig: p. 213. b. et p. 214 a fol. edit. 1653.) and ſo hath Pighius declined from the truth in this point, as who will may obſerve in his controverſy de Peccat: origin: paſſim.

And the Papiſts know not, or elſe they would profeſſe it, ſure: (for right knowledge of ſuch a truth, in a councell, and gathered for ſuch an end as a councell ſhould be, would have engaged them to own the truth, and openly declare it.

What ever they think of it, I know that God, and our Lord Jeſus, (who will be ours, and their Judge) will account ſuch knowledge to be no knowledge. In a word, the p. 62Endleſſe diſputes of men who enquire into this beyond what is neceſſary, and in the enquiry loſe what knowledge they ſeemed to have had, and grow either ſceptickes, or hereticks, are ſull proofe that they cannot with beſt improved naturall parts diſcover the ſpring and fountaine of that ſinfulneſſe which is in our nature. But

6. The beſt improved naturall men could never diſcover the finfull frame of beart in its deſerts.

6. Laſtly (though I might adde more) the beſt improved naturall man never did, or ever could he diſcover the deſert, of this ſinfull frame of his heart; it was a thing they never could perſwade themſelves to believe that ſuch a puniſhment might be juſtly inflicted on them ſo ſoone as ever they were borne into the world: Indeed on their principles it was impoſſible they ſhould diſcover this for they acknowledged not the ſinfulneſſe of nature, or elſe that this was not great, and therefore no obligation to puniſhment, or but to a ſmall puniſhment. It is an unquaeſtioned part of Juſtice to proportion the penalty to the crime, and true ſtate of it, ut in parvis leviora in magnis graviora ſupplicia irrogentur: Juſtitiae diſtributivae eſt ſuū cuique tribuere.So that they who accounted this a ſmall fault could not think it worthy of ſo ſore a puniſhment as we know it deſerveth: if you ſhould hear a Philoſopher p. 63reading a lecture of the innocency of man, of the blameleſſe, (though weake) ſtate of an infant, and it ſhould be told him, that yet, there were who held this opinion that ſuch might be juſtly condemned for ever, and caſt into that place of miſery where offenders ſuffer for their offences, he would diſpute the caſe and denie the juſtice of the proceedings. Thus doe very many within the Church, view the Schoolmens determination, that infants ſhut out of Heaven lie under the Puniſhment of loſſe, not ſenſe, that they onelyonly miſſe of the enjoyment of God, but fall not under a puniſhment of Paine, and Griefe, a determination which ſavours much of a neſcience and ignorance of the deſert of indwelling luſt: on the ſame generall miſtake doe

Both Socinians, Remonſtrants, and Anabaptiſts deny that any are, or juſtly may be puniſhed for that ſin we call originall ſin, or ingenite luſt which dwell's in us: hence they load the orthodoxe with many reproachfull exclamations of curelty, and injuſtice, and brand the truth with unheard of harſhneſſe, with incredible ſeverity and Adamantine mercileſneſſe againſt poore innocents, ſuch like charges we know are laid upon the teachers of the Doctrine, touching the demerit of our ſinſull nature: p. 64& it is no wonder for they judge by the miſtaken nature of the cauſe, and erring in their apprehenſions of the merit of the cauſe, do as widely erre in their aſſigning the puniſhment due to it. But we who are taught by the Law, and enlightned by the ſpirit of God, ſo that we can ſee, and do know that we are all tranſgreſſors of that Covenant, which promiſed life to perfect obedience, threatned death to the firſt ſin (which is ours, and brought death into the world) that we are children of wrath, Eph. 2.3. Under the curſe having not continued in all things written in the Law to doe them, Gal. 3.10. that in Adam we all died, 1 Cor. 15.22. that we are borne ſo, that **Joh. 3.3.John 3:3unleſſe we be new born we cannot enter into the kingdome of Heaven; we who are inſtructed by the ſpirit in ſuch truths, as theſe which are confeſſedly above the reach of the beſt naturall eye, do ſee that deſert of hell, and eternall ſeparation from the preſence of God, which is due to this ſinfull nature of ours: though others do not diſcover it nor will believe it: we ſee that by reaſon of this Luſt our life is ſull of ſin and our perſons (from the wombe) obnoxious to the wrath of God.