The Inability of Natural Man to Attain Right Knowledge, Sermon 3

The Inability of Natural Man to Attain Right Knowledge · Sermon 3

p. 133SERMON III.

Rom. 7. v. 7. latter part.

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

THE Inabilitie of Nature, beſt improved by learning and education, or what other means you will ſuppoſe; (ſhort of Grace and the renovation of the heart by the ſpirit of God,) to make a right diſcovery of the ſinfullneſſe of our nature, that indwelling ſin, (which here the Apoſtle calls, Luſt;) being obſerved as one of the Doctrines the Apoſtle layes down in this verſe, and being confirmed, and proſecuted ſo farre, that nothing farther remaines of what was propoſed, but an application and cloſe of the whole: I now proceed to that, and ſo firſt

Uſe. 1. Inſormation.

If the beſt improved naturall man be not able to diſcover the ſinfulneſſe of his nature, we may hence learne, and informe our ſelves.

p. 134Sin of very dangerous conſequence to all but ſpecially to Scholars on account that it blinds their under ſtanding.

1. That there is in ſin that which is of a very dangerous tendency, to all, but eſpecially to Scholars. It is not to be ſported with: we never dally with this ſerpent, but it ſting's and empoyſon's us: we never come into the hands of theſe Philiſtines, but they put out our eyes; If we had our eyes before, we loſe them after, our cloſeing with a temptation to ſin: This is the cauſe why we are not able (ſo long as we are carnall) to ſee our ſinfulneſſe, becauſe we are ſinfull as there need no other reaſon be given, why we are not acquainted with the pollutions of our garments; but this, becauſe we are blind: ſo neither needs there any other reaſon be demanded why a ſinner is not acquainted with his ſinfulneſſe, after you have once ſaid and proved that he is a ſinner: For ſin is a violence offered to the ſoule, Prov. 8. ult. verſ. It is a violence by which the ſoule is wounded, and maimed, as it were with the ſtroke of a ſword, or other inſtrument of cruelty as I obſerve foreign ſignifys, now the ſoule is a tender thing like the eye: it beares not a wound, without loſſe of its ſight and being once wounded by ſin it cannot any more rightly diſcover ſin: or if you read that foreign his life ſtill it ſpeaks that danger p. 135danger which is in ſin on the account of its diſableing the ſinner from ſeeing it, that wound that reacheth the life that reacheth the heart kills dead, and bereives the man of the ſenſe of his condition: he knowes not, nor can he, that he is dead, ſo it was with the firſt ſinners among the creatures, Angels ſinned and loſt that perfect knowledge in which they were created, and had not known their ſinfull ſtate if an immediate, and winged vengeance had not overtaken them if the weight of thoſe fetters the diſmall noiſe of thoſe chaines in which they are reſerved to the Judgment of the great day had not awakned them, they had ſurely continued unacquainted with that ſinfulneſſe, which, their juſt puniſhment convinced them of: though it may perhaps admit a doubt, whether the fallen Angels may not have an adequate, ſpeculative knowledge of their ſinfull natures: yet it is beyond a doubt, they have not a Practicall, and right knowledg of it, whileſt they adde to the number of their ſins and treaſure up wrath to the day of wrath. **Non contemnenda Quaeſtio de Daemonum cognitione poſt peccatum proponi ſolet, nempe, an penitus poſt peccatum excaetati ſunt & omni cum Dei & Chriſti, aequi & iniqui…tum aliarum rerum cognitione deſtituti an vero adhue aliquam harum omnium teneant Cognitionem Hieron; Zanch: de oper: Dei l. 4. c. 7. part. 1.It is p. 136no contemptible queſtion which is uſually propounded concerning the knowledg of Devills ſince they ſinned viz: whether they are not quite blinded as to have no knowledg of God and Chriſt, of equity and iniquity, or whether they yet retaine ſome knowledg of all theſe, though they know much, ſo much as convictions of the beeing, and juſtice of a Deity extort from them a beliefe of both, and ſtrike them with terrour of the latter: yet it's undoubtly true, Daemones ita poſt & propter pec catum excaecati ſunt ut neque eam omnem …amve …erū omnium re…ineane ſa…ient…am qu…m & quaruman …e pece… tum babuerunt.They are ſince they ſinned and for their ſin ſo judicially blinded that they have not all that knowledg which they had before their ſinne. The juſt judg of all the world through his infinite wiſedome hath made darkneſſe, and the blackneſſe of darkneſſe, chaines to fetter them, who would not walke at liberty in the knowledg and obedience of the Father of lights: whoſo will pleaſe himſelfe in the farther diſcuſſion of this, may conſult the learned Author cited; The commentators on **Thom pri. m…p…imae Q 64. Lombard Sent l. 2. Q. 7. §. 14Thom… & Lomb: this the ill conſequence of Sinne in theſe. It was no leſſe on Adam and his ſinfull off-ſpring, if we will perpend, and view the ſad change which was introduced immediately upon his ſinning: how ſoon did this ſpirituall Apoplexy ſeiſe on his underſtanding? how ſoone did he p. 137fall into a deep ſleep, out of which none but the voice of the ſon of God can awaken him! Scholars (for you ſhould moſt conſider this, you are moſt concerned in it) I preſſe you eſpecially with this conſideration to take heed of ſin; other conſiderations of equall concernment to others, as well as to you, and of higheſt concernment to both, as

Certaine ruine of their immortall ſoules.

Enkindling the fury and diſpleaſure of the Almighty.

Heaping up wrath againſt the day of wrath.

Deare rate you, and all who heare of Chriſt ſin at &c.

I paſſe over, my diſcourſe leads me directly to conſider this peculiar malignity which is in ſin. For having proved that the beſt Improved naturall parts cannot make a diſcovery of Luſt, and having given ſome anſwer to the Enquiry why, or whence it is that he is ſo ignorant of it? and ſeeing it is becauſe it hath ſo overſpread him, Nothing could be more genuine and proper to the precedent diſcourſe, then to mind you, that ſin is extreamely dangerous to ſuch whoſe excellency is to know more then others. Nothing ſhould bee a more p. 138rouſing and awakening conſideration to ſuch an Audience then this, would you be content to ſpend your time, to waſt your ſtrength, to lay out your moneyes, to diſapoint the hopes of the Church, to ſadden the hearts of your friends, to breake the hearts and ſhorten the life of Parents, to gratifie the Divell, diſhonour God, and loſe your own ſoule for ever? Scholars would you be thus contented? I am perſwaded better of you, and therefore hope to prevaile on ſome of you, to caſt off ſin, and to make haſt ſo to do, becauſe it is an evill which directly leads to a diſappointment of you in your profeſſed aimes, in your principall end, and in your peculiar excellency; you are Scholars, and you profeſſedly aime at knowledge, therefore you came hither; you profeſſe to aime at the beſt knowledge too, therefore you ſpend your time in comparing the ſeverall pretences which are made, that you may find out which are foreign, (as the Apoſtle1 Tim. 6.20.1 Tim 6:20 calls all knowledge, which is not an effect of Goſpell light, and uſefull to Goſpell ends) and that on this diſcovery you may make the wiſeſt choice, that you may avoid thoſe which are foreign, and p. 139employ your thoughts on the more excellent way, Phil. 3.8.Phil 3:8viz. on the excellency of the knowledge of Chriſt Jeſus our Lord. Now it is ſin alone which will diſappoint, it is ſin alone that will befoole you, for this onelyonly at firſt did, this onelyonly now doth, obſcure the mind, infatuate the judgment, and delude poor miſtaken mortalls to the embraces of an empty ſhaddow of knowledge. Believe it Sirs, for at laſt it will appeare, that the largeſt extended knowledge of a ſinner under the power of ſin (however he may boaſt of it, as the fruit of a long and diligent ſearch) is but the longer ſhaddow of one, who lives in a vicinity to the Sphere, in which the Sun of righteouſneſſe ſhines gloriouſly, and enlightens others, whileſt no more light ſhines on him, then ſerves to caſt the ſhaddow, and this, becauſe his eſpouſed ſins keep him at a diſtance from the true light. The farther we are from the Sun, the greater ſhaddow we caſt, but the leſſer we ſee, ſo the more we are diſtant from God ſhining on us in the face of Chriſt, The greater ſhaddow of knowledge we may ſeem to caſt, but really we ſee ſo much the leſſe; our knowledge is ſtill but a ſhaddow, darke, and vaine, onelyonly fitted to p. 140ſeduce, and make us loſe our waies, like a darke and miſty day to a traveller; onelyonly fitted to encreaſe our ſorrow and vexation, like an empty ciſterne to a thirſty traveller in a tedious drought and heat. If you'l be Scholars indeed, and know much, and if you'l know with beſt knowledge too, you muſt not be ſinners, i.e. not live to this ſin. If you'l be thriving merchants in theſe intellectuall treaſures, you muſt take heed you

1. Craze not your veſſell, and make it unfit for ſo long a voyage, as you are to make.

2. Clogge it not, and make it ſaile ſlow; your greateſt ſpeed will be too little.

3. Straighten it not, and make it capable of holding little, when you come to lade it, ſo you muſt take heed of ſin.

It crazeth, and weakens, it clogges and retards, it ſtraiteneth and contracts the underſtanding. This dangerous malignity of ſin ſhould, and I hope it will provoke you to abhorre it; you ſhall ſee fartheſt in a cleare and faire day. Let your daies be cleare from the black clouds of ſin, and you ſhall ſee what others cannot

2. Inform. The naturall man's inevitable ruine and miſery, becauſe he cānot know his danger and diſeaſe.

2. If the beſt improved naturall parts cannot diſcover the ſinfulneſſe of that nature p. 141in which Luſt dwelleth: Then ſee the certaine and inevitable miſery of the naturall man, how well ſoever he may be accompliſhed with externall and common endowments. If you would ſuppoſe him to know as much as all the Philoſophers did, and if you adde to this all the knowledge of theſe carnall men, who have now, or ever had a forme of knowledge in the Law; and ſuppoſe all this centring in the breaſt of one man; yet this man (without a ſpirituall ſaving illumination from the holy Ghoſt) would remaine inevitably miſerable (becauſe unacquainted with his ſinfull ſtate) a dying man, as much without hope of recovery, as he is without ſenſe of his diſeaſe. And this miſery appeares in that ſuch a one

1. A naturall man obnoxious to wrath, but knows it not.

1. Is now obnoxious to wrath, and lyable to the juſt ſentence of God, but knowes not, or conſiders it not. He is guilty before God, but believes it not: he is in danger of Hell, ready to drop into the lake of ſire, and ſees not his danger: he conſiders not that a weak, ſingle thread of life already ſcorch't, and that hath felt the fire, is the ſureſt hold he yet hath to keep him out of unſpeakable miſery. Nay he never will believe this, for he cannot diſcover his ſin, which hath p. 142brought him into this condition: and if mercy (preventing mercy) do not give him … ſight of it here, (timely) for his eſcape, Naturall and Improved parts cannot before it be t… late to hope for an eſcape. If you know a traitour guilty of a piece of treaſon againſt a King, who can convict him, who will arreſt, arraigne, and condemne him, an… then execute the ſentence; and yet th… man all this while ſecure and careleſſe, neither able to diſcover his danger by himſelfe nor willing to ſee, and believe it diſcovered by another: would you not conclude him a loſt man, without recovery? There's both the vileneſſe, and uncleaneneſſe of treaſon and the guilt and obnoxiouſneſſe of it unto puniſhment, radicated in our natures, and we are to anſwer it to a King, who knowe… the heart, and can convince us; who rules th… world, and will judge us; who proceeds with juſtice, and muſt condemne us; who governe… the world in truth, and doth execute his ſentence: for his Government is no ſcare-crow… but a reall one; no ſcenicall Pageantry, but a ſolid conſtituted regiment, in which all his judgments are truly and really executed. And how then can ſuch eſcape the condemnation of this judge, or the execution o… p. 143this ſentence? Farther yet

2. Naturall man ignorant of this ſin, adds ſin to ſin, runs farther into debt, and ruines himſelfe.

2. This Naturall man in his beſt Improved abilities is inevitably miſerable if left to himſelfe, becauſe this undiſcerned ſinfull nature is ſtill proceeding to farther wickedneſſe, is ever adding ſin to ſin, and the man is not ſenſible of it: like a man that blowes the fire, which burnes the houſe over his head in ſtead of quenching it, enrageth it: Nor is it a ſmall degree of unhappineſſe at this preſent, But the time will come, when it will be found in truth the ſaddeſt unhappineſſe of the groſſeſt ſelfe murderer; if you ſhould ſee a poor diſtracted man ſtabbing himſelfe, or cutting himſelfe with ſwords, and laying at ſuch as offer their skill and paines to cure him: what would you ſuppoſe were like to be the end of this man? would you not give him over for a loſt man? what hope could you have that he might be preſerved? And this is directly the caſe of the beſt Improved naturall man, who not ſeeing his ſinfull ſtate, nor knowing his ſinfull inclinations, doth ſecurely reſt in the one, and unceſſantly follow the other. Needs muſt he dye, who flies in the face of his Phyſitian: and beſt improved naturall men never yet acted more ſoberly and orderly to their own ſafety, p. 144they know not the miſery of their ſtate yet are adding to it, and this in a word

3. Improved parts miſerable, becauſe they ſin more pertinaciouſly and ſoberly.

3. With more pertinaciouſneſſe then other men, with more reſolved, fixed, and ſober madneſſe, ſuch do cum ratione inſanire. Poo… men! they take themſelves (and ſeem to others) to be the men, whoſe ſtate ſhould deſerve admiration, not need pitty, wh… ſhould rather be our Patternes for our imitation, then objects of our compaſſion; and thence it is they are fortified againſt thoſe convincing Demonſtrations, which conque… others, but ſcarce ſhake them. He is inevitably loſt, whoſe Improvements do render him more obſtinate in his oppoſition to his own ſafety, this is the caſe of a Natural… man in his higheſt Improved naturalls without grace. The more theſe unſanctified accompliſhments are increaſed in him, the more firmely he bottomes himſelfe upon them, and ſtands out againſt renewing grace. It is a worke for omnipotence to conve… any, but it is a worke both of omnipotence an… infinite wiſdome to convert an Improved man, or a Scholar. Grace ſeemes to conquer an Ignorant ſinner only by Power, a Powerfull light ſhines on the underſtanding, and he receives the light, a powerfull heat fal… p. 145on the hard heart, and melts it, a Powerfull hand then frames the heart to a right mould, without any long, rationall, or ſubtile diſpute againſt the worke: but a learned ſinner, an improved naturall man, ſeems to put grace to an exerting; as well its wiſedome, as it's power for ſubduing him. He is ready to oppoſe, and diſpute every beame of light, to harden himſelfe againſt every ſoftning conſideration, in all which through this Ignorance he is wiſe and crafty to undoe himſelfe, his carnall wiſdome ſo diſpoſing his oppoſition, that his pertinacy ſeems to him a well ordered and rationall conſtancy to his principles.

Inform. 3. Higheſt improved parts cannot diſpoſe themſelves to ſeek and prize Chriſt.

3. If the beſt improved naturall man cannot diſcover his ſinfull ſtate, as hath been already proved, Then it cannot be, that he ſhould diſpoſe himſelfe to deſire, ſeek, or prize Chriſt and that grace which is diſpenſed in the Goſpell. He can never ſtrongly deſire, who doth not apprehend he needs the good he deſireth. Deſire ſeemeth the firſt-borne of the needy and apprehenſiue ſoule. When a mortally ſick man is faſt aſleep, though he need a Phyſitian, yet he deſireth him not, becauſe he is not apprehenſive of his need. The poor man who knowes his debts, and p. 146what he needs to pay them hath ſtrongeſt deſires of a ſurety ſufficient to prevent hi… Impriſonment, and theſe deſires are proportioned to his apprehended need. Now ſo it is, that our ſinfulneſſe is the reall ground of our need of Chriſt, and grace, our knowledge of this ſinfulneſſe is the immediate ground … our deſire: we therefore need him, becauſe we are ſinfull, we therefore deſire him, becauſe we know we are ſinfull. Now where we cannot come to a due and right knowledge of our ſinfulneſſe, it is not poſſible we ſhould come to a right or due deſire o… Chriſt, who is pretious onelyonly to the ſoule that needs, and is ſenſible he needeth grace Whence it is that the ſpirit of God in drawing the ſinner to cloſe with Chriſt, doth ſtill manifeſt and exert his power in illuminating and convincing the ſoule. All tru… deſires of Grace are wrought in the ſoule by the ſpirit of God, ſhewing, and clearing it up to … that we need grace. If the beſt Improved naturall man cannot ſee how ſinfull he is, he cannot ſee how much he needeth a Jeſus and he never deſired him entirely and enough, who knew not this. Naaman had never deſired to make a tryall what the Prophet could do for his recovery, if he had not p. 147been apprehenſive of his urgent neceſſity to be healed of his leproſy. That man who knows not that his nature is diſpoſed and ſtands bent to depart from God, and to leave the way of holineſſe, cannot prepare himſelfe to ſeek after that Grace which may powerfully change this ſinfull nature. There is both a merall and naturall impoſſibility in it: a morall impoſſibility on this account, that he believes there is no need of ſuch a change. Now it is Morally impoſſible that a man ſhould apprehend his condition, ſuch, as needs no change, and yet diſpoſe himſelfe to the change of it. Indeed a man may have wavering, unconſtant, and imperfect apprehenſions that his ſtate is indifferently good, and there is no abſolute neceſſity of a change; yet that it might be better if it were changed. And ſuch a man may at once ſeeme content and perſwaded that he needs not change, and yet attempt it: but where a full, conſtant, and fixed apprehenſion in the mind, that there is no need at all to change, and that (it is doubted by him) the change will not better him, it is morally impoſſible he ſhould diſpoſe himſelfe to change it: which is the caſe of a well improved carnall man, whoſe apprehenſions p. 148of his ſelfe ſufficiency and preſent perfect condition are fixed and conſtant: and though he deſires an addition of more degrees of naturall excellencies, yet he is unwilling to that change, which now would alter the very nature of them, and make his carnall wiſdome, ſpirituall; his common rationall perfections, eſpeciall, ſaving converſion, his earthly, worldly mind, Heavenly, and ſuited to the Goſpell. There is alſo a Naturall cannot, or Impoſſibility in this thing. A highly improved naturall man remaines naturall ſtill, and ſtandeth entirely bent toward this his naturall eſtate, much delighted in it, and ſatisfied with it: and it is naturally impoſſible that nature ſhould deſire that change which will deſtroy it: and ſince ſin hath ſo incorporated it ſelfe into our natures, that it is in a ſenſe become naturall to us, and we cannot ſavingly receive grace but with the deſtruction of naturalized ſin, it will be a truth that it is naturally impoſſible, that a naturall man, however well improved, ſhould diſpoſe himſelfe to a deſire of heart-changing and renewing grace. Though the carnall mind know not its need of Grace to deſire it, yet it knows there is a contrariety in grace to ſin, to deſtroy it, p. 149and therefore he oppoſeth it; as a man in a Phrenſy, through the violence of a fever doth not know his need of ſuitable applications to deſire them, yet may know the ſmart, trouble, and bitterneſſe of the applications to rage againſt them, and thruſt them from him; or as we obſerve it in children more frequently, the knowledge of that ſenſible unpleaſantneſſe which is in Phyſick maketh them ſtrongly diſlike it, ſo the naturall man knowes by report ſo much of the nature and working of grace, ſo much of apparent unpleaſantneſſe to the fleſh, as to reject it, but he knowes not ſo much of his own need, as to deſire it. Nor can the Naturall man raiſe himſelfe to an eſteeme of Chriſt and Grace through him; which appeares moſt evidently from the conſideration of his utter inability to diſcover his need of Chriſt and grace. Need enhaunceth the price of every good and apprehended need, raiſeth our value of it. Theſe two, ſenſe of want, and apprehenſion of worth go hand in hand, equally increaſing in us; and when the former abateth, the latter cannot but ſink alſo. How doth the hungry Eſau prize a meane dinner, when his ſenſe is ſo prevalent, that it ſuggeſts a neceſſity of a preſent, ſpeedy ſupply, or an p. 150inevitable certainty of death, ſenſe of his want raiſeth a contemptible diſh of Pottage to a value equall to his Birth-right. Prophane Eſa…! How meanly wouldſt thou have thought of ſuch a charity (in the middeſt of thy veniſon feaſt) at another time, if thou mighteſt have had it of gift then… thou wouldſt not have accounted it worth thine acceptance: now in want upon ſale, thou thinkeſt it worth thy choiceſt excellencies: ſurely as each ſuppe abated ſomewhat of his hunger, and the ſenſe of his need, ſ… it abated his eſteeme and value of the purchaſe, and the laſt of his diſh was leaſt … value to him. It is much ſo in all preſen… outward good we ſtand in need of, our uſe of them abates our need, and this ſinks the price of them. Now though the more we have of Chriſt and grace, the more we prize them, and reaſonably may, juſtly ought to improve our value of them. In which reſpect there is a difference between our value o… externall, common good, which decreaſeth o… dinarily as our uſe of them is free, continued, and full, and theſe ſpirituall and heavenly goods, whoſe value Improves upon their uſe, and is raiſed as we are acquainted with them. The more free, continued, and full p. 151our enjoyment of Chriſt is, and the Improvement of grace is, the more we ſhall prize them: but though here be a difference in the iſſue, or event of Enjoyment, yet there is a very great likeneſſe and agreement between them in the motive and enducement to value and eſteem them. Though the event of a full meale, and the event of a full communication of grace be ſo different, that the hungry one filled loaths the ſweetneſſe of a honey combe, refuſeth and ſleights it, whileſt the gracious ſoule ſo filled deſires more, and Pray's to be continued in this, or taken into fuller banqueting roomes, and highly prizeth ſuch farther ſpirituall feaſtings: yet both were induced by the ſame generall and common argument at firſt to value, and prize theſe different Goods. An apprehenſion of our need, and a ſenſe of the ſuitableneſſe in theſe to our need, raiſeth our eſteeme of them. So that if beſt improved parts cannot ſee ſin, nor can they ſee their need of grace, nor the high value and price of Grace.

Inform. 4. … higheſt imparts cannot purify, and make themſelves really holy.

4. If the naturall man with beſt Improvements and advantages, ſhort of ſaving renewing grace, cannot diſcover that myſtery of iniquity which dwells in his nature, Then p. 152certainly it is not a thing poſſible for him by all his naturall improved parts to purify and cleanſe himſelfe, to make himſelfe holy in the eſteeme, and judgment of the heart-ſearching God; when he hath done what he can (and it may be done very much in our account) yet ſtill his worke is ſhort of effecting any true reall holyneſſe; ſanctification and renovation of ſinfull nature is the worke onelyonly of one who is acquainted aright with his own heart which is to be cleanſed and the word of God by which it is to be cleanſed; and it is his worke not originally, and principally, as an efficient, firſt producing cauſe of it, for this is the ſpirit of God, powerfully changing the heart & continually promoting & carrying on the change to perfection; yet it's the work alſo of the quickned, renewed ſoule, which having received principles of life and a power to act ſpiritually doth coworke with the ſpirit to the perfecting of that holineſſe which is begun: in the firſt mighty change of the heart, God gives a power, and actuates it to the finiſhing of this glorious worke. Through grace we are what we are; what we are of Saints, all that beeing which we have as new creatures is the product of a cauſe infinitely greater p. 153then the higheſt, and beſt improved nature. Improved parts may indeed, lop off ſome luxuriant boughes, and cut off the outermoſt branches which would prove hurtfull to himſelfe, improved parts may bind up the more ſtragling branches, that they ſhould not impede, and offend others and yet the tree will be ſtill corrupt and bring forth no better fruit then what is the fruit of Sedome and cluſters of Gomorrah, it is not the neat triming of the thorne that will make it a figgetree, the root and ſtock muſt be changed, or it abide; the ſame, and brings forth fruit like it ſelfe: uſeleſſe and corrupt veſſels muſt have an other kind of cleanſing then an outſide waſhing, or wipeing them. If you did ſee a man painting a Sepulchre, and ſo doing ſhould tell you he hoped to make it cleane, and fit for another tenant then rottenneſſe, and dead mens bones, would you not ſoone tell him that if he drew all the goodly colours that art could ſurniſh him with, yet he would never be able to do this ſince he either knowes not, or elſe doth not conſider that there is unſeen rottenneſſe within, which muſt he caſt out: He that knowes not how ſinfull the frame of his heart is, will not make it his buſineſſe to purifie p. 154his heart, And an unclean heart neve… yet was accounted by a righteous judge conſiſtent with holineſſe much leſſe can it b… a principle of holineſſe: Now then ſo it is that after all the paines a naturall well improve… man hath taken in purſuance of his ſeeming holyneſſe, there remaines in him an unclean heart which is the ſpring of all his actions and how can they be clean or holy then the method which Chriſt preſcribes Mat. 11▪33. is this to begin with that which is hidde… from the naturall man, to make a bad hea… good, and then a bad life will be good. Untill this be done there will be no true real… holyneſſe, All the glorious appearances, an… outſides without arenewed heart are in account of God nothing, better then glittering ſins, ſo farre then, as the naturall improved man i… from holyneſſe of heart ſo farre is he from truth of holineſſe, and ſo farre as he is from knowing his ſinſull heart, ſo farre is he from purifying it, for cleanſing of the heart is that work which requireth a knowing of the heart in order to the cleanſing it. There i… never more ſanctity of heart, then there is knowledg of the heart, though there is many time… more knowledg, then there is ſanctity: Now i… it be, (as hath been proved,) a worke greater p. 155then a naturall improved man can do to know, it is certainly a greater worke to purify the heart then his beſt parts can either beginor ever finiſh, this wound muſt be throughly ſearched ere it will be ſoundly cured, Naturall men do but skin it over, when they have applyed all the healing playſters they can. I beſeech you, Scholars (you are moſt in danger to be deceived with this ſeeming holyneſſe) conſider this, your ripe parts, your advantages of learning, and education are not of themſelves ſufficient to make you holy: but they may be dangerouſly managed by a deceitfull heart, and a malitious Devill to cheat you and make you rely on a broken …reed which will aſſuredly pierce you through inſtead of ſupporting you: I am perſwaded friends, who ever you are that either heare, or read the proofe and confirmation of the Doctrine, you believe it is a truth, and I doubt not, you do ſee how cloſely theſe two are knit together, ignorance of our ſinfullneſſe and inabilitie to cleanſe our ſelves, as ignorance of the diſeaſe and inability to cure it: I therefore deſire you but to conſider it, with this ſeaſonable admonition, that if thou who vieweſt theſe lines art a man of parts, and education by which a blameleſſe morality p. 156hath been thy more conſtant courſe (if thou are ſuch a one conſider) thou art in very great danger of concluding this to be reall holyneſſe, and ſufficient to the end thou intendeſt, and thy danger is the greater ſeeing thy parts and education make thy life come neerer and ſeeme liker to reall holyneſſe: and it is hee cheates moſt unavordably who doth counterfeit moſt exactly: the greater thy parts are, the better thy education is, if ſtill thou remaine carnall, the more artificially thou mayeſt play the hypocrite, and the more certainly deceive thy ſelfe, and aſſuredly thou doſt ſo, if thou wilt be thine own Phyſitian, and heale a ſpirituall diſeaſe with a courſe of Phyſick ſo diſproportioned to it, this diſeaſe hath ſeiſed the heart, it affecteth the moſt inward, and vitall parts primarily, and it doth thence affect the outward parts the tongue indeed is affected, as appeares by the oaths, curſes, railings of ſome, by the laſcivious, wanton, and unſavoury diſcourſe of others, the impertinent, vaine and unprofitable words which we daily heare, ſo are all m…bers of the body affected with this diſeaſe, which the Apoſtle calls by the name of yeelding them weapons of unrighteouſneſſe and ſervants unto ſin, yet the roote, and ſpring of it, p. 157is in the moſt ſecret and inward of the man which muſt be cured, or elſe we loſe our labour as he certainly doth whoſe ſickneſſe is ſeated in the vitall and inward parts, but he uſeth onelyonly externall and outward application of medicines for his cure.

Uſe. 2. For Caution.

A ſecond uſe, of the Doctrine of naturall men's ignorance of their ſinfull nature and their utter inability of diſcovering it by the beſt improvement of parts, without renew ing grace, ſhall be a caution and warning to all but eſpecially to Scholars that they takeheed.

1. Caut. 1. Attempting to diſcover or concluding you havediſcovered it by meere naturall light.

1. Leſt they attempt, and ſet upon the diſcovery of this ſin by meere Naturall improvements, and leſt they conclude they have made a diſcovery of it by ſuch: beware of the attempt as you would beware of that which is certainly unfeiſeable in the courſe that is taken, as you would beware of venturing on an impoſſibility; loſſe of labour (which I foretell you will be the end of your attempt) me thinks ſhould warne you of this, take heed of concluding you have diſcovered it as you would take heed of being miſtaken in a matter of weight and moment: If you reſt upon it, and determine that you have diſcovered this when indeed you have not what an errour will you runne your ſoules p. 158into? How dangerouſly will you deceive your ſelves? How inevitably do you undoe your ſelves? If thou who readeſt theſ… lines ſhould'ſt as cleerely ſee it proved to thee that thou couldſt not diſcover a falſe title from a true one, as it hath been prove… thou can'ſt not diſcover a deſperately deceitfull heart, a very ſinfull nature, would'ſt thou venture on a great purchaſe? and lay out all thy wealth on it? and runne the hazard of being deceived? would'ſt thou examine the title by no better helpes then thy owne naturall wit and ſagacity? would'ſt thou do ſo? I know thou would'ſt not And yet wilt thou run this hazard? and venture all the happyneſſe thou expecteſt? and ar… capable of thus? doſt thou dare to lay the ſtreſſ… of thy eternall welfare on ſuch a foundation a… is ſure in nothing but to deceive thee! O… that all would, and I beſeech you Scholars (whoſe parts I highly prize and value whoſe danger in this I partly know) that you will conſider a while. Can you goe to Heaven with uncleane hearts? with ſinfull natures? can any thing that is uncleane? or that defileth enter there? ſhall any who worketh iniquity dwell in the holy hill? And how can ſuch uncleane things as the naturall heart enter? How p. 159ſhall that which defileth the whole life? that Polluteth every action? whoſe w…rke is nothing elſe but to increaſe abomination? how ſhall this dwell in his preſence who hateth ſin with an infinite hatred who knowes, and will judg, in another kind of manner th…n now men judge themſelves? I confeſſe if God never would rip up the breaſts of men, if he would never anatomize them, nor turne their inſide outward, if he would never ſearch the heart, and try the reines, then might I have ſpared this Admonition, for it were then no great matter whether men did enquire into themſelves, or upon enquiry whether they diſcovered any thing, or not: But ſince God hath purpoſed to try, and diſcover the very ſecrets of the heart, ſince his judgment will be according to truth, (be our judgment of our ſelves what it will) it is of higheſt concernment to us, that we proceed in judging our ſelves (ſo neere as we can) by the ſame rule, and make the ſame diſcovery, which God will make when he judgeth. And this he never will, or can do who makes no farther enquiry then his beſt improved parts can diſcover. In a word thou who makeſt this enquiry, and reſteſt ſatisfyed in it, wilt find thy ſelfe as farre miſtaken, as that malefactour, p. 160who in the priſon makes a ſleight buſineſſe of his ſelony, and examines it with a voluntary hideing of that which his judge knowes and which is undoubtedly enough to hang him, and upon this pronounceth himſelfe guiltleſſe. Tremble at the thoughts of that ſoul's amazement which here deceives it ſelfe with ſuch inſufficient ſearch; which relyeth on this deceit, and finds the greatneſſe of it at laſt, when God diſcovers it to him, that he is not fit for an undefiled inheritance who hath ſo defiled a heart, and uncleane nature: be not deceived thou muſt be cleanſed or eternally periſh, if thou wilt be cleanſed thou muſt know thy uncleanneſſe, and vileneſſe, in other manner then yet any naturall, (though improved) man ever knew upon enquirie into it by his beſt naturall abilities, and therefore as thou tendereſt the iſſue of thy ſoule, which will be of eternall and infinite moment to thee, beware of this light which cannot diſcover, beware of reſting in this partiall and falſe knowledg which thou mayeſt poſſibly get by more refined naturals. Take heed thy knowledg be no more then of the unreaſonableneſſe of thy ſinfull frame, and motions: endeavour to get a knowledg of the p. 161ſpirituall wickedneſſe of them, and of that contrariety that a naturall heart hath in it to a ſpirituall law: Hell is full of the knowledg of ſin's unreaſonableneſſe, and the way to bell may be full of this knowledg too, and I would not thou ſhouldſt r…ſt in that knowledge which is not the direct and certaine way to eſcape hell, take heed of reſting in that knowledg of this ſin to which the improvement of naturall parts may carry thee, in the generall, whileſt thou do'ſt not in particular ſee how it intermixeth with every duty, ſo that thou needeſt grace to pardon and accept it, and a mediatour to procure both: it is a dangerous miſtake which the naturall man runnes himſelfe into when he ſeeth not the iniquity which is in his duties when he ſeeth not how ſinfull he is in all his religious ſervices: it is a miſtake, that expoſeth him to proud thoughts of himfelfe, and of his duties, that excites him to reſt in himſelfe, that canſeth him to keep at greater diſtance from Chriſt, to undervalue pardoning mercy, and free grace, to increaſe his ſins (for reſting on duty redound's much to the encreaſe of ſin,) to render him hatefull in the account of God, who is a profeſſed enemy to every proud perſon: Now ſuch are the fruits of this knowledg we p. 162warne you of, take heed of it.

2. Caution. Againſt relying on the opinion of men in their aſſertions contrary to the experience of Saint, and witneſſe of Scripture.

2. Thē we have very good reaſon to beware how much we give to the judgment & opinions of learned & improved men in this point which never any of them whilſt naturall couldfully diſcover, and in which they have ever been prone to advance nature, and debaſe grace, in which they have generally ſet the crowne on Nature's head which they admired, in the meane while robbing grace which they knew not. Me thinks I need not ſay much to adviſe you in this, would any of you rely much on the judgment of a boaſting ignoramus? when thou art ſick thou adviſeſt (not with one that never did, or ever will be able to find out that diſeaſe but) with one who is known, either to have already diſcovered it, or that is known to have skill ſo as to do it, if any can. When thou travelleſt, and needeſt a guide, thou wilt not take him, thou art ſure will miſlead thee, but cannot direct thee; it is no whit leſſe folly to reſt on the opinion of thoſe learned men who ſpeake of this without an experienced obſervation of this ſin in their hearts, it is of much moment in this point that we have ſomewhat of aſſurance, that the man is a Saint and renewed in the Spirit of his mind whoſe judgment p. 163we take concerning this, it is I hope ſo fully proved that great meaſures of unſanctifyed learning and groſſe ignorance of this ſinne may be both in the ſame perſon, that I do not need inſiſt on farther proofe; I onelyonly deſire you not to truſt to the opinions of them in matters they do not underſtand; I do not diſſwade you from valuing them, and expreſſing your value of them by giving what is due to their opinions, in the things they are learned in. But I warne you to take heed, that you do not rely on their judgment, and opinions though ſeemingly backed with ſtrong probabilities, and reaſons in this and other points which are known aright onelyonly by a ſanctifyed and regenerate ſoule. Many of thoſe who have erred in this doctrine have been men of great parts and abilities, ſo are many of thoſe who at this day do miſtake this whole doctrine and it is (beſide what we have ſaid allready) to be accounted among the hidden things which are not revealed to the wiſe and prudent. Math. 11.25.Matt 11:25For whether you referre the relative foreign to the whole chapter, or to the 20th verſe, and thoſe which follow onelyonly: yet ſtill you'l find that the doctrine of Repentance, and Remiſſion of ſins: the doctrine of Salvation, and redemption p. 164from wrath which we deſerve, from ſin under the power of which we are by nature: compriſeth the things here intended. And if re…tance and the doctrine thereof in its full extent, and latitude be the comprehenſive ſumme which is here aimed at, and which is hidden from the wiſe, and prudent then we have ground to beware how farre we rely on the opinions and aſſertions of theſe men, who cannot diſcover the truth which lyeth hidden under a vaile which

1. Their impotence and inability hath drawn over it, (they are not able to diſcover it)

2. Their unwillingneſſe to know, hath brought on them (they are loth to be acquainted with it)

3. Judiciall blindneſſe hath drawn over it (that they ſhall not, becauſe they will not)

It is ſafer much to heare the opinion of a ſaint experienced in his own heart, and well verſed in the Scripture, touching this then any of the learned naturall men, who are unacquainted with the continuall oppoſition their naturall hearts do make againſt the Law of God: I had rather heare a ſouldier who was not onelyonly an eye witneſſe but a chiefe combatant give the relation of the p. 165fight, then one who (though never ſo well skilled in the ſpeculative part of military diſcipline) ſpeaks onelyonly according to the rules of his art, I ſhall rather truſt a conflicting ſoule, and believe his relation, both that, there is ſuch an enemy, and that, he is within us continually levying warre againſt us: then truſt the ſeeming reaſons of learned men againſt it, or the determinations of thoſe who ſpeake onelyonly their ſpeculations. The ſeeing eye is to be truſted in the judgment of Colours, before the learned head which onelyonly diſcourſeth over his blind ſtudies: the enlightned ſoule ſees what it reports and is to be credited. The learned naturall man wanteth eyes to ſee and ſpeaks by heareſay what this ſinne is, the right knowledg of which is one of the things of the ſpirit of God, which he receiveth not, nor can he untill changed from naturall, to ſpirituall.

In a word the whole doctrine of the croſſe of Chriſt (i.e.) our deliverance from ſin, and the conſequents of ſinne, by the death of Chriſt: The doctrine of our fall, and miſery: of our ſinfulneſſe, and inability to good: of our reſtauration, and renovation, &c. are in the whole contexture of them accounted focliſhneſſe by the wiſe among the Greeks and p. 166Jewes (i.e.) by the choiceſt men for naturall Parts, and the improvement of them, both within and without the Church, And can it be expected? that a man who thinks himſelfe a wiſe man ſhould ſtrictly enquire into that, which he accounteth folly, or care to have an inſight in any part of that, which he eſteemes as much below him and his thoughts, as a foole is below a wiſe man? and ſolly it ſelfe, below excellent wiſedome and underſtanding? if you would then chooſe you a maſter to teach you more fully this doctrine leave the Schooles of Phariſees, Seribes, diſputers of this world (whoſe wiſedome God hath infatuated) and go to the convinced, humbled, and ſanctifyed ſoule, and aske him concerning it. Scholars whoſe buſineſſe lies among the volumes of writers, whoſe various poſitions, and doctrines divide from the truth, as well as from each other, be you eſpecially adviſed to try, before you truſt, every thing you meet with in men's writings, which are accounted profound and learned; and be perſwaded to enquire what experience, (ariſing from the conflict between grace and corruption, between holy principles and remaining luſts,) will informe you in this weighty truth: Prize and p. 167keep cloſe to the ſound Doctrine which holineſſe and learning jointly improved have delivered to us from the Scriptures, and which you may meet with up and downe in the writings of our Engliſh Practicall Divines, whom you may truſt whileſt you muſt diſſent from others that are accounted more learned.

3. Caution. Learned men's ſlighting grace be a ſtumbling block to us.

3. Then let it not be a ſtumbling block to us, that ſo many men, of choiceſt parts, of higheſt improvements, do ſo little regard, ſo little deſire, and labour after: So little value, and eſteem ſanctifying, and renewing grace: take not an offence at the thinneſſe of learned men, that they croud not towards the fountaine opened for ſinne and for uncleanneſſe to the houſe of Judah and to the inhabitants of Jeruſalem,Zec. 13 1. were no other reaſon at hand which might be given, this which ariſeth from their ignorance, and unbeliefe of the ſinfulneſſe, and uncleanneſſe of their nature were abundantly ſufficient to ſatisfy us why they doe not throng after that Grace, which might cleanſe, and purifie them. Why ſhouldeſt thou wonder that blind men walke up and downe in garments all over foule, and dirty and never goe to the river where they might be waſhed? And why ſhouldeſt p. 168thou wonder then, that blind ſouls, poſſeſſed with opinion of their own purity, and holineſſe; being ignorant of that maſſe of corruption, which lyeth hidden in their heart ſhould ſtand at diſtance, farre off from Chriſt, and grace, which might cleanſe them. Thou wouldſt not be offended to ſee a company of deſperate ſick perſons inſenſible of their danger go by, and neither call at, or go into the Phyſician's houſe to be healed. This ſhould not (I am very confident) beat thee off from going thy ſelfe to be healed ſince thou knoweſt thy diſeaſe. Now then why ſhould it be a ſcandall? or a diſcouragement to thee? becauſe few learned men go to Chriſt, eſpecially now that thou art warned of it, and haſt heard this reaſon given thee; thou heareſt, that they cannot ſee their need of Chriſt with the beſt helpes of nature, and education, and therefore they keepe off from him. But obſerve it, Who do more readily? more ſpeedily cloſe with grace then theſe men when once they are enlightned and ſavingly convinced? I think no men make more haſte to the city of refuge then theſe men, when once the ſpirit of God doth convince them, that juſtice purſues them, and when the conviction p. 169is ſet home, ſo that they have reall apprehenſions of their dangsr; and there is a good reaſon for this haſte they make before others viz: Uſually they have clearer, diſtincter, and deeper apprehenſions of their ſtate, and condition then other men, and the cleerer and deeper our apprehenſions are the ſpeedier our attempt will be to eſcape thoſe dangers which we apprehend are likely to fall on us. Now there are two things which do render theſe men's apprehenſions more cleare and diſtinct viz:

1. Greater meaſure of light ſhining into the underſtanding, and overpowring all its falſe lights which the man (proud once of his parts) did before ſet up, for as a man who walk's by a weake, and glimmering light would refuſe that light for his guide which another that was wholy in darkneſſe and knew himſelfe ſo to be in the darke, would readily embrace; ſo is it here, many that have great parts and abilities ſhining in them like ſtarres, or comets in the night will put off that weaker convincing light of the truth, which one who findeth himſelfe all benighted rejoyceth to ſee though but a ſtarre, the leaſt degree of light, and is convinced ſoundly; whereas more and ſtronger p. 170light is needfull to convince a learned ſinner throughly and ſavingly. Hence it is that they ſo much differ in ſo little time in their apprehenſions of impending danger, the naturall learned man had apprehenſions of the excellency of his ſoule, of the power of a God to puniſh, of the great miſery and unhappineſſe, which the ſoule muſt needs lie under, if this God proceed to puniſh: he can diſcourſe of the inſupportable paine which Immateriall ſoules endure, this he can do upon maximes of Reaſon, ſo that the man doth ſee ſomewhat before the ſaving illumination of the ſpirit of God doth enlighten him with a better light, but ſo ſoone as this ſhines in upon him, he doth with the advantage which the other affords him, ſee much more of theſe things, and his own danger: and accordingly haſteneth his eſcape from it. Thus acquired Improvements under a through worke of conviction haſten men from the danger they were in. Againe

2. Improved parts lie uſually in a ſoule that is of larger and vaſter capacity, ſo that it ſooner receives much of ſpirituall light, and hath larger and more extenſive apprehenſions of the excellency of Grace and mercy in a Jeſus. And ſo upon through p. 171Convictions flyeth more ſpeedily to Chriſt, and riſeth higher in it's value of Chriſt. So that if you needs will eye, and take example by learned men, then look on thoſe who are under a ſaving worke of the ſpirit of God, and judge by their apprehenſions and value of Grace Now, what will be the apprehenſions and value which the reſt ſo enlightned will have of the ſame grace: if you will reſolve to weigh Grace in the ſcales of learned and improved men, then borrow St: Paul's ſcales and weights, which be uſed after converſion, or under the worke of conviction, and judge as he did of Grace, when he 1 Tim. 1.14,15.1 Tim 1:141 Tim 1:15had obteined mercy through exceeding abundant grace in our Lord. When he came to judge of things aright, and eſteemed what was once his gaine now Phil. 3.Phil 3to be l…ſſe and dung for the excellency of Jeſus his Lord. There are none can better eſteeme grace, then learned Saints, and yet none more vilify it then learned ungodly men, ſtumble not at theſe, but be perſwaded to follow the other.

Uſe 3. of Tryall. Try then what your knowledge of this ſin is.

3. If the beſt improved parts cannot diſcover the ſinfulneſſe of our polluted natures, and if there be ſo different a knowledge of this in the regenerate and unregenerate, as we have already endeavoured to evince, p. 172Then, I intreat you, try what is your knowledge of the ſinfull nature you carry about you. Put the Queſtion to your ſelves, Do I know this indwelling luſt as Paul knew it? if I might at any time preſſe this uſe, I may now, for no men are ſo much in danger of taking a falſe and inſufficient knowledge of this for true and ſufficient, as are Scholars who know much, as of other things ſo of this alſo, in the ſpeculative part of it. And I know a deceitfull heart is apt to ſuggeſt to us ſcholars, that what we know of this is enough. But we muſt not truſt our own hearts much in this, or in any thing elſe of weight and moment: and therefore I take the boldneſſe to renew my requeſt, to reinforce the advice to you ſcholars, try your knowledge. And I do this, (beſide the weighty conſiderations equally obliging us with others) on ſome more ſpeciall conſiderations obliging us Scholars more then others, and I in treate you to weigh them.

1. Greater proneſſe to miſtake.

1. You are in a more apparent danger of being deceived with a common ſuperficiall knowledge of this then others are, whoſe imployments do not engage them to a ſearch after all knowledge. We are prone to aime at knowledge for its own ſake, and think it enough that we know, p. 173though this knowledge have no influence upon our heart and life; when we have attained ſome knowledge of this, we haſte many times to the attainement of ſome farther knowledge; and ſo by an eager purſuit of what is not yet attained, we are in danger of contenting our ſelves with a generall ſpeculative knowledge of this, that we may ſpeed on to the diſcovery of other things, whereas other men once getting a diſcovery of this ſin are uſually, or may be more intent, and dwell longer on the conſideration of it. Many things make it more eaſie for us to be miſtaken in the knowledge of this: as

1. Proneſſe to meaſure the knowledge of this by that we have of other things, which are not of ſuch weight and moment, and that have not ſo much influence on our ſoules in the matters of grace and holyneſſe.

2. Frequent temptations with which Satan follow's us, to render this knowledge unprofitable, and uſeleſſe to us. If this doctrine be well underſtood and ſoundly preached, it ſhakes the very foundations of his Kingdome, therefore he will corrupt it.

3. Precellence and greater meaſures of ſpeculative knowledge, then others have of it. A p. 174ſcholar is able to diſcourſe more largely in the whole doctrine of it, perhaps than another, and tell you what apprehenſions heathen Philoſophers had of it, what doctrines the Pelagians delivered in this matter, what the Schoolmen, Remonſtrants, Socinians, Anabaptiſts, or others teach concerning it; yet who knowes none of theſe, but only the naked truth of this doctrine, and improves it to holineſſe, knoweth more truly then ſuch a learned ſcholar.

4. A Scholars knowledge is uſually a more common and generall worke of the ſpirit of God in carrying him on in his ordinary and profeſſed intendment of getting knowledge; whereas in others, there is more of the ſpeciall worke of the ſpirit of God, now it is more eaſie to miſtake under a common, then ſpeciall work of the ſpirit of God.

5. Farther yet ſcholars may more eaſily miſtake in their Knowledge of this then other men, in regard they apprehend many times more ſtrength in the oppoſition men make to the truth, then indeed there is, and ſo do with leſſe certainty and with more wavering hold this truth. Let us then bring our knowledge to the tryall, leſt we certainly be deceived, where we ſo eaſily may be deceived.

p. 1752. Greater danger to themſelves in miſtakeing.

2. Let us do it next the rather, becauſe if we be deceived in this; it is of dangerous conſequence to us, and to our eternall concernment, of much more dangerous conſequence then unto others, for it expoſeth us ſcholars to a greater danger of continuing in a formall, ſuperficiall, externall, and inſufficient courſe of obedience, and ſeeming purity. And who is engaged in this with any competent meaſure of knowledge to hide, or defend, or excuſe himſelfe, is in one of the greateſt dangers of undoing himſelfe; is armed moſt unhappily againſt convictions of the word and ſpirit of God, and is like to ſtand out againſt all meanes of a reall, heart, ſpirituall, and ſaving change and ſanctification. We may in all likelyhood ſooner convince a prophane, looſe, and wicked ſinner, that is as yet ignorant of his ſinfulneſſe by nature, than we can a Morall, temperate, and ſober ſcholar, who knows much of this with a ſpeculative knowledge, and ſuppreſſeth much the working of this ſin by his morall principles and advantages. Scholars who are outwardly blameleſſe, but not inwardly ſanctified, and who have ſomewhat of the knowledge of this ſin in their heads, but nothing of the experienced heart knowledge p. 176of it in their ſoules, are the men moſt in danger to live and dye in a formall ſeeming holineſſe, in an outſide glorious ſhew, with inſides full of corruption and rottenneſſe: they are moſt in danger to paſ…e among men, and with themſelves for Saints, while there is nothing at all of the ſaint in their heart, nor any thing, but the hypocrite, and painted Sepulcher in their life. Your danger is greater, let your ſearch be ſtricter then other men's.

3. Greater endangering of others.

3. Try your knowledge of this, becauſe it is a truth of Generall influence on the heart and life of men: and either doth much promote their reall holyneſſe, when it is rightly unfolded and ſet home upon them, or elſe much impede & retarde it, when it is not rightly apprehended by us, and unfolded to them. A learned man erring in this, endangers his hearers, and though I intend not particularly to inſiſt on theſe dangers, yet this I ſay in the generall, That the preacher who hath no other knowledge of this ſin, then the Phariſees had, ſhall have no better diſciples then they had. If you would not then expoſe them to the dangerous miſtakes of ſeeming holyneſſe, of counterfeit regeneration &c. look to it, and ſee that your knowledge be right in this particular, p. 177Conſider the ſafety and welfare of pretious ſoules is concerned in this, they may periſh through a miſtake of their naturall condition, into which miſtake yours may lead them, and it is dreadfull to have blood of ſoules lying on your head. Scholars ſeldome are ſingle in their errors, and the more eminent they are, the more dangerouſly do they erre: and I know not a point, wherein there is much more danger attends our miſtake, then doth attend our errour in this, and the doctrines depending on it. What more dangerous and deſtructive, then that errour which leads us from powerfull and irreſiſtible Grace? then that which hath direct tendency to undervalue Grace? what more pernicious then that miſtake which leaves a heart ſecretly corrupt and unholy? and rends to the binding up the ſoule under this untill the heart-ſearching God diſcovers and judges it? It is a ſoule-damning errour, which doth enſnare the ſoule in a partiall, outſide, and inſufficient renovation. Now of ſuch tendency is this to our perſons, and of ſuch ſad conſequence will it be to others who may poſſibly be hearers, blind leaders of the blind untill both fall into the ditch, will be the finall and laſt iſſue of us, and our followers, if p. 178we miſtake ſuch weighty neceſſary truths as theſe are.

4. Expected eminence before others in holyneſſe.

4. Conſider next, if you have not cauſe to enquire and examine your knowledge of this, whether you had not need be more diligent by much then others, on account of more eminent and exemplary holyneſſe expected from you Men do (and reaſon good they ſhould) expect more perfect and exact holyneſſe from you then from others. You know more of your maſter's will then they, you know more of the excellency of holyneſſe, you know more of the reward to holyneſſe, you know more of the vileneſſe of ſin, of the unſuitableneſſe of ſin to your admired and noble ſoule, and reaſon &c. on theſe and many other accounts it is expected that you ſhould be more holy then others. Now if you miſtake in this doctrine, which rightly underſtood hath notable influence on the ſoule in order to exemplary holyneſſe, you will certainly fall farre ſhort of your Duty, and your friends expectation. Now an ingenious ſpirit is very ſolicitous not to fall ſhort of his friends rationall and juſt hopes, I ſpeak to many ſuch now I hope, and therefore I promiſe my ſelfe of you a ſerious tryall of this.

p. 1795. Miſtaken knowledge cannot lye ſtill and do no harme: it will miſchiefe us by

5. Laſtly that I may perſwade you to try conſider your knowledge miſtaken through want of due tryall and examination, will be an conſider your knowledge miſtaken through want of due tryall and examination, will be an advantage which Satan and your own corrupt hearts will take, and improve to further hardning you in ſin, and eſtranging you from converſion. Miſtaken knowledge will not remaine a thing of indifferent nature, but it will eventually prove a great

1. Emboldning us to ſin.1. Ewholdning you to cheriſh and foſter thoſe thoughts, that frame of heart, which ſhould be mortified and ſubdued, and the Divell will be ever animating you to venture ſo far, as your doubts or miſtaken knowledge can ſuggeſt you, poſſibly may venture,

2. Enabling us to colour over our fins, and ſo improve this.2. Beſide the Divell will improve your miſtaken knowledge in this point to a craftineſſe and ſubtlety of improving this ſin, under a ſtaken knowledge in this point to a craftineſſe and ſubtlety of improving this ſin, under a pretence and colour of innocency and ſinleſſe pleaſing or humouring our naturall deſires, we muſt not neglect the ſearch after one, who lurkes in our family, and cannot but cut our thtoats, if we ſuffer him under any diſguiſe whatever; this old man miſtaken will murder ſonles, therefore &c.

Try whether you have diſcovered him, be diligent in the tryall of your knowledge concerning your ſinfull natures. But you will enquire, p. 180how may we diſcerne the nature of the knowledge we have of this ſin? How may we find whether our knowledge be true, right, and ſuch as the enlightned ſoule, ſuch as St Paul, had? well then, hoping thou who ſo enquireſt art in good earneſt, I will referre thee to the differences which are aſſigned already, by which thou mayeſt know what kind of knowledge the unregenerate hath of this ſin, and what the regenerate man hath, and then comparing thy knowledge with thoſe differences, thou mayeſt moſt certainly judge what thy knowledge is. Conſider, is it a ſpirituall knowledge? canſt thou diſcerne the ſpirituall iniquity, as well as the unreaſonable iniquity of thy ſinfull nature? Canſt thou make out the ſinfulneſſe of thy nature, and prove it by Practicall and experienced premiſes? Canſt thou diſcerne how it intermixeth it ſelfe with all thy duties? doſt thou really ſee this? canſt thou heartily grieve for thy ſinfull nature? doſt thou ſee reall cauſe of humbling thy ſoule for this? Canſt thou ſet thy ſelfe with all thy ſoule to oppoſe this ſin? canſt thou ſpend thy time, and lay out thy paines to throw him out of doors, which will (in ſpite of thee) keep poſſeſſion, untill the houſe be p. 181pulled down? Doth thy knowledge of this indwelling luſt provoke thee to hate and deteſt it? canſt thou truly ſay, thou doſt loath it, that it is that which thou canſt not on any account be reconciled to? And tell me what are thy affections to that holy law which forbids this ſin? doeſt thou heartily embrace that commandement which prohibits thy ſoule, leſt it ſhould fulfill the inordinate deſires of this luſt? or couldeſt thou wiſh there were no law to forbid thee? conſider what certainty thou haſt in thy knowledge? doſt thou waver, or art thou fixed in thy judgment? and feeſt what all the proud world will not ſee or believe? doſt thou as St. Paul, ſee another law in thy members? and is this ſeeing thy believing? Anſwer theſe Queries in ſingleneſſe of heart, and do not either deceive us, or flatter thy ſelfe, and thou mayeſt come to know what thy knowledge is of this ſinfull frame of heart. For farther examination, I referre you to the peruſall of thoſe differencing and diſtinguiſhing notes laid down already, to which I will adde two or three more now, and ſo

1. Note of Tryill. Right knowledge of this advanceth grace.

Firſt, Obſerve what tendency thy knowledge hath to the advancement of Grace, to the exalting p. 182free and powerfull Grace; or what tendency it hath toward the debaſing of Grace; by this thou mayeſt give a good Gheſſe at thy knowledge; ſo much as in it is working to the exalting of Grace, ſo much there is of the true and right kind of knowledge, the more thou giveſt of glory to the grace of Chriſt, the more thou demonſtrateſt thy thorough acquaintance with thy ſinfull nature. Doeſt thou with Paul ſee cauſe to praiſe God through Jeſus Chriſt, for ſetting thee free from this ſpirituall bondage? doeſt thou ſee thy uncleane nature with an eye which prizeth and valueth that Grace, which hath in part already, and will in full and perfect manner ere long cleanſe thee. The leper under the Law never knew his leproſie aright, untill this knowledge made him ſeek the remedy for cleanſing, and thankfull that he was cleanſed from it. So likewiſe it is never right Knowledge of our ſpirituall leproſie, untill it tend to an applying our ſelves to Grace for healing it, and end in admiration and praiſe of Grace, that we are healed.

2 Note. Right knowledge relyes on powerfull grace to oppoſe luſt.

2. Next look well whither doth thy knowledge ſend thee for power and ſtrength to oppoſe and ſubdue thy ſtrong luſts? If thy Knowledge p. 183of thy ſinfull nature be ſuch, that it doth convince thee of thine inability to conquer thy luſts, of thine inſufficiency to perfect any good change wrought in thee, it is a very good ſigne thy Knowledge is a right, and ſufficient Knowledge of this Luſt. And if this conviction tend to a ſerious application of thy ſoule to Chriſt, for a preſent ſupply of ſtrength to oppoſe it; thou mayeſt ſurely conclude, that thou knoweſt more, then any unregenerate man in the world doth, of this ſin: for if he can truly ſay, that he ſees a diſcloſure of ſo much ſinfulneſſe in man's nature, that he concludes man cannot conquer it's power, yet he never ſeeketh, or goeth to Chriſt for ſtrength, by which he may conquer it; but all his attempts are made in his own ſtrength Now then deale truly and faithfully with thy own ſoule, and conſider whoſe ſtrength thou uſeſt, and in what power thou hopeſt to ſubdue thy luſts: for by this it may appeare what thy Knowledge is.

3. Note. True right knowledge directs to the right method of ſubduing it.

Thirdly, thou mayeſt know, whither thy Knowledge be right, by obſerving what courſe and method it puts thee …on in order to a holy and blameleſſe converſation. How doth it direct thee in order to mortification, and p. 184crucifying thy luſts and ſins. True and right Knowledge of this luſt doth incline and guide the ſoule, to ſet to a worke of reforming the ſoule firſt. Who knowes the uncleaneneſſe of the ſtreames aright, and would cleanſe them, ſet's to the cleanſing of the fountaine firſt; and who hath right knowledge of a diſeaſe, endeavours a cure by taking away the cauſe of it. Well then, tell me, doeſt thou know that this ſinfull nature is the cauſe of all thy ſinfulneſſe in thy life? doeſt thou then ſee thoſe polluted ſtreames do run from this polluted fountaine? Perhaps thou wilt ſay yes, (and with truth enough too,) but man (tell me) in thy attempts to cut off theſe ſtreames, to reforme and purifie this life, where haſt thou begun? haſt thou cleanſed the ſpring? He that begins not ſanctification in the heart, knows not aright the ſinfulneſſe of his nature.

4. Note Right knowledge aggravates particular fins by this.

4. Right knowledge of our ſinfulneſſe will allwaies account it, an aggravavation of every ſin. If thou knoweſt this ſin aright, thou wilt ſee really a great deale of heinouſneſſe, inexcuſableneſſe, and vileneſſe in every ſin which thou examineſt, on account of thy extreame ſinfull nature. Conſider then with Davids words in thy mouth I was conceived p. 185in ſin, and ask thy ſoule can'ſt thou (as he did) ſee how much, this aggravates thy particular tranſgreſſions? how it add's weight to thē? this make's thē voluntary, delightful, per petuall? this makes them ſtrōger, & enraged, when the holy law of God doth reſtraine and forbid them: Try then by theſe notes, who can truly, and experimentally anſwer to theſe queries, may certainly conclude his knowledg of indwelling luſt is a knowledge better and farre above, the higheſt degree of knowledg in men meerly carnall, though of higheſt improved parts. And here I might have adviſed them to give glory to free grace which hath revealed this unto them for fleſh and blood could not, and ſo have cloſed the Sermon, but then I ſeare, I ſhould leave ſome unſatisfyed, who would gladly get a right knowledg of this ſinfull frame of their nature, and would be willing to ſee more of it. For their ſakes I adde

Uſe 4. A fourth Ʋſe of Direction.

If thou wouldeſt get, and keep up a more full and cleare knowledg of this ſinfull frame of thy nature, then let it be thy care

Direction 1. Directi: Study thoroughly, and and affect thy heart with, the nature and extent of Gods Law.

Firſt, To ſtudy well the nature of the Law of God, endeavour to know much of this perfect Law, and then thou wilt know much of thy imperfect p. 186heart; Study throughly, and determine clearely the maine Queſtions touching the obligatory power of the Law of God, by which it bindeth the very mind, and ſoule in its habituall diſpoſition, and firſt motions; he that doth not ſtedfaſtly, believe that the Law of God doth lay an engagement on the inward frame, and bent of the heart will never ſtedfaſtly believe there is ſo much wickedneſſe in the frame of the mind; as he ſeeth there is, who hath well and clearely ſtated this point: It is the Law by which we have the knowledg of ſin, Rom. 3.20. (ſo the Apoſtle aſſures us) when we know the juſt extent of the Law of God, we do diſcover the extent of that Luſt which is contrary to it, and ſo when we ſee the Law extends to the frame of the heart, and firſt motions we ſhall ſee what ſinfulneſſe there is in both. When we know the holyneſſe of the Law of God; we then ſhall diſcover the ſinfulneſſe, and vileneſſe of ſin, of this ſin: the known purity of God's Law, will diſcloſe the unknown impurity of ſin, and luſt. Study well the ſpirituall nature of all the commands of God, when the ſoul ſeeth (as Paul) that the Law is ſpirituall, it will alſo be able to ſee the ſpirituall wickedneſſe, which is in luſt that is contrary p. 187to it. And remember, in thy ſtudying of theſe points, that thou do not onelyonly ſtore thy head with demonſtrative arguments, that the Law is thus perfect in the extent, and holyneſſe and ſpirituality of its precepts; but with demonſtrative arguments joyne alſo affecting motives, that may worke on thy heart, as well as informe thy head. Want of theſe two, (I perſwade my ſelfe,) are the great cauſe (at leaſt they are one great cauſe among others) of the ſad learned, ignorance and miſtake of great improved parts; For whileſt learned men miſtake in the extent of the Law of God, and determine that it bindeth no more then outward acts, or perfected, conſented to, and deliberate Motions and purpoſes of the mind, it is impoſſible but that they ſhould preſently acquit both the frame and firſt motions of ſinfull hearts, and pronounce them under no law, therefore contrary to none, and therefore not ſinfull.

This is the grand fundamentall errour on which the reſt are built, and which neceſſarily induceth us into many, and great both Practicall, and ſpeculative errours; This is the foreign of the ſeverall learned erring men, and parties which I have reckoned up in the confirmation of the Doctrine; p. 188if therefore thou wouldſt avoid a dangerous errour and get a true right knowledg touching thy ſinfull nature, be diligent to underſtand the truth, of the affirmative ſtate, of that Quaeſtion whether the inward, habituall, and ſecret frame of the heart, and the firſt, unformed, indeliberate, and unconſented motions be, and ought to be under the Law of God? to this adde the ſecond part of this direction viz: the affecting moving conſiderations that worke upon the heart, the defect whereof, hath been the cauſe of the uſeleſſe, and unprofitable knowledg of this Luſt in thoſe unregenerate learned men among us, who have been ſound in their opinions, and determinations of this doctrine, and who have mainteined in their diſputes the contrariety of the Naturall heart, and it's firſt motions to the holy Law of God, and conſequently the great ſinfullneſſe of them, ſo that they have been in part right in their knowledge, Even ſo far as a ſpeculative judgment was to act, they have acted their parts aright; but then they have failed in that other, which is the practicall part of this knowledge, which ſhould worke upon the affections, and heart; and endline the heart to cloſe with the Law p. 189of God in oppoſition to the ſtirrings, and actings of this ſin; which ſhould engage the heart to love the Law, and to hate that ſinfull frame, thoſe ſinfull projects, and tendencies which are contrary to the Law. In a word then, right knowledg of this ſinfull nature conſiſts in ſuch a thorough, full, and adequate, diſcovery of it, and its workings, together with a hearty, affectionate, and well grounded diſlike of it and oppoſition to it; the firſt part of it thou wilt attaine by a thorough ſtudying of the ſpeculative part of the queſtion, touching the Law of God its nature and extent; The other part thou wilt get, by engaging the affectionate part of the ſoule, with thoſe moving conſiderations which will perſwade thee to cloſe practically with the Law, as underſtood in it's full extent.

2. Be dilgent in comparing thy heart, its frame and inclinations with the Law ſo known.

2. If thou wouldeſt get, and keep a right and due knowledge of the ſinfulneſſe of thy nature: Then be often, diligent, and humble too, in comparing thy heart and its tendencies with the Law of God. Let not thy ſelfe-examination be onelyonly taken up with the outward, viſible part of thy life: ſhe may appeare neat and cleanly abroad who may poſſible be found a very ſlut at home, within p. 190doores: follow thy ſelfe into thine heart and ſearch well the ſecrets of thy ſoule, neither be thou ſeldome in this worke, doe it often, for there is danger in little intermiſſions of our watch, the waters which ſilently glide from this fountaine will riſe to an undiſcerned depth in a little time. He that ſeldome ſearcheth, hardly ever comes to a juſt diſcovery of his heart: It is an often repeated ſearch that is likelyeſt to diſcover a notorious cheate: and when thou tryeſt be not negligent, and careleſſe in it, do it diligently, make it thy buſineſſe, and then thou wilt find what now lies hidden out of ſight, a dangerous Fiſtulating tumour, muſt be ſearched with much diligence, or the chirurgion will never know either it's depth, or danger: This ſpirituall corruption of our natures hath many, and very deep pipes: and all our skill is little enough to find out its ſecret conveyance, and therefore in thy ſearch be not ſlothfull, and ſleight. And remember to take humility along with thee in the tryall, for pride will never be content to let the heart appeare as it is, a proud man is never an upright judge of himſelfe, he ever accounteth himſelfe better in the ſcales, then he is: whereas the p. 191humble man either judgeth exactly, or wiſely ſuſpects himſelfe to be defective, and wanting of weight. Whoſo hath gotten ſuch knowledg of the nature of God's Law, and doth thus ſearch, may hope, that, he ſhall in due time diſcover this ſinfulneſſe, which appeare's in it's fruits, not all at once, but ſome time more, ſometime leſſe, as provocations, and opportunities ſet it on worke. Now thy frequent ſearch will diſcover it in this part of it: The enemy that makes his excurſions often muſt be as often obſerved & watched: and if thou would'ſt know him throughly thou muſt not ſleep ſecurely and let him make inroades upon thee at his pleaſure. This ſinfulneſſe is wiſe and politique it doth not allwaies appeare in the ſame garbe in the ſame method, it varies it's manner of working, and thou muſt enter the ſearch after it with wifedome and diligence both, or it will be too crafty, and ſubtile for thee: The more various it is, the more diligent thou ought'ſt to be, and deave with this as men doe with cunning cheaters, that ſhift their lodgings, change their habits, alter their carriage and Proteus like appeare to you in a thouſand ſhapes, keep your eyes on them, follow them to their very lodgings, p. 192& retiring roomes, ſo do you keep your eye diligent in the watch of your ſinfull nature, that you may ſee it in it's retiring roome where it prepares to change it's ſhape.

Men, that ſtand without, ſee not what baſe fellow act's the part of a King on the ſtage, or how uncleane a villaine act's Joſeph's part, but he that goe's off' the ſtage and ſee's them behind the courtaine in their retiring place diſcover's all this, ſo may we by a diligent obſervance of this.

3. Direction Keep thy heart tender and eaſily affected with ſin as it is contrary to God and his Law

3. Thirdly, if thou would'ſt get and keep more cleare apprehenſions, and knowledg of the ſinfulneſſe of thy nature; Then be carefull to get, and keep a tender heart, that ſoone feele's, and is eaſily grieved for ſinne as it beareth a contrariety to the Law of God, and the holyneſſe of his nature: what ever thou doeſt, be ſure to take heed thy heart doe not grow hard, and inſenſible; leaſt it contract a brawny and callous hardneſſe under ſinne, it muſt be a conſiderable cut that bring's blood, or paineth a man in that part of his body which is much hardned, whereas the leaſt ſcratch will draw blood, and bring griefe with it to one who hath a tender cuticle. A hardned heart will not be ſenſible of ſin, unleſſe it be ſome great one, which p. 193wound's deep, and then perhaps it may be ſomewhat ſenſible of it, but yet not duely affected with it.

Naturalliſts tell us that thoſe creatures which are foreign are not ſo perfect and acute in their ſight, they cannot ſee ſo well and clearely. It is moſt undoubtedly true of the ſoule, that ſoule which through ſin hath it's eye either darkned, or thus affected with dura lippitudine It's diſeaſe marring the ſight through a horny filme growing on the eye.can never clearly, and fully diſcover ſin. Looke abroad into the croud of men, who call themſelves Chriſtians, ſee how they differ in their account of ſin, proportionably to their different degrees of tenderneſſe of heart: Reall Saints under a defect of this have (and I wonder not at it) fallen into a defect of judgment concerning the greatneſſe of ſin, they have accounted that a little ſin, when their hearts have been ſomewhat hardned which in a tender frame of ſpirit they more rightly eſteemed a great ſinne. And obſerve it, as you have loſt of your tenderneſſe, ſo your ſin hath loſt of it's heinouſneſſe in your account: recovered backſliders among Saints will beare me witneſſe to this truth.

Tell me diddeſt thou rightly ſee the great ſinfullneſſe of an earthly mind of a formall p. 194and hypocriticall heart, of a careleſſe and looſe heart, of a vaine and fooliſhly wanton heart? Diddeſt thou not think there was leſſe evill in them when thy heart was ſomewhat hard, and had loſt of it's wonted tenderneſſe? How hath thy boldneſſe to ſinne, and thoughts that it was but a little ſinne which thou art now about to commit, gotten ground on thee upon ſuch a decay? time was, when thou who art a tradeſman ſaweſt a great deale of ſinne in a lie, or equivocation to cheate, in a little too much gaine; Time was when thou who art a Scholar ſaweſt a great deale of ſinne in miſpending a day, or a few houres of thy time; what is now the cauſe thou doeſt not ſo judg? Is the ſinne changed? Or is the Law changed? No, but thou art changed, thou waſt then of a tender frame of ſpirit, but now haſt loſt it, and thence it is thou ſo miſjudgeſt: once thou couldeſt not ſtep a ſtep in thoſe rough and thorny waies but thou did'ſt bleed, and ſmart for it: why doeſt thou without ſenſe of ſmart now runne long in them? is not this the cauſe? thou haſt hardened thy ſelfe in them, and canſt not ſee the evill of them. In a word our ſight, and knowledg of the ſinfulneſſe of our nature, p. 195is a knowledg of Spirituall ſenſe, and very much reſemble's our knowledg which have by our bodily ſenſe in this, that due, and juſt tenderneſſe is a very neceſſary, and convenient diſpoſition of the organ to diſcerne the object; ſo let our ſpirituall ſenſes be exerciſed in judging of ſin with this convenient diſpoſition in the faculty, and wee ſhall certainly judge more rightly of it.

Direct. 4. Oppoſe ſin, eſpecially begin the opoſition againſt firſt ſtirrings of it.

4. In order to which farther, take this as a fourth direction, Give a vigorous oppoſition to ſinne univerſally, and begin your oppoſition at the very firſt ſpring, and root of it; let no ſinne dwell peaceably in your ſonles, and let not any ſin have a ſeaſon to grow, but cut it off' ſo ſoone as it ſprouts forth; No man ever came to a right knowledg of ſinne by indulging it, for it ſtill appeareth other then what it is to him, who is unwilling to ſuppreſſe it. As to the power, and ſtrength with which it worketh, and as to the wiſedome, policy wherein it contrive's it's works, it is more then evident, that the beſt way to diſcover them is by oppoſeing our ſelves to them; the encounter of an enemy is a meanes to draw forth his power, and craft which had otherwiſe lay hidden. And it will appeare alſo a very ſuitable, and congruous p. 196way to diſcover both the ſinfulneſſe and the guilt; the uncleaneſſe, and the danger of ſinne, both in the branches and in the rootes of it by a timely and vigorous oppoſition of it. For whileſt we oppoſe it in the power of the ſpirit of God, and by the word which is holy and directeth us in an oppoſition, there is an increaſe both of an internall light in the mind, & of an externall light in the word, the one as the light of the eye which ſeeth the other as the light of the ſun by which it ſeeth, the fouleneſſe and blackneſſe of ſinne. The word and law enlighten the ſoule which before was in the darke, and blind; and then the more the enlightened ſoule adheres to this word in oppoſition to ſinne, the more it ſeeth of the purity of the word, and the vileneſſe of ſin. There is in the word a native fitneſſe to produce this effect, and a kind of naturall connexion between theſe termes. Contraries illuſtrate, and diſcloſe each other, and whileſt wee lay the word of God before us commanding one thing and our ſinfull hearts ſuggeſting an other, ſinne becomes in our ſight exceedingly ſinfull, ſo it did to Paul, Rom. 7.13. Beſide this, God doth delight to diſcover how ſinfull a naturall heart is to thoſe, who would really have a deliverance p. 197from it, and bleſſed them in this oppoſition to this end; and farther, thy oppoſition to it will be a meanes to take off the temptation to like and plead for that which thou ſhould'ſt, but haſt not diſliked and oppoſed; and it is a dangerous temptation to overlooke ſomewhat of evill in that we have done when it is done, ſince wee oppoſed it not when it was in doing; men would faine be found not ſo guilty, where they are ſure to bee found ſomewhat guilty. Thou wilt be the more willing to ſee the ſinfulneſſe of a naturall heart, when thou ſo oppoſeſt it, becauſe thy oppoſition to it make's it ceaſe to be thine in a great meaſure, no more I, but ſin that dwelleth in me, no more I, but Satan that take's advantage of a ſinfull heart, &c. Thou who canſt oppoſe ſin vigorouſly, and heartily, needeſt not be ſo much aſhamed of it, and thou wilt the more certainly diſcover that fully which thou mayſt without ſhame, when another will not (if he could) becauſe he cannot but with ſhame. But why ſtay I on theſe? Chriſtian who ever thou art that heareſt or readeſt theſe lines, tell me didſt thou ever ſee the ſinfulneſſe of thy heart propending to ſin ſo clearely, as thou haſt upon a victory over it? preſently after a ſtrong oppoſition p. 198to it? In a word either thy reſiſtance hath foiled ſin, then on ſerious view of it, with all its circumſtances, thou haſt ſeen what vileneſſe was in it; or if thy reſiſtance hath failed of the ſucceſſe thou deſiredſt, and thou haſt fallen, yet upon recovery thou haſt ſeen, and abhorred that ſinning ſin which hath ſo defiled thee, who fall's unwillingly into the mire, uſually ſees the more, and is the more affected with that uncleaneſſe which he hath contracted.

4. Direct. View it with a weeping eye, & mourning heart.

5. Would'ſt thou know aright the ſinfulneſſe of thy nature? then be not a ſtranger to, nor ſeldome in a ſerious and deep humiliation, and ſorrow for this ſinfull frame; though he cannot ſee bodily objects well, whoſe eyes are full of teares, yet he ſeeth theſe ſpirituall objects beſt, who ſeeth them with eyes filled with teares. He that was never duely grieved at an unkindneſſe done by him to his friend, never knew how great that unkindneſſe was: and he that never grieved, that he carryeth about him a ſinfull heart, never knew yet how ſinfull his heart is which he carrieth in his breaſt. For theſe well regulated affections and paſſions are very ſagacious, and quick-ſighted in the diſcovery of that which is their proper object. p. 199Thus well guided ſorrow (ſuch as I now ſpeak of) can find out the nature and aggravations of that, for which the ſoule grieveth: and if once thou canſt bring thy ſoule to weep in ſecret over this ſinning ſin, thou mayeſt be aſſured thou already haſt ſome degree of true right knowledge of this ſin, and ere long (holding on thus) wilt get greater degrees and meaſures of it. Every tear thou ſheddeſt will be a glaſſe to repreſent ſomewhat more of it, and every ſigh will be a blow at the door of this charnell houſe, or houſe of corruption, untill it be broken open, that thou mayeſt ſee and cleanſe it. Chriſtian, view all the remarkable ſeaſons in which thou haſt had any ſight and knowledge of this ſin more then ordinary, thou that haſt ſeen much of it in thy reading the law, in thy hearing the law preached, in thy meditating on it, or whileſt thou haſt been conferring about it. Didſt thou ever ſee more of it at ſuch times, or ever ſo much, as when thy ſoule hath been ready to melt into teares for it, whileſt thou haſt fixed thine eye upon it and wept? Call to mind what Improvements thou haſt gotten to thy Knowledge at any times, I know little, if thou ſayeſt not that Mourning p. 200times have been the ſeaſons, and weeping eyes have been the organs which have made the fulleſt diſcovery of this ſin, and added the moſt conſiderable improvement to this Knowledge. Job was a mourner when he ſaw, and left it for our inſtruction, that Job. 14.4.Job 14:4none can bring a cleane thing out of an uncleane: And David was broken-hearted, wholly immerſt in teares, when he breathed out that confeſſion, that full and clear deſcription of our ſinfull natures, which are ſhapen in iniquity &c. In a word, get thee a veſſell of Chryſtall teares, if thou wilt ſee how great the unhappy Eclipſe of thy glory is. Men who would ſee the Eclipſe of the Sun, chooſe to ſee it in a veſſell of clear water, and enlightned ſoules ſee the greatneſſe of their Eclipſe beſt in the veſſell filled with teares of Godly ſorrow.

6. Direction. Joyne lear ning and experience together, ſtudy it joyntly in thy heart, & other men's books.

6. Wouldſt thou get, and keep up a right Knowledge and apprehenſion of this ſinning ſin, of this indwelling luſt? then joyne the Practicall Divine, the experienced Chriſtian, and thy own obſervation to thy ſtudy of thoſe authors who are accounted highly for their great learning. Do not ſeek a right Knowledge of this onelyonly from the learned, nor yet promiſe thy ſelfe a full Knowledge of it p. 201without them. I know others may have a Knowledge full and ſufficient for them (becauſe they are not Scholars, nor muſt be preachers) without enquiry into it, by the directions of learned men, but you are Scholars, who may poſſibly be teachers of others, you muſt in order to a full diſcovery examine what learned men have ſaid in this: but yet conſider that ſomewhat elſe beſide learning is requiſite to make them meet guides to you: joyne therefore Learning and Experience together in thoſe Authors you ſtudy touching this, their Learning enables them to diſcover the truth in the more ſpeculative, & notionall parts of it; their Experience enables them to diſcover the truth in the more Paracticall part, which hath moſt influence on the life. And if thou canſt, (as I am ſure thou mayeſt) find both Learning and Grace happily meeting in the ſame perſons, and ſweetly flowing from their pen, in what they have wrote touching this matter, Prize and ſtudy them: but forget not to ſtudy thine own heart at the ſame time, who ſo wiſely joynes theſe together for the information of a teachable ſoule, is not (I think) in much danger of miſtaking a falſe, and unprofitable for a p. 202true and advantageous Knowledge of this doctrine. In which there are ſome things difficult and not obvious to every one, which muſt be ſought in the Schooles: and other things Experimentall, and ſpirituall, which muſt be ſought at the mouth of a gratious and ſanctified perſon. Their learning will be a glaſſe to repreſent the one, their Experience will be a glaſſe to repreſent the other part to you. Their learning will informe your judgments, and their experience will diſcover your hearts to you, while you ſhall obſerve that your hearts anſwer to theirs in thoſe Motions and Proneſſe to ſin, which are now the matter of your daylie exerciſe and complaints, as they once were the matter of their dayly exerciſe and complaints. In one word, in ſuch a combination, thou haſt the skill of a Phyſitian, and the experience of a ſick recovered patient to informe thee, and direct thee in the very ſame caſe and diſeaſe. His skill can tell thee the cauſe, with the danger, and cure: His experience can tell thee the manner of this diſeaſe in its workings, and the ſure method of applying the meanes, that will not faile to heale thee. And thou wilt ſay, who ſo knowes his diſeaſe thus, knowes p. 203it aright: Be you then diligent in uſing their learning as Scholars, and their Experience as Saints, and you may well hope to get a ſufficient inſight into this, both as it is a knowledge

Profound and deep, fit to be ſearched after by Scholars, and as it is

Spirituall, Experimentall, and practicall in its nature and right tendency, onelyonly obteined by Saints.

FINIS.