The Inability of Natural Man to Attain Right Knowledge, Sermon 2

The Inability of Natural Man to Attain Right Knowledge · Sermon 2

p. 65SERMON II.

Rom. 7. v. 7. latter part.

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

4 Generalls propounded, viz. a Rational account of this truth.

I Now come to the Fourth Generall propoſed, viz: a rationall account of this truth; However proud ſelfe-admiring men do thinke that Wiſedome is with them; And ſuch perfect wiſdome too, that a matter of ſuch import and weight, as this, cannot be hid from them; yet certainly if they will conſider, and duely weigh, what reaſon ſuggeſteth, in ſuch like caſes,) they will ſee, that as truth affirmes they cannot, ſo reaſon ſhews us why they cannot diſcover this Sin. For,

Looke what reaſon ſuggeſteth, a cauſe of difficulty, or impoſſibility hindering us in the enquiry, and fearch, after the full diſcovery p. 66very of what we do but imperfectly, and obſcurely know in things of another nature: The ſame, (proportionably applyed to this buſineſſe in hand,) will evidently manifeſt the Difficulty of Getting any conſiderable meaſure, and the impoſſibility of attaining any full, and perfect knowledge of this ſinne, by the beſt improved Naturall man in the world: And this I hope to make Good to you:

Reaſ. 1. Becauſe a Naturall man makes uſe of a crooked Rule.

1. Becauſe in that enquiry which the naturall man maketh into ſin in the Generall, and in that enquiry he maketh into this in particular, he proceedeth to make the diſcovery by a Diſtorted, and Crooked Index, or Rule, indeed there is both a diſtorted and crooked faculty which judgeth, and a crooked rule by which it judgeth: The Reaſon or judgement of a naturall man is perverted by ſinne; So the Scripture which is the truth of God, and ſpeaketh ouely truth, aſſures us one while that naturall men are a crooked and perverſe generation, Phil. 3.15. of reprobate mind, Rom. 2.28. And froward in their paths, Prev. 2.15. that They have no underſtanding, Pſal. 14.2. no rectified underſtanding to ſeeke, apprehend and judge of the things of God, and to walke with him: but a perverted underſtanding (which turneth them p. 67aſide) they all have as is intimated in the third verſe.

Otherwhile the Scripture ſaith they are of a froward heart, Prov. 11. v. 20. wiſe and crafty in their Councels, foreignbut yet theſe Councels are ſtill froward, Job 5. v. 13. and they are (to a man) of a perverſe heart, Prov. 12.8. foreignwhoſe conceptions and diſputes are perverſe alſo, they are foreign 1 Tim. 6.5. There is a crookedneſſe and obliquity in the underſtanding of this naturall man, which (not the Scriptures onelyonly, but) reaſon it ſelfe alſo confirmeth to us, and complaineth of; both which are with admirable, yet Aenigmaticall ingenuity expreſſed **Tabula Cebetis.by a beautifull woman, ſitting within, or by the Gate, at which we enter into this life, who deceiveth with a faire ſhew, and her name is foreign.

foreign, in her hand a Cup, in which the drinke, foreign (as my Author recites it) and of this foreign, whence it is (ſaith the Author) that they foreign. But why do I put you to the trouble of gheſſing at the truth p. 68from Riddles, when **Max. Tyrius Serm. 34.others ſpeake plaine, foreign. It is no eaſie thing to find out truth, the ſoule of man is in danger to miſſe it by it's over readineſſe to judge or doubt of that it apprehends; like a warpt or ſhaken beame in a ballance, never gives an exact difference of weights, ſo reaſon **Peccatum perturbatio rationis atque ordinis Vid. Fr. Picum Mirand. de vanit. doct.diſturbed or diſtorted by ſin. Humanum eſt errare, neſcire labi, is a teſtimony we need not be aſhamed of in a Pulpit, though we firſt learn't it in a Grammar Schole. Indeed the many errours of the beſt Philoſophers in many plain caſes; the many Aſſertions of the **Peccatum perturbatio rationis atque ordinis Vid. Fr. Picum Mirand. de vanit. doct.uncertainty of all things (whence it came to paſſe that ſome undoubted truths were cenſured for the Bold determinations of raſh men.) Theſe I ſay are proofe, that the moſt indulgent Fathers, and ſtrenuous Patrons of Nature's ability, did ſee and confeſſe an uncertainty at leaſt, or a perverſneſſe and crookedneſſe in the mind of man. Now if there be ſuch an obliquity in the mind, it cannot be, that it ſhould rightly and fully diſcover this ſin, for a crooked and oblique thing can never be fully diſcovered by that which is crooked, and this ſtands on this bottome, Rectum eſt p. 69Index ſui & obliqui. The mind then of a naturall man beſt improued, moſt refined, and rectified, remaining ſtill in greateſt part vitiated and corrupted with ſuch a pravity can be at beſt but a partiall, weake, and inadequate diſcerner of the vitiouſneſſe and evill of this ſinne.

Every ſinne is foreign an unrighteouſneſſe, and every naturall man's mind is foreign, or he is foreign & unrighteouſneſſe, doth not unvaile unrighteouſneſſe: every ſin is foreign an irregularity, and every naturall man is foreign without a perfect rule, and he is called foreign in reſpect to that part in him which is capable of, and ſubject to a Law; which is either ſolely the Rationall part, or principally at leaſt; the ſenſuall and brutiſh being under a Law by concomitance or affinity to the rationall. The rationall directly, immediately, and per ſe: The ſenſitive indirectly, remotely, & per accidens. The beſt improved foreign cannot poſſibly be a ſufficient judge of that which is foreign, becauſe both are irregular; you ever loſt your labour, and miſſed finding the obliquity of that line which you meaſured by a crooked line, indeed if your meaſuring line be ſomewhat ſtraiter then your meaſured p. 70line you may find out ſomewhat of its crookedneſs but not all, you may find a degree of obliquity more in the one then in the other

But not juſtly how much more: as you cannot find out juſtly the capacity of an unknown veſſell by meaſuring it with a leſſe veſſell, once to be filled, whence you'l ſoon ſee that the unknown conteines more, but you remain uncertaine how much more, ſo ſome

Naturall improved men walking by a ſtraiter line then the looſe and viler ſort of them, bringing theſe men to be tryed by their better & ſtraiter life have found a crookedneſſe and deflection from rectitude, but have not found how great this deflection is. A Scipio,

A Cato or a Druſus Germanicus parallelling themſelves with a laſcivious Poet, with an incontinent Clodius can ſee there is much of this ſin, indeed much more of the fruit of this ſin (but they cannot ſee abſolutely or certainly how much more) in theſe perſons, then in themſelves.

C. Fabritii continentia M. Curiitenuites victûs Cicer. Parad, 1.The examples of ſome eminent among them for gratitude & temperance may convince and ſhame others ungratefull and intemperate p. 71men, but ſuch examples … diſcloſe all the ingratitude & intemperance which lyeth in ſuch breaſts;

The Piety, and religious obſervance of the Deities in ſuch as Lucius Albanus who preferred his Countrey Gods and their Prieſts to his own wife and Children.Val. Maxim l. 1. c. 1.

Or in a Metellus who forbad the conſul to goe out of the Citty towards Africa before he had ſacrificed and ſo began his journey with the good leave of the Gods, &c. The Piety of ſuch men being made the ſtandard to meaſure ſome others who contemned all religion did find out ſome what, (but not how much) of Atheiſme and irreligion was in theſe men.

In a word the Scribes, and Phariſees (who ſate in Moſes chaire and thought it eaſier ſo to do then to walke in Moſes his Law) judging the life of a Publican or barlot by the ſtrictneſſe of a Phariſaicall holyneſſe, ſoon ſaw much wanting in theſe perſons, and ſo judged them ſinners with a witneſſe; but they could neither declare how great ſinners they were, nor could they detect their own inhaerent wickedneſſe, becauſe their judgment perverted already could not give a right ſentence; as an uncertaine ballance p. 72into 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 onelyonly 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.

p. 732. 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 foreign 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 onelyonly ſpirituall wickedneſſe becauſe originally ſpringing from the mind which is a ſpirit, but alſo becauſe contrary p. 74to 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 onelyonly 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 p. 75of 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. Aen…d.

p. 76And 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 onelyonly in this Generall that the judge Exaequat damnum meritis in the particulars how vaine and carnall!

Muta ferarum

Cogit vincla pati, truculentos ing…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 ejuſd…m Gen…ris Extenſions muſt be meaſured by Extenſion elſe you will never find them out. Likewiſe

p. 77Senſe muſt be tryed by ſenſe, and reaſon cannot be judged but by reaſon.

Spirituall's whether in gener… 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 diſ…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.

p. 783 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 which is enlightned; and though many times he doth not ſee to the utmoſt bound of it, yet he never ſees beyond it; though many times, he fall ſhort and his ſight is over-run by the longer race which the Sun beame run's, yet it never out-runs the ſhorteſt ray of light; but keeps even with it, taking up where the Ray firſt withdrawes it's light.

So the naturall man walking in his ſearch after this ſinfull frame of nature by a light that runs not farre enough to diſcover this whole myſtery of iniquity, muſt needs give over his ſearch, and fall ſo farre ſhort of the diſcovery, as his light fal's ſhort of penetrating the darke corners, and receſſes o… this ſinne: Now the greateſt and cleareſt light with which theſe naturall men entered this profound deep heart, was this, Omne peccatum eſt contra naturam **So ſome of the Schoolmen Peccare nihil aliud eſt quārecedere ab eo, quod eſt ſecundūnaturam. Aq. 1.2. q. 109. art. 8. c.. And having lighted up this lamp, they made ſome ſhift to diſcover ſome little, and indeed it was comparatively but little to what lay hidden, they p. 79could tell us that Bonum was ſecundùm naturam, Senec. Epiſt. 118. and elſe-where others could tell us, Bonum eſt quod naturâ eſt abſolutum, Cicer. de finib. citing Diegen. Babylon. And Laertius foreign. Hence indeed it followes, that ſince contrariorum contraria eſt ratio; Malum, muſt be, quid prater vel contra naturam. foreign. Now let us take up this darke Lanthorne, and ſee how farre this could likely guide them in this enquiry… I ſay it could guide them but very little in judging of any, but leſſe in judging of this ſinne; for this Maxime of theirs occaſioned their miſtakes, as is evident.

The early ſpringing of corruption occaſion of the naturall mans ignorance of this ſin.

1. The very early ſpringing of this bitter root was an occaſion of their errour in judging of this ſinne, though they proceed by this undoubted maxime, for be it, Peccatum eſt …ontra naturam; yet what is contra naturam is alſo later then nature, and of ſome after ſeed time, and ſprings up afterward. The Gardner ſowes good ſeed, the weeds ſpring up afterwards; the Statuary beautifieth the Statue, wormes and blemiſhes are the unwelcome birth of injurious time, and rougher uſage: Diſeaſes are the ruſt of the body, and a ruſt is contracted by ſome after maligne influence.

p. 80In this manner then, the naturall ma… beſt improved, ſeduced, and drew himſelfe into an errour touching this ſinne: He lookes to the early budding of nature obſerves what the firſt fruits are: And finding them ſo early, concludes they are not foreign but foreign. And ſo rather acquits them as innocent or commends them as laudable, then ſuſpects them as culpable, o… condemneth them as guilty. He knoweth and there is much truth in it, that primum i… quovis genere eſt maximè conformè producenti… if Nature then lying open to his view, and obſervation firſt produceth ſuch effects (as we by the Law know to be ſinne.) If the workings of this ſinfull frame be judged the firſt fruits of nature, as indeed they are apprehended, and judged by ſome men, no wonder if they conclude them as farre from being contra naturam, and blame worthy in their morall conſideratiō, as they obſerve they are before others in their naturall ſpring and birth.

This indeed is the foreign of the Naturall beſt Improved man, that theſe motions are ſ…undum naturam (which is true only of corrupted nature to which theſe motions are conſonant) therefore not vitious in p. 81themſelves, nor from a Vitious fountaine.

In one word this light Omne vitium eſt contra naturam could not diſcover what that nature is which thus is made the law condemning vice; but it needed another light to diſcover that, viz: the word, and ſpirit of God, by which we know what that nature is to which ſin is a contrariety, and ſo we can diſcover by this rule more of its ſinfulneſſe, becauſe we know more of the holyneſſe of primitive created nature in a contrariety to which it is true that ſin ſecondarily doth conſiſt, (I ſay ſecondarily) for ſin is primarily a contrariety to the holy nature of God, and ſo farre as this is copyed out in us, and remaines in our nature ſo farre it is true to ſay Qu…d c…ntra naturam, eſt pe…atum, but the truth is

A naturall man can no more diſcover the deformity of this ſinfull frame by comparing it with his notion of nature, then a man can diſcover the great unlikeneſſe of a picture from the firſt patterne of it, by comparing it with a draught of the ſame picture taken by the copy that is already greatly defaced.

Could the naturall man come to a ſight of that excellent frame in which our nature p. 82was firſt modelled, he might probably diſcerne how much we are unlike our ſelves, how much contrariety there now is, to that holyneſſe which once we had, and ſo how much ſinfulneſſe there now is in us, but He cannot do ſo, the glaſſe in which he beholds this naturall frame is full of ſpots, and darke pieces which hide, and diſſemble the greateſt part of thoſe ſpots and blemiſhes which are in us. But beſide this miſtaken notion of Nature, and its firſt viſible actings.

2. Graduall increaſe of this ſins ſtrength is occaſiō of naturall mans ignorance of this ſin.

2. There is another thing that occaſions the naturall man's error and renders it impoſſible he ſhould diſcover this ſin fully; That is, the Graduall increaſe, and conſtant growth in the ſoule which keeps even pace with his improvement in his naturall, and acquired abilities.

It is a ſin that loſeth not it's ſtrength by its long continuance; its vigour abates not in old age; and this occaſions this concluſion that it is not contra but ſecundùm naturam and the naturall man thinks his concluſion rationall, I ſee ſaith he

All preternaturalls are ſtill in the waine and loſe as much of their ſtrength as they get of age.

A winter floud is not (after a month or p. 83ſix weeks faire weather) like what it was before, But I ſee a faire river increaſeth its ſtock by running and the ſame beares up a gallant ſhip, before it loſeth it ſelfe in the ocean, which would hardly beare the ſmalleſt fiſhers boat a mile, or two from its ſpring head

A Glaring Comet ſhines brighter then, Venus, or any of the brighteſt ſtarres; but it grows dimme and fades quickly; Becauſe theſe are not from naturall cauſes working orderly and per ſe but are the effects of a cauſe that acts per accidens to the production of them.

And by this piece of Sophiſtry deceives himſelfe arguing from the graduall increaſe of this ſins ſtrength to a denyall or a diminution of it's ſinfulneſſe, and he will not entertaine at any hand a thought that it can be ſinfull which he 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 p. 84hand 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 augeſ…unt ſunt â naturâ next obſerves that p. 85theſe 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 man…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.

p. 86If 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 p. 87they 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

p. 88Of him that aims at a petty Conſtable's place onelyonly 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. Unwea…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 p…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 p. 89of 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 p. 90hateth 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 thē to the light; he is willing to own thē, 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.Ezek 23:5Ezek 23:7himſelfe, and hopes others will do ſo too, for he would faine be foreign. 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) p. 91ſervants 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 p. 92that 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 p. 93well 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 'tis 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 'tis 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 onelyonly 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. Pado…. 1.and yet higher then this, they boaſt of a ſoule p. 94that truſts to his own good and abilities Animus ſuis b…nis viribúſ que 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. foreign 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. foreign too ſo much elevated in his own opinion that he thinks himſelfe infallible in judging.

3. foreign 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. foreign in the poſſeſſion and enjoyment of himſelfe, and ſo equall to a deity, as p. 95who 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 p. 96of 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, (a… 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 ſinn… they love: ſinners are love-ſick, and perpetually meditating on the pleaſant part eſinne, are not able (in this like love-ſick… perſons, to note and obſerve the faults, an… blemiſhes of that they are enamoured with thus the underſtanding, and mind are diſabled to judge aright. It is a Phrenſie, o… p. 97madneſſe 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.

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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,

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becauſe Lycurgus had contemned him, I ſay p. 98the morall is good. **Such a ſtory tells Leon Hebraeus, of Homer & S…chorus for contēning 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 p. 99and 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?

p. 1005th 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 injure the truth, and be unjuſt to their memory, and unthankfull to their labours, who have written for the truth in this particular, and I might eaſily be convinced of a falſehood, if I ſhould deny them to be knowing men, and well ſtudied in theſe Queſtions. An ſit? Quid ſit? Quale & unde ſit, &c. which they are able to determine according to truth, and defend when they have determined it. And for ought I know in this they may go farther then ſome enlightned ſanctified foules, who have not the helps of ſo much learning, or ſuch acute judgments and Inſight into controverſies. But yet for all this there is a vaſt difference between theſe two knowledges, the one may be termed, and will one day appear to be an Ignorant knowledge, (pardon the expreſſion) a knowledge, and p. 101yet as good as no knowledge, when the other knowledge will appear the onelyonly right, and true knowledge: and at preſent we may obſerve a great deale of difference in theſe, as

1. The knowledge of a Regenerate ſoule is a ſpirituall knowledge.

1. The Knowledge of a regenerate ſoule is a ſpirituall knowledge, that of the higheſt improved unregenerate man is but Rationall at beſt, and ſo they differ toto genere; there is not, nor can be a more wide difference between things and things, perſons and perſons, then that which is thus founded in what is ſpirituall and its oppoſite, and ſuch is the difference in theſe two ſorts of men, one doth ſee the ſpirituall wickedneſſe of this ſin, the contrariety that is in it to a ſpirituall Law, to ſpirituall obedience, to the ſpirituall manner of performing it. The other ſeeth the unreaſonable wickedneſſe of this ſinfull nature, the contrariety and incongruity of ſuch a frame of heart to refined Reaſon; Reaſon tells the man that there is but one God, that he is only to be worſhipped: hence he diſcovers how unſuitable to reaſon it is to have more, or worſhip more Gods: the ſpirituall regenerate ſoule ſees the ſpirituall as well as the unreaſonable wickedneſſe of ſuch Idolatry p. 102&c. the like may be ſaid of all the commands of the law, which have both a conformity to reaſon (all God's precepts are highly rationall) and to that which is higher then now reaſ…nis, and which the Scripture calleth ſpirituall. All the precepts are of a ſpirituall nature. Now the learned unregenerate man compareth this frame of the heart with that part of the Law which is thus proportioned to reaſon, and ſeeth how far this frame is diſſonant to it, and concludes it ſo far out of order; it is reaſonable he ſeeth, that the law which is juſt, and ſhould rule the whole man, ſhould alſo bind the whole man to be readily diſpoſed, and duly framed to the obſervance of that Law, and if a part, or the whole frame be not ſo diſpoſed, he concludes it Peccant and culpable. It is but a reaſonable thing that the Law which is ſo juſt and good, ſhould be uniformely obſerved, as well in the firſt forming of our thoughts, as in the ultimate, and laſt perfecting of them, and ſo… concludes ſome unreaſonableneſſe in the ſwerving of the firſt motions. In a word theſe Learned, Improved natural men in this whole matter ſee nothing, but what is the object of their reaſon, either to be approved, p. 103or diſallowed, The regenerate foule ſeeth and conſidereth, that this law is very ſpirituall, and meaſureth the ſinfulneſſe of his heart, and the ſinfulneſſe of its firſt workings by this law as ſpirituall, and ſo concludes that there is a wickedneſſe in it, which is of a higher nature then a bare contrariety to Reaſon. As an Artiſt ſeeth the excellency or the rarity of a diſcourſe which he heareth, or of an experiment which he feeth, and accordingly judgeth the one conſonant to, the other diſſonant from the naturall, regular, and certaine conſequences of the Principles and Hypotheſes of his art; which diſcourſe a man who is no artiſt heareth, and underſtandeth the Grammaticall conſtruction of the whole, ſeeth the materialls of the experiment, and the effect wrought, yet falls exceedingly ſhort of that knowledge which the artiſt hath, and he gets but a Grammaticall knowledge, or ſuch as his ſenſe (with which he perceived the experiment) can help him to, while the Artiſt hath gotten a cleare, certaine, artificiall knowledge: 'tis not much unlike in this caſe, and as the objects of their knowledge thus differ, ſo likewiſe the faculties, diſpoſition, or qualification differeth, the one p. 104knowing by common illumination, the other by a ſpeciall and more then common illumination of the ſpirit: but I will not inſiſt on this, it being for ought I know a matter which we cannot ſo evidently and clearly ſtate, as to make of this any plaine diſcriminating note, by which we may cauſe others to ſee and underſtand what the difference is. I know that there is ſuch a difference, and that it is great; I know that one ſeeth with an eye enlightned by eſpeciall light from the ſpirit, the other doth not, but I know it is not eaſie to deſcribe theſe; and what might be gathered from the effects of each, by which alone they can be diſcerned, will fall in my way, before I have done with theſe particulars, therefore I ſay no more of this now. The firſt difference is in the Generall laid down by the Apoſtle in that of 1 Cor. 2.12. for the pardon of, and deliverance from this ſin, is one of thoſe things which are foreign, and underſtood by him only who hath the ſpirit of God, and being ſpirituall compareth ſpiritualls with ſpiritualls. Who hath the ſpirit of the world doth not ſo underſtand them, becauſe he cannot ſpiritually diſcerne them. v. 14. And it is plainly enough p. 105intimated to us by the Apoſtle in this very chapter, Rom. 7.14. I know (ſaith he) that the Law is ſpirituall, though whileſt I was carnall and judged carnally of the Law I thought of my ſelfe as righteous, as blameleſſe, Phil. 3.6. becauſe I had not failed of the ſtricteſt outward obſervance of the command, Phil. 3.5. yet now I ſee the law is ſpirituall and ſo there is a ſpirituall obedience due which I carnall could not give and in defect of this obedience there is a ſpirituall wickedneſſe which while I was a Phariſee (though learned and as much improved as any) I did not ſee; Thus St Paul and the experience of every Saint will confirme to us, how great a difference there is, between the ſight and knowledge he now hath, and that he once had of ſinne as it is contrary to the Spirituall Law of God.

2. An unregeueraie mans knowledgeis a logicall concluſion from ſoeculative principles: The regenerates is from practicall premiſes.

2. A ſecond difference between the knowledg which an improved reaſon with the helpe of the letter of the Law may have of this ſin, and the knowledge which a regenerate ſanctifyed ſoul hath of this ſin, is this, The knowledge of the one is the reſult, or concluſion which ariſeth from ſpeculative principles and truths compared with their naturall, and neceſſary conſequences or deductions: The p. 106knowledg 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 onelyonly 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 onelyonly gradually from Atheiſme, or unbeliefe in it's perfected fruit, and product: and therefore p. 107concludes it a rationall inference that Motions firſt irritated are breaches of the ſame **foreign Pythag. Sanae mentis ruio dictat, …u babere in me convenit ca foreign 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 Di…lo the Carthaginian Queen) the ſtory of fallen and waſted Troy, another thing to ſee and behold it with Aeneas, querum pars ma…na fu…t, yet both ſhe knowes it as well as he, but how different is their know…edge! The children and grandchildren of Captive Jewes in Babylon knew, but yet not equally p. 108and 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 p. 109of 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

p. 110Differ. 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 o… theſe two forts of perſons in this thing, That the ſanctified regenerate ſoule knowes this ſin in ſuch manner that he ſeeth, b…rveth, and conſider's it's perpet…a… and unceſſant intermixture in all his duties. The …nr genera… naturall man knowes this ſin but in ſ…ch Nationall, generall way, that he never obſerv… or ſeeth how it intermixeth it ſelfe with his d… ties: he noteth not how it overſpreads all h… actions, and if the more ſtudied knowledg… he hath of this ſin do informe, that it do… not lie ſleeping while he is doing dutie, b… acteth to the impedeing and perverting … dutie yet he is not able to ſee really, and particularly how it hath ſtirred, and acted i… this and that duty, ſ…ill he keeps in the generall perſwaſion comes not to the particula… 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 … ner in his own ſpeculative apprehenſion, a… judgment, yet when he cometh in particula… to the Temple to pray or heare, He thanks G… he is not as other men, and his duties are no… as theirs, whereas the regenerate ſoule ſee… p. 111and 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 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 heaven…y, eternall, ſatisfying objects, and either ſeeing firſt in time, what might well, be either not ſought, or laſt ſought; or firſt in affectio…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 …iſordered and ſinfull ſuites, yet he doth not p. 112ſee 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 o… other.

p. 113In 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.Rom 7:21Rom 7:23ſo 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 p. 114that 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 tho… 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 the… 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 i… 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 onelyonly deſired Lord ſhould find her ever, at all time in ſuch defiled garments, with ſuch raggs, polluted raggs hanging upon her; it is a… humbling conſideration, that its beſt dreſſ… 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 p. 115now 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 p. 116not 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; p. 117The ſanctifyed ſoul's knowledge, and oppoſition of this ſin, do equally thrive and grow; it is not ſo with the unregenerate his knowledge is greater then his oppoſition of it; if he be acquainted with the power, or wiſedome of this ſin, and if he do apprehend it an enemy to be oppoſed, yet he thinketh it enough to repreſſe, and abate it, he intends not an exterminating and deſtroying of it. Whereas the regenerate ſoule preſently proclaimes an open warre, and maketh it a mortall warre a bellum internecinum which ſhall end upon no other termes then the utter ruine of one party: ſin, this ſinning ſin ſhall have no capitulation no termes of peace whereas a truce is ſoone granted by the naturall man how learned or how well improved ſoever, and if a divided kingdome will ſatisfy this ſinning ſin, there is preſently a reconciliation and peace between them, if this ſin will content it ſelfe with thoſe limits and bounds which either a naturall conſcience (of what is honeſt and to be done or of what is evill and to be avoided) preſcribeth: or with thoſe bounds, which a more civill education and happyer improvement of reaſon hath preſcribed, if this ſin will neither breake out & waſte the peaceable poſſeſſions which naturall p. 118conſcience would willingly maintaine: nor make an inroade and ſpoile the beauty, and glory of his credit: nor demoliſh the ſtately ſtructure of his externall, viſible, ſeeming Piety: he is content that the Kingdome be ſin's. The unregenerate improved man is ever on the defenſive warre, and careth onelyonly to keep this ſin within the limits, and bounds which he willingly allotteth it, Now it is no… ſo with the regenerate ſoule, he is ever engaged in an offenſive warre againſt this ſin: and though he cannot caſt it out of his ſoule, yet he will be ſure to caſt it out, and keep it out of the throne: though he knowes, it will have a footing in him, yet it ſhall not keep this footing, but with danger of loſeing it by the continuall attempts which grace maketh upon it; it will dwell here with us while we dwell in houſes of clay, but it dwelleth in the unregenerate as the maſter in a family, with reſpect, and rule: but it dwels in the regenerate as an unwelcome gueſt, who ſhall receive no favour, nor beare any ſway in him: when this ſinne prevaileth or is likely to foyle him, he cryeth out as Paul, who ſhall deliver me? Not as a carnall man what termes of peace? how ſhould I ſatisfie this or that Luſt? A man who knoweth this ſin as Paul knew it, taketh p. 119thought how he may deſtroy it: a man that knowes it as an unregenerate man, doth …aſt about with himſelfe how he may patch it up. The one laboureth to caſt out that rottenneſſe, and loathſomneſſe which lyeth hid in the Sepulchre: the other contriveth and ſtudyeth rather how to bedeck the ſepulchre and paint the outſide that it appeare not, not offend the eye of more refined morality.

In a word all the oppoſition the unregenerate make, is againſt the violent excurſions of this ſin, not againſt the Being of it. And their aime is to mannage theſe paſſions of this indwelling ſin, as a Horſeman would mannage an unruly colt, which he curbeth and aweth with bit and voice, that he may readily, ſafely, and with delight uſe him. The regenerate mans oppoſition is like that of a man againſt a devouring Lion which he knoweth cannot be brought to good ſervice, and is harmeleſſe but onelyonly when he is dead, therefore he knowes the ſinfulneſſe, and determines the death of this ſin at once.

6th. Difference. A Regenerate man hateth the ſinfull frame of heart, ſo doth not an unregenerate man.

Another difference between the Knowledge of theſe men is this, The one knoweth and hateth this ſinfull frame of heart, the p. 120other knowes, but neither doth exert any true perfect hatred of it, nor doth he ſee, or believe there is any ſuch cauſe to hate it. The unregegenerate man thinketh, that it's connate, cloſe, and inſeparable manner of Being in him, may be good excuſe for his not hating it. Hatred where ever its terminated to that which it cannot utterly deſtroy, is no better then a ſelfe diſturbing vanity and weakneſſe, is the thought of a naturall man: and in many caſes it proveth true, that he doth diſquiet and torment himſelfe, who hateth what he can by no meanes rid himſelfe of. And on theſe principles he judgeth it unreaſonable to profeſſe or entertaine hatred againſt this ſin: he is perſwaded it will adhere to him, ſo long as he liveth, and therefore will contentedly permit it to live. The regenerate man doth perfectly hate it, and makes that very reaſon one incitement to more perfect hatred of it, which the unregenerate would have accounted a good reaſon to repreſſe, or abate his hatred. Indeed here is ſeen the moſt abſolute and irreconcileable hatred, which a created Being can exert on juſt grounds, becauſe it doth ſo ſoon defile our perſons, and ſo ſoon render us unfit, and unworthy of communion with p. 121God, who is our life; ſo ſoon rob us of our onelyonly treaſure, make us beggars ſo ſoon as men, therefore we in reaſon ought to hate it, and the ſanctified ſoule doth abhorre it. Becauſe it ſo cloſely adheres to us, that whither ſo ever we go, it is our troubleſome attendant, which we cannot ſhift our ſelves of, its company is moſt unwelcome to us, yet moſt unavoidable: and this moves our Indignation againſt it, becauſe it is ſo inſeparable from all we undertake and ingage in for performance of our Duty, and ſervice due to our God; becauſe what we moſt heartily wiſh we could, that we moſt certainly find we ſhall not be rid of; becauſe in our beſt performances, when we are beſt prepared for them, and hope to be imployed without much diſturbance from this enemy to all good, becauſe then we find it cannot be caſt off, it will not be ſo diſpoſſeſſed of its hold, or ſuppreſſed in its actings, we do the more irreconcileably hate it: for, theſe and ſuch like conſiderations heighten the regenerate man's hatred of this ſin, whereas the Naturall improved man rather hence reſolves not to trouble himſelfe for that he could not prevent, nor ſpend his thoughts on that he cannot remove. He accounts it p. 122ſcarce prudence to be troubled at that he cannot be handſomely eaſed of; what cannot be cured muſt be endured. Juſt like a man that will rather expreſſe a ſeeming welcome to a troubleſome gueſt, then let him know he is a debtour for that only which could not be with holden from him But now the frame and diſpoſition of a regenerate ſoule and his behaviour is quite contrary, he hates the more for this inſeparable cloſe adheſion of this ſin. This may be evidently ſeen in St Paul, Rom. 7.15. who hated that which he did, and ſurely if he hated what he had done, he could not do leſſe then hate that which had already, and continually would, put him upon doing the ſame. When a man reflects on what is done, and juſtly hateth it, he cannot but hate that perſon, thoſe abettors and counſells, which did deſignedly engage him to it, and will farther prompt, and ſollicite him to do the like. If undutifull Abſalom had lived to ſee the hatefulneſſe of his unnaturall rebellion, and been in any meaſure recovered to a childlike dutifulneſſe and obedience, he would doubtleſſe have hated both his former rebellion, his counſellour Achitophel, and the abettours of it. So when a man is renewed, & through p. 123Grace acquainted with, and ſenſible of, his forepaſt rebellions againſt the Lord, when he is reduced to the right diſpoſition of a Son and Dutifull child, he doth entirely hate his former courſes, and eſpecially that which entangled him, and ingaged him in them. The ſoule renewed to holineſſe, and received into the favour of a ſon, begins to conſider the hatefulneſſe of that corrupt nature which engaged him againſt the Lord, and will not be reconciled to it. But an unregenerate man will not hate nor diſlike it.

7th. Difference. A regenerate man loves the law, which diſcovers, forbids, and condemnes luſt, ſo doth not the unregenerate.

7 Another conſiderable difference between the knowledge of this ſin in a regenerate ſoule, and the unregenerate how highly ſo ever you can ſuppoſe him improved, lyeth in this, That the ſanctified, Regenerate ſoul hath a ſtrong, entire, and conſtant love to the command, by which this ſin is diſcovered and forbidden, attending on, & flowing from the knowledge of this ſinne: whereas the unregenerate man in his beſt improvements cannot well reliſh that Law which forbids the ſinne, and diſcovers the ſinfulneſſe of it. The one loves that Law from which this ſin takes occaſion to be more ſinfull, and to orke more violently, and his love to the Law growes, as doth his knowledge of the abominable contrariety p. 124in this ſin to the Law, whereas the other loveth his luſt, and diſlikes the law which condemnes it, and could heartily wiſh there were no Law to reſtraine the power of his ſin, or to condemne the ſinfulneſſe of it. The one rejoyceth that Sin cannot rule without controule, the other wiſheth that there might be an uninterrupted exercise of it's power in him. The unregenerate, though beſt improved with naturall and morall helps, do boldly (though ſecretly) wiſh there were no Law to forbid the ſin, or no juſtice to puniſh the ſinner; if any of the Learned worldlings would ſpeak out their obſervations of themſelves, which either they do, or might gather from the workings of this ſin, we ſhould have them confeſſing this a truth.

The learned Atheiſt, reading the firſt Commandment, ſeeth that as he ſhould have but only the true God for his God, and that he ſhould onelyonly love, delight, and ſerve him, not his owne luſts, will ſooner be induced to wiſh there were not, or to flatter himſelfe, that there is not a God, and that he is not ſo obliged to duty towards him. The ſame might be obſerved in the reſt of the Commands, ſtill the unregenerate mans love is towards his naturall ſinfull inclinations, in p. 125diſlike of the ſpirituall, holy and juſt Law of God. But the Regenerate and renewed ſoule is well pleaſed, and in love with the holy Commandment in oppoſition to his naturall luſts and corruptions: Juſt like as it is with a chaſte wife and faithfull, ſo is it with a gracious renewed heart: as it is with a treacherous & lewd wife, ſo is it with an unſanctified and naturall heart. The chaſt and loyall ſpouſe highly valueth, dearly loves, and intirely cloſeth with that law which binds her to fidelity and conſtancie in her affections to her husband. The Adulterous and unfaithfull diſliketh, quarrels with, and ſecretly wiſheth the law were not yet in being which confines her affections and embraces to that ſingle perſon whom ſhe calls huſband, whileſt the regenerate ſoule loves that law which maketh his choice duty and diſliketh onelyonly the boundleſſe, and unreaſonable freedome which luſt aimeth at: the beſt improved naturall man in the meane time hath an adulterous ſoule and complaines of the ſtrictneſſe of that Law which requires that all his ſtrength, and all his ſoule, and all his might ſhould entirely and ſolely be terminated to God, and his will: It is too ſevere a precept to the naturall man to caſt off every p. 126rivall luſt, and cleave to the Lord alone and his beſt improvements by education or learning without renewing grace do not alte… this frame of his heart, but it is an eaſy, a… equitable a very excellent Law to the ſaint which bind's the ſaint to chuſe that which he would not for ten thouſand worlds refuſe. Me thinks I ſee this in Paul (ſo evidently that I need no other inſtance,) who did heartily and ſweetly cloſe with that perfect holy Law which he ſeigne would have perfectly obeyed though he could not, He accounteth it good in the, Rom. 7.12.13. aſſenteth to the beauty and comelineſſe o… it verſ. 16. what the Law commendeth he… approveth, what the Law commandeth he… would performe, not as a taske and unpleaſant worke, but as that in which he delighteth: For that which the Law commandeth, is that which he would do and what it forbid's is that he would not doe, and ſo he… delighteth verſ. 22. foreign (ſaith Paul) foreign Hoc deſiderio manifeſtè ſe ab incontinentibus Philoſophorum diſcernit (ſaith Pareus in loc.) is there in a carnall, in an unregenerate man ſuch a complacency in the Law of God? Oh! nothing leſſe, there is an unſuitableneſſe in the heart of every carnall man, and p. 127he judgeth the waies, and the lawes of God unaequall, too ſtrict and he cannot, nor will he cloſe with them. A traitour may know what is treaſon and by what law, enacted ſuch a ſeſſion of Parliament in ſuch a King's reigne, and wiſh there never had been any ſuch made, A loyall and obedient ſubject may know this too and love the law approve the Juſtice and wiſedome of his Sovereigne. Who now ſee's not the palpable difference between theſe two men in their knowledg of the ſame thing? juſt ſo it is in this caſe: But in the laſt place.

8. Differ. There is a difference in the certainty evidence & aſſurance of their knowledge.

8. Theſe two ſorts of men have a knowledge of this ſame ſin very much differing in the certainty, aſſurance, evidence, and firmeneſſe of their aſſent to the concluſion of that demonſtration in which it is proved a ſin. The unregenerate man looks on it as a Problematicall Queſtion which may be diſputed and brought into the Schooles in an affirmative or negative ſtate of the queſtion, ſo did that conventicle gathered together at Trent in the yeare 1545 in the 5th Seſſion on the 17 of June 1546. Leave it to every mans liberty to think or teach what liked him touching this Provided he thought and maintained, that it was, and that it was propogated, and what were p. 128the effects of it. But an experienced Chriſtian is more firmely 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 repe… 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 p. 129nature, 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 onelyonly 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 p. 130and diſcourſes, and the certainty t… which the other atteines by experience you may poſſibly perſwade a man to ta… Poyſon who onelyonly knowes the nature of i… from his book and ſpeculation and perhap… 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 hope… that it is not, or into an adventurous tryal… 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 o… 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.

p. 131The 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.