Agnoia tou psychikou anthrōpou, or, The inability of the highest improved naturall man to attaine a sufficient and right knowledge of indwelling sinne discovered in three sermons, preached at St. Marie's in Oxford / by Henry Hurst ...
THe Great Doctrine of our Gospell freedome from the Law (which the mistaken Jew did dangerously stumble at) being laid downe by the apostle, in that apt similitude of a woman freed from the Law of her husband, to which she was obliged during his life, in the five first verses of this Chapter• and being summarily concluded in that positive assertion of the Apostles, in the 6. verse, former part of it, Now we are delivered from the Law:
THe Great Doctrine of our Gospel freedom from the Law (which the mistaken Jew did dangerously Stumble At) being laid down by the apostle, in that apt similitude of a woman freed from the Law of her husband, to which she was obliged during his life, in the five First Verses of this Chapter• and being summarily concluded in that positive assertion of the Apostles, in the 6. verse, former part of it, Now we Are Delivered from the Law:
The Apostle might here have ended his Sermon, and the Chapter, but that it was necessary he should vindicate this Doctrine of our freedome from the Law, from two great objections, which the Jew thought he might reasonably,
The Apostle might Here have ended his Sermon, and the Chapter, but that it was necessary he should vindicate this Doctrine of our freedom from the Law, from two great objections, which the Jew Thought he might reasonably,
but by the Law, saith Paul. 2. The Law prohibits all sinne, even Lust it selfe, it saith, Th•u shalt not Covet: In this latter part of the Apostle his answer, assigning the right, proper,
but by the Law, Says Paul. 2. The Law prohibits all sin, even Lust it self, it Says, Th•u shalt not Covet: In this latter part of the Apostle his answer, assigning the right, proper,
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2. How he expresseth himselfe, I had not knowne; in a tense that look's somewhat more then to what is past, having an eye to the future, and what would have been;
2. How he Expresses himself, I had not known; in a tense that look's somewhat more then to what is past, having an eye to the future, and what would have been;
it carries in it 1. His Past ignorance, I did not then know. 2. His future ignorance, he should not yet have knowne, if the Law, &c. 3. Had not said, i. e.
it carries in it 1. His Past ignorance, I did not then know. 2. His future ignorance, he should not yet have known, if the Law, etc. 3. Had not said, i. e.
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this praemised I gather up the Doctrine from the words, That men of greatest acutenesse, and ability for naturall parts, and of best improvement by education, cannot make a right,
this premised I gather up the Doctrine from the words, That men of greatest acuteness, and ability for natural parts, and of best improvement by education, cannot make a right,
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In handling this truth I will 1. Shew it to be the Doctrine of this text and of others in the Scripture. 2. Farther confirme it by the exemplary mistakes of the severall sorts of men who have pretended (and might if any could pretend) most to all knowledge,
In handling this truth I will 1. Show it to be the Doctrine of this text and of Others in the Scripture. 2. Farther confirm it by the exemplary mistakes of the several sorts of men who have pretended (and might if any could pretend) most to all knowledge,
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and to this also 3. Enquire what particularly they never did, or could ever discover &c. 4. Rationally demonstrate why they could not or ever will be able without the especiall sanctifying,
and to this also 3. Inquire what particularly they never did, or could ever discover etc. 4. Rationally demonstrate why they could not or ever will be able without the especial sanctifying,
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and enlightning vertue of the spirit of God to discerne it. 5. Point out some considerable differences between the knowledge which a naturall improved man as Paul before conversion,
and enlightening virtue of the Spirit of God to discern it. 5. Point out Some considerable differences between the knowledge which a natural improved man as Paul before conversion,
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and a regenerate sanctifyed soule, as Paul after conversion, hath of this sin. And then 6. Close the whole matter in a practicall and usefull application.
and a regenerate sanctified soul, as Paul After conversion, hath of this since. And then 6. Close the Whole matter in a practical and useful application.
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1. I say then that this is the Doctrine of the text, That the best naturall parts, highest improved without the spirit of God enlightning him by the law cannot now, could not ever,
1. I say then that this is the Doctrine of the text, That the best natural parts, highest improved without the Spirit of God enlightening him by the law cannot now, could not ever,
his outstripping them (if any doubt it) assureth us, he was befriended with a large portion of naturall abilities, he had not so outrun those who started with him in the race;
his outstripping them (if any doubt it) assureth us, he was befriended with a large portion of natural abilities, he had not so outrun those who started with him in the raze;
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he had a Master whose learning had set him high in the esteeme of the people, Acts 5.34. and at his feet Paul was brought up, nor was he a dunce in this schoole, he made such progresse that he was eminent for his learning, whence Festus charitably interprets the Apostle pleading his own cause, and the truth (which Festus understood not) as the discourse of one to be pittied for overstudying himselfe;
he had a Master whose learning had Set him high in the esteem of the people, Acts 5.34. and At his feet Paul was brought up, nor was he a dunce in this school, he made such progress that he was eminent for his learning, whence Festus charitably interprets the Apostle pleading his own cause, and the truth (which Festus understood not) as the discourse of one to be pitied for overstudying himself;
for time past he did not, if I adde [ nor ever can ] I ground it on the Apostle his expression, which includes more then the past time, I had not known, and looke's to time to come for 'tis in the Plusquam perfectum. If I adde [ Without the spirit enlightning the soule ] none I hope will doubt it:
for time passed he did not, if I add [ nor ever can ] I ground it on the Apostle his expression, which includes more then the past time, I had not known, and look's to time to come for it's in the Plusquam perfectum. If I add [ Without the Spirit enlightening the soul ] none I hope will doubt it:
but if I say [ without more then common illumination ] I have proofe from Paul, who had no doubt the common illumination of the spirit while a Pharisee,
but if I say [ without more then Common illumination ] I have proof from Paul, who had no doubt the Common illumination of the Spirit while a Pharisee,
He must declare to them, that their Birth and Nativity was of the land of Canaan that their father was an Amorite and their mother an Hittite &c. In which allegorie, the sinfullnesse,
He must declare to them, that their Birth and Nativity was of the land of Canaan that their father was an Amorite and their mother an Hittite etc. In which allegory, the sinfullnesse,
for her state, and what she was before she came into Christ's hand, is described by Ezekiel in the 16. chap. 1 ] I adde to this Essenius contra Crellium de satisfact. l. 1. Sect. 2. cap. 3. Causa procatarctica una est miseria nostra quae Dei misericor diam movit — Huc pertinet graphica illa descriptio Ezech. 16.3,6.
for her state, and what she was before she Come into Christ's hand, is described by Ezekielem in the 16. chap. 1 ] I add to this Essenius contra Crellium de Satisfact. l. 1. Sect. 2. cap. 3. Causa Procatarctica una est Miseria nostra Quae Dei Merciful diamond Movit — Huc pertinet graphica illa Description Ezekiel 16.3,6.
Their sinfull and wretched state untill grace timely prevent, freely act, and powerfully change it, is that which is represented by this Allegoricall description of a wretched, helplesse, infant borne in it's blood,
Their sinful and wretched state until grace timely prevent, freely act, and powerfully change it, is that which is represented by this Allegorical description of a wretched, helpless, infant born in it's blood,
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so much the Caldee Paraphrast intimates in his glosse on the text (NONLATINALPHABET) Now it is Jerusalem, saith the Hebrew text, they are the inhabitants of Jerusalem, saith the Paraphrast, persons which lived where God was known, where the testimony of the Lord was, whither the Tribes did goe up;
so much the Caldee Paraphrast intimates in his gloss on the text () Now it is Jerusalem, Says the Hebrew text, they Are the inhabitants of Jerusalem, Says the Paraphrast, Persons which lived where God was known, where the testimony of the Lord was, whither the Tribes did go up;
they were the persons who professed to know God, and which boasted in the law, which were Jewes instituted in the knowledge of the Law (as Paul was before conversion) yet these persons are ignorant, and know not;
they were the Persons who professed to know God, and which boasted in the law, which were Jews instituted in the knowledge of the Law (as Paul was before conversion) yet these Persons Are ignorant, and know not;
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are incredulous, and believe not, untill the Prophet declare that they may know, and prove it that they may believe their birth to be of the land of Canaan:
Are incredulous, and believe not, until the Prophet declare that they may know, and prove it that they may believe their birth to be of the land of Canaan:
who can know it? the Prophet challengeth the whole world of men to say whether any among them can understand it? Againe St Paul who understood this Doctrine as well as any, laies down the sinfulnesse of our natures, Rom. 3.10.
who can know it? the Prophet Challengeth the Whole world of men to say whither any among them can understand it? Again Saint Paul who understood this Doctrine as well as any, lays down the sinfulness of our nature's, Rom. 3.10.
How then is this known? how is it proved? why it is written, v. 10. former part, And by the Law is the knowledg of sin, v. 20. surely what David saith of that providence which suffer's ut sit benè malis & malè bonis, Ps. 73.16,17. is very eminently true of this sin;
How then is this known? how is it proved? why it is written, v. 10. former part, And by the Law is the knowledge of since, v. 20. surely what David Says of that providence which suffer's ut sit benè malis & malè bonis, Ps. 73.16,17. is very eminently true of this since;
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& Joh: Hoornbeck Sum: controvers. l. 2. which is against the Jewes, and their Judaisme hath ranked this Question, An Peccatum Adami primum fuit commune totius naturae humanae, unde omnes homines nascuntur cum peccato originali? among one of the controversies between us and them in which they defend the Negative, and we maintaine the Affirmative.
& John: Hoornbeck Sum: Controversy. l. 2. which is against the Jews, and their Judaism hath ranked this Question, an Peccatum Adam primum fuit commune totius naturae humanae, unde omnes homines nascuntur cum Peccato originali? among one of the controversies between us and them in which they defend the Negative, and we maintain the Affirmative.
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Thus will every man mistake who hath not the spirit of God whose office it is to convince of sin, especially of those sins which are not easily discerned.
Thus will every man mistake who hath not the Spirit of God whose office it is to convince of since, especially of those Sins which Are not Easily discerned.
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In a word, David a man well acquainted with his own heart, who was much in the search of it, who was wont to commune with it, Psal. 4.4. diligent to hide the word in it, Psal. 119.11.
In a word, David a man well acquainted with his own heart, who was much in the search of it, who was wont to commune with it, Psalm 4.4. diligent to hide the word in it, Psalm 119.11.
taken up with meditating on that word which discovers sin, Ps. 119. v. 97. Wiser then his teachers, Psal. 119. v. 99. used to learne of his reines in the night seasons,
taken up with meditating on that word which discovers since, Ps. 119. v. 97. Wiser then his Teachers, Psalm 119. v. 99. used to Learn of his reins in the night seasons,
And now, one would think that such diligent search should leave nothing undiscovered, and that a man after this might say, that there was no guile in his heart,
And now, one would think that such diligent search should leave nothing undiscovered, and that a man After this might say, that there was no guile in his heart,
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yet David dareth not thinke, nor say so, but after all this distrusting his owne heart (which he knew too well to trust it much) he brings it to God the searcher of hearts,
yet David dareth not think, nor say so, but After all this distrusting his own heart (which he knew too well to trust it much) he brings it to God the searcher of hearts,
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and tryer of Reines with earnest suits that he would deliver him from his guilefull heart, Psalm. 139. v. 23,24. Search mee O God, and know my heart, try mee, and know my thoughts:
and Trier of Reins with earnest suits that he would deliver him from his guileful heart, Psalm. 139. v. 23,24. Search me Oh God, and know my heart, try me, and know my thoughts:
and awakened by both joyntly, to find out his sinfull heart, and nature, can it be lesse then impossible for men who are Blind spiritually, having no eyes, In the darke, having no light, Securely sleeping in sin, not awakened, to discover,
and awakened by both jointly, to find out his sinful heart, and nature, can it be less then impossible for men who Are Blind spiritually, having no eyes, In the dark, having no Light, Securely sleeping in since, not awakened, to discover,
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and find out sufficiently that indwelling sinne, this universall pravity inhering in his nature? Let it then stand a truth according to Scripture, that indwelling concupiscence, this sinning sin, is a mystery of iniquity which the best naturall parts, highest improved cannot now, hath not yet, never will be able to discover;
and find out sufficiently that indwelling sin, this universal pravity inhering in his nature? Let it then stand a truth according to Scripture, that indwelling concupiscence, this sinning since, is a mystery of iniquity which the best natural parts, highest improved cannot now, hath not yet, never will be able to discover;
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but that deepe silence which every where may be observed among the croud of their morall Writers, who speake very little of the spring and fountaine of vice,
but that deep silence which every where may be observed among the crowd of their moral Writers, who speak very little of the spring and fountain of vice,
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or Academicks, for in Horace's judgement he better tels us Quid sit Pulchrum, quid Turpe, quid Ʋtile, Quid non, Plenius & melius Chrysippo aut Crantore dicit.
or Academics, for in Horace's judgement he better tells us Quid sit Pulchrum, quid Turpe, quid Ʋtile, Quid non, Fuller & Better Chrysippus Or Crantore dicit.
and revolving Trojani Belli Scriptorem. Well Chrysippus the second Stoick Philosopher for eminency, Qui fulcire putatur Porticum (as Cicer. Acad. l. 4. quoted by Mr Gataker in Praelog. ad Annot. in M. Antonin.
and revolving Trojani Belli Scriptorem. Well Chrysippus the second Stoic Philosopher for eminency, Qui fulcire putatur Porticum (as Cicer. Acad l. 4. quoted by Mr Gataker in Praelog. ad Annot in M. Antonin.
or if Cicero and Panaetius (Master or friend to Tubero ) may be judge, who tell us of a booke of this Crantor, which was, Non magnus at Aureolus — & qui ad verbum est ediscendus, and yet Homer speakes, Plenius & melius, Quid Pulchrum, Quid Turpe, &c. So that now we may hope either Homer, or Horace from Homer is able to give us the best account of this matter:
or if Cicero and Panaetius (Master or friend to Tubero) may be judge, who tell us of a book of this Crantor, which was, Non magnus At Aureolus — & qui ad verbum est ediscendus, and yet Homer speaks, Fuller & Better, Quid Pulchrum, Quid Turpe, etc. So that now we may hope either Homer, or Horace from Homer is able to give us the best account of this matter:
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either of which I assure you, are farre from a competent measure of knowledge, and from any considerable progresse in the enquiry and discourse of this matter.
either of which I assure you, Are Far from a competent measure of knowledge, and from any considerable progress in the enquiry and discourse of this matter.
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And where these, or such as these do speake of this (besides that it is little) they do generally resolve it into a pronesse springing from worser constitution of that matter, of which we are formed,
And where these, or such as these do speak of this (beside that it is little) they do generally resolve it into a Promise springing from Worse constitution of that matter, of which we Are formed,
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A Doctrine which may passe with the favourable name of an excusable errour in these men, (who were without the Law,) but is no lesse then Abominable heresie in Pelagians, who (as right sonnes of erring Fathers) have walked in the same way of folly, and approved these men's sayings.
A Doctrine which may pass with the favourable name of an excusable error in these men, (who were without the Law,) but is no less then Abominable heresy in Pelagians, who (as right Sons of erring Father's) have walked in the same Way of folly, and approved these men's sayings.
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Chemnitius (then whom scarce a more learned divine can be found among the Lutherans) tell's us that the Pelagians deny the whole doctrine touching Originall sin,
Chemnitz (then whom scarce a more learned divine can be found among the Lutherans) tell's us that the Pelagians deny the Whole Doctrine touching Original since,
nay who is there that send's us intelligence from the Armies of the living God, that doth not assure us, that this is one, a principall strong hold, which these men have fortified against Grace, and the truth of Christ;
nay who is there that send's us intelligence from the Armies of the living God, that does not assure us, that this is one, a principal strong hold, which these men have fortified against Grace, and the truth of christ;
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Pelagius at Rome (whither he came, after he was discovered in the East) began to maintaine the opinion of Sinlesse perfection, Defendere Coepit NONLATINALPHABET, saith Vessius: A Doctrine which floweth from a proud heart, which know•s not its own sinfulnesse, a corrupt stream which ran through the stoicke Philosophers, tainred Origen, and overflowed Pelagius and his followers,
Pelagius At Room (whither he Come, After he was discovered in the East) began to maintain the opinion of Sinless perfection, Defendere Coepit, Says Vessius: A Doctrine which flows from a proud heart, which know•s not its own sinfulness, a corrupt stream which ran through the stoic Philosophers, tainred Origen, and overflowed Pelagius and his followers,
and the undeniable conformity of their dictates, which any one may see, who will be at the paines to compare them, in their Paradoxes gathered together by Justus Lipsius, with the Doctrine of the Pilagians, mentioned and refuted by St Augustine, collected into one by the learned paines, both of Vossius and Cornel: Jansenius in his large and learned Book called Augustinus, seu Doctrina St Augustini &c. In a word it is well known how highly these men advanced nature, cryed up the sufficiency and power of it which cannot be but where first there is a great degree of ignorance or errour and mistakes in the doctrine of Originall sin:
and the undeniable conformity of their dictates, which any one may see, who will be At the pains to compare them, in their Paradoxes gathered together by Justus Lipsius, with the Doctrine of the Pilagians, mentioned and refuted by Saint Augustine, collected into one by the learned pains, both of Voss and Cornelius: Jansenius in his large and learned Book called Augustine, seu Doctrina Saint Augustini etc. In a word it is well known how highly these men advanced nature, cried up the sufficiency and power of it which cannot be but where First there is a great degree of ignorance or error and mistakes in the Doctrine of Original since:
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When we read these, and such like Doctrines, we evidently see and need no farther proofe to demonstrate, that these men have not discovered this sinning sinne,
When we read these, and such like Doctrines, we evidently see and need no farther proof to demonstrate, that these men have not discovered this sinning sin,
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for he wrote whilest young, three Epistles, of which Gennadius affirmeth they were omni Deum desideranti necessariae so was Julian Ingenii, doctrinae, facundiae praecellentis, saith Vossius, a man acer ingenio saith Gennadius, yet how brutish were these Pastours in their understanding of this point!
for he wrote whilst young, three Epistles, of which Gennadius Affirmeth they were omni God desideranti necessariae so was Julian Ingeny, Doctrine, facundiae praecellentis, Says Voss, a man acer ingenio Says Gennadius, yet how brutish were these Pastors in their understanding of this point!
3. Neither are they more happy in their discovery, who in succeeding ages were somewhat more refined in their heresy, such as the elder and later Semipelagians, whose ignorance of this enough appeare's in that which they oppose against efficacious Grace, for an account of which I referre you to Cornelius Jansenius his Parallel of the errors of the Massi•ians and some late teachers, in the second chapter of that Parallel,
3. Neither Are they more happy in their discovery, who in succeeding ages were somewhat more refined in their heresy, such as the elder and later Semipelagians, whose ignorance of this enough appear's in that which they oppose against efficacious Grace, for an account of which I refer you to Cornelius Jansenius his Parallel of the errors of the Massi•ians and Some late Teachers, in the second chapter of that Parallel,
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as is evident from that which Mr Stephens cite's as one of the Doctrines owned by the 30 seperate Congregations in their confession (these I adde not for their eminency in parts,
as is evident from that which Mr Stephen's cite's as one of the Doctrines owned by the 30 separate Congregations in their Confessi (these I add not for their eminency in parts,
or learning, few of them that I have met with being such, but as witnesse of the universall mistake and error into which the naturall man with his highest pretences doth inevitably runne) nor is Pigghius better acquainted with this doctrine,
or learning, few of them that I have met with being such, but as witness of the universal mistake and error into which the natural man with his highest pretences does inevitably run) nor is Pigghius better acquainted with this Doctrine,
And our English confident Dr Taylor, both in his unum necessarium, and in his Answer to the Reverend Bishop of Rochester's letter, with the whole heard of Jesuites that follow Lewis Molina in his opposition to the Dominicans,
And our English confident Dr Taylor, both in his Unum Necessary, and in his Answer to the Reverend Bishop of Rochester's Letter, with the Whole herd of Jesuits that follow Lewis molina in his opposition to the Dominicans,
These men speak of it in such a manner as evidenceth they never, either 1. Felt the strength and power of Sin as a King reigning in their mortall bodies, Rom. 6. Nor 2. Had observed the wisedome and Policy of this old man, which must be crucif•ed, Nor 3. Had known the obligatory vertue of this Law of our members,
These men speak of it in such a manner as Evidenceth they never, either 1. Felt the strength and power of since as a King reigning in their Mortal bodies, Rom. 6. Nor 2. Had observed the Wisdom and Policy of this old man, which must be crucif•ed, Nor 3. Had known the obligatory virtue of this Law of our members,
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but passe we on to another sort of naturall improved men, who if reason could have reached this, would have bidden faire for it, These are 4. Schoolmen mistake in this knowledg.
but pass we on to Another sort of natural improved men, who if reason could have reached this, would have bidden fair for it, These Are 4. Schoolmen mistake in this knowledge.
4. The Schoole-men whose notions, though sometime very sublime, and daring, as if they would presently discover the very height of all that is knowable,
4. The Schoolmen whose notions, though sometime very sublime, and daring, as if they would presently discover the very height of all that is knowable,
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very uncertaine, and in many things unsound, especially those among them who have proceeded upon that unsound foundation of pure naturalls, and thence stated our fall and sinfull state to be the reduction of us to our pure naturals, the letting loose of the reines to a high me•led courser, which was before curbed and not the laming,
very uncertain, and in many things unsound, especially those among them who have proceeded upon that unsound Foundation of pure naturals, and thence stated our fallen and sinful state to be the reduction of us to our pure naturals, the letting lose of the reins to a high me•led courser, which was before curbed and not the laming,
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This extenuating of this sin, was in that they denyed it to be an evill repugnant to the Law of God, Nec culpam esse, nec poenam as Lombard 2. dist. 30. c. 5. Scotus in 4. dist. 14. q. 1. art. 1, boldly averre's that which will inferre necessarily (if what he affirmes were a truth) that this originall sinne is but the guilt of Adams first transgression; so Biel, Durandus, and others;
This extenuating of this since, was in that they denied it to be an evil repugnant to the Law of God, Nec Fault esse, nec poenam as Lombard 2. Dist. 30. c. 5. Scotus in 4. Dist. 14. q. 1. art. 1, boldly averre's that which will infer necessarily (if what he affirms were a truth) that this original sin is but the guilt of Adams First Transgression; so Biel, Durandus, and Others;
farther when you shall find many of them as Hugo Victorinus, Thomas 2.4. dist. 28. art. 4. Biel. 2. dist. 28. and Bonaventure 2. dist. 28. &c. Assert nature preparing it s•fe for grace and professedly teaching that a man may ex naturae viribus love God above all, and do his commandments, Quoad substantiam actûs:
farther when you shall find many of them as Hugo Victorinus, Thomas 2.4. Dist. 28. art. 4. Biel. 2. Dist. 28. and Bonaventure 2. Dist. 28. etc. Assert nature preparing it s•fe for grace and professedly teaching that a man may ex naturae viribus love God above all, and do his Commandments, Quoad substantiam actûs:
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is not this an evidence that they did not understand how corrupt our natures were? How weake and unable to Good? How full of enmity to God? I feare not to averre it, That man knoweth not the sinfulnesse of his nature, that dares say a man may by the strength of nature love, quoad substantiam actus, God above all;
is not this an evidence that they did not understand how corrupt our nature's were? How weak and unable to Good? How full of enmity to God? I Fear not to aver it, That man Knoweth not the sinfulness of his nature, that dares say a man may by the strength of nature love, quoad substantiam actus, God above all;
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And Dr Whitaker in that peice de Peccato origin. l. 2. c. 4. against Thom. Stapleton who affirmes Scholasticos tribuere humanae naturae vires integras ad diligendum deum super omnia & ad facienda praecepta Dei secundum substantiam actuum.
And Dr Whitaker in that piece the Peccato origin. l. 2. c. 4. against Tom Stapleton who affirms Scholastic tribuere humanae naturae vires integras ad diligendum God super omnia & ad facienda praecepta Dei secundum substantiam Acts.
& homini facienti quod in se est non deesse Gratiam passeth this censure on both jointly Quod nunquam dicerent, si originalem naturae depravavationem intelligerent.
& Homini facienti quod in se est non deesse Gratiam passes this censure on both jointly Quod Never dicerent, si originalem naturae depravavationem intelligerent.
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5. Have pleaded an exemption for some from the common calamity of mankind to be borne into the world full of sin, and stained with Originall corruption;
5. Have pleaded an exemption for Some from the Common calamity of mankind to be born into the world full of since, and stained with Original corruption;
though the greatest part by farre, nay though all except one be tainted with this sin, yet one at least (and this is the Virgin Mary ) must needs be exempted from this common lot, of whose conception and birth with this freedome from Originall sin, a zealous Dominican will by no means heare,
though the greatest part by Far, nay though all except one be tainted with this since, yet one At least (and this is the Virgae Marry) must needs be exempted from this Common lot, of whose conception and birth with this freedom from Original since, a zealous Dominican will by no means hear,
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nor yet contemptible for their parts, or learning) grossely erre in this Doctrine, and yet a whole councill viz. that at Basile 1431 give their approbation to this error, Session the 36. And since that the jugling Concell of Trent hath thought it fit to leave it indetermined,
nor yet contemptible for their parts, or learning) grossly err in this Doctrine, and yet a Whole council viz. that At Basil 1431 give their approbation to this error, Session the 36. And since that the juggling Conceal of Trent hath Thought it fit to leave it indetermined,
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he doth not know the truth of Christ, and the Doctrine of the Gospell aright, who is ashamed of either Christ or the Gospell. 6. The best parts and Learning of Papists are ignorant in this particular.
he does not know the truth of christ, and the Doctrine of the Gospel aright, who is ashamed of either christ or the Gospel. 6. The best parts and Learning of Papists Are ignorant in this particular.
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6. I might adde and enlarge on this, that the best parts, and greatest learning of the Papall world, did bewray their ignorance of this important truth,
6. I might add and enlarge on this, that the best parts, and greatest learning of the Papal world, did bewray their ignorance of this important truth,
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when they did purposely contrive the decree concerning Originall sinne, so, that, it might be free for any man to think what he would concerning it, as Andradius, a man well acquainted with the Councill, doth very ingeniously confesse concerning the Fathers,
when they did purposely contrive the Decree Concerning Original sin, so, that, it might be free for any man to think what he would Concerning it, as Andreas, a man well acquainted with the Council, does very ingeniously confess Concerning the Father's,
5. de Pecc: Origin: Nor will I pursue the discovery of this Councill's mistake of the remainders of concupiscence after Baptisme, which would be a full proofe that they did not rightly apprehend and understand this lust the Apostle here speaketh of. 7. Where the word is plainly preached amongst us many are ignorant of this truth.
5. de Trespass: Origin: Nor will I pursue the discovery of this Council's mistake of the remainders of concupiscence After Baptism, which would be a full proof that they did not rightly apprehend and understand this lust the Apostle Here speaks of. 7. Where the word is plainly preached among us many Are ignorant of this truth.
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and so frequently, yet many thousands among us do evidently declare by their unaffectednesse with this sinfull state that they have no right knowledg of it.
and so frequently, yet many thousands among us do evidently declare by their unaffectednesse with this sinful state that they have no right knowledge of it.
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Are not the greatest part of men stupid and senslesse under a Sermon of Originall sin? where are their affections? how few groane? where is he that cries out with Paul? O wrethed man that I am &c. And can you think these know aright the very great sinfulnesse of our nature? if a Souldier should tell you he had lost the day to a mortall enemy,
are not the greatest part of men stupid and senseless under a Sermon of Original since? where Are their affections? how few groan? where is he that cries out with Paul? O wreathed man that I am etc. And can you think these know aright the very great sinfulness of our nature? if a Soldier should tell you he had lost the day to a Mortal enemy,
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and yet rejoice in it, or not be troubled for it, would you not conclude he knew not the worth of a victory, the danger of a captivity, the misery of a captive? you have as little reason to believe our hearers rightly understand this sin,
and yet rejoice in it, or not be troubled for it, would you not conclude he knew not the worth of a victory, the danger of a captivity, the misery of a captive? you have as little reason to believe our hearers rightly understand this since,
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These are another sort, the best of our hearers, as to naturall parts, and highest Improved by Education remaining Carnall and unregenerate are not affected,
These Are Another sort, the best of our hearers, as to natural parts, and highest Improved by Education remaining Carnal and unregenerate Are not affected,
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and yet I suppose our hearers ordinarily of as good ripe parts as any, and as well helped with outward advantages. 8. The experience of Saints is witnesse to this.
and yet I suppose our hearers ordinarily of as good ripe parts as any, and as well helped with outward advantages. 8. The experience of Saints is witness to this.
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and shew them how vile they are, ere they have gotten any measure of abiding Knowledge, any degree of soule-affecting knowledge of this sin? How often are the promises pleaded to God, wherein he hath promised to give his Spirit,
and show them how vile they Are, ere they have got any measure of abiding Knowledge, any degree of Soul-affecting knowledge of this since? How often Are the promises pleaded to God, wherein he hath promised to give his Spirit,
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and when they have gotten it, how much have they to do to keep up due apprehensions of this sin? how prone are they to relapse into sleight thoughts of it? how soon and easily do they many times lose that tendernesse of heart, that melting frame of spirit, that mourned over this sinfull nature? All that a regenerate soule can do, is little enough to keep open, all that the best improved naturall man can do, is not enough to lay open and disclose this indwelling sin, this mystery of Iniquity.
and when they have got it, how much have they to do to keep up due apprehensions of this since? how prove Are they to relapse into sleight thoughts of it? how soon and Easily do they many times loose that tenderness of heart, that melting frame of Spirit, that mourned over this sinful nature? All that a regenerate soul can do, is little enough to keep open, all that the best improved natural man can do, is not enough to lay open and disclose this indwelling since, this mystery of Iniquity.
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the sinfulnesse of the heart disposed and bent towards unrighteousnesse and sin, the uncleanenesse of this Leprosie, the loathsomnesse of this putrifying wound, this he cannot see, who seeth with the best naturall eye.
the sinfulness of the heart disposed and bent towards unrighteousness and since, the uncleanness of this Leprosy, the loathsomeness of this Putrifying wound, this he cannot see, who sees with the best natural eye.
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Their making provision for the flesh to fulfill it in the lusts thereof was with them nothing but curare Genium. Their living in the height of sin, was with them nothing but Piare Genium vino & floribus.
Their making provision for the Flesh to fulfil it in the Lustiest thereof was with them nothing but curare Genium. Their living in the height of since, was with them nothing but Piare Genium vino & floribus.
Thus the whole sinfull frame of the heart passed under the name of Genius: now if their Mythologists understand them, This Genius was A secret or occult power, by which we are moved to each thing we do.
Thus the Whole sinful frame of the heart passed under the name of Genius: now if their Mythologists understand them, This Genius was A secret or occult power, by which we Are moved to each thing we do.
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So that in briefe, the sinfulnesse of the frame or disposition of the heart of man with these persons, is no more then an unhappy temperature of the Elements, compounding the body,
So that in brief, the sinfulness of the frame or disposition of the heart of man with these Persons, is no more then an unhappy temperature of the Elements, compounding the body,
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or that such or such a temperature doth most prevaile? whoever thought it an exceeding great sin that he was of a Sanguine Complexion? or how much blame worthinesse is there in a Phlegmatick Constitution? barely as such.
or that such or such a temperature does most prevail? whoever Thought it an exceeding great since that he was of a Sanguine Complexion? or how much blame worthiness is there in a Phlegmatic Constitution? barely as such.
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In the mean time, while they thus put all upon their Genius, and resolved this into the Symmetry of the Elements, they must be thought to have had no right knowledge of the exceeding sinfulnesse of their heart propending, and inclining to sin:
In the mean time, while they thus put all upon their Genius, and resolved this into the Symmetry of the Elements, they must be Thought to have had no right knowledge of the exceeding sinfulness of their heart propending, and inclining to since:
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and observe the Pharisees (and consider what may be judged, and ought to be answered to this) choicest men for learning and education before Christ his comming in the flesh;
and observe the Pharisees (and Consider what may be judged, and ought to be answered to this) Choicest men for learning and education before christ his coming in the Flesh;
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or that only murther which was done prepriâ manu. Heare what they say in their Talmud, ( as I find it in Dr. Lightfoot's Epistle to the Reader of his Harmony of the New Testament.
or that only murder which was done prepriâ manu. Hear what they say in their Talmud, (as I find it in Dr. Lightfoot's Epistle to the Reader of his Harmony of the New Testament.
or sends his servants, and they kill him &c. is Guilty as a blood-shedder, to be punished by the hand of heaven onely, not by man? yet this was ordinarily a received doctrine among them,
or sends his Servants, and they kill him etc. is Guilty as a bloodshedder, to be punished by the hand of heaven only, not by man? yet this was ordinarily a received Doctrine among them,
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These and such like abominations, rivetted in our natures, they took no notice of, therefore of the Pharisees and Scribes, those Improved naturall men (though within the Church) we doubt not to say they knew not the sinfulnesse of the habituall frame of the heart.
These and such like abominations, riveted in our nature's, they took no notice of, Therefore of the Pharisees and Scribes, those Improved natural men (though within the Church) we doubt not to say they knew not the sinfulness of the habitual frame of the heart.
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The same must be granted of men in succeeding latter ages, let the endlesse disputes maintained by the Orthodoxe against Corrupt teachers, be witnesse to this;
The same must be granted of men in succeeding latter ages, let the endless disputes maintained by the Orthodox against Corrupt Teachers, be witness to this;
and learning) have owned the same position, as Secinus Praelect. Theol. c. 4. f. 13. 14. (cited by John Peltius ) where among other passages, he quoteth this) Nec vis naturalis Liberi Arbitrii ab eo tempore imminuta fuit.
and learning) have owned the same position, as Secinus Praelect. Theology c. 4. f. 13. 14. (cited by John Peltius) where among other passages, he quoteth this) Nec vis Naturalis Liberi Arbitrii ab eo tempore imminuta fuit.
and as easily if they will themselves, as to be bad, and devolving all the goodnesse of those who are good in a bad world to this, That when they could have lived Flagitiously rather chose to follow vertue.
and as Easily if they will themselves, as to be bad, and devolving all the Goodness of those who Are good in a bad world to this, That when they could have lived Flagitiously rather chosen to follow virtue.
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And as the Master, so the Scholar Valent Smalcius, both in his Racovian Catech: c. 10. at once denies all the vitiousnesse which we affirme to be in us, proudly averring, there is not any such thing as Originall sin,
And as the Master, so the Scholar Valent Smalcius, both in his Racovian Catechism: c. 10. At once Denies all the viciousness which we affirm to be in us, proudly averring, there is not any such thing as Original since,
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And in his Disputations against Frantzius. 2. disput. which is de peccato Originis: calling it Commentum humanum & peccatum confictum, so pag. 60. where by the way he seemes to intimate what he thought to be in us (instead of that Originall sin which we affirme) viz. Proclivitas (quaedam) ad peccatum.
And in his Disputations against Frantzius. 2. dispute. which is de Peccato Originis: calling it Commentum humanum & peccatum confictum, so page. 60. where by the Way he seems to intimate what he Thought to be in us (instead of that Original since which we affirm) viz. Proclivitas (quaedam) ad peccatum.
But next 2. The best Improved naturall man cannot discover the sinfulnesse of the first, secret, unpublished, and unformed • … tions of this corrupt nature.
But next 2. The best Improved natural man cannot discover the sinfulness of the First, secret, unpublished, and unformed • … Actions of this corrupt nature.
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Indeed, when this corrupt sountaine hath so stirred, that some of the grosser vapours have risen up with a stench offensive to the naturall conscience they have discovered,
Indeed, when this corrupt sountaine hath so stirred, that Some of the grosser vapours have risen up with a stench offensive to the natural conscience they have discovered,
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If the irregular passions did obtaine from the will an assent, or approbation, to somewhat that was dissonant to the more sober, and resined precepts of reason;
If the irregular passion did obtain from the will an assent, or approbation, to somewhat that was dissonant to the more Sobrium, and resigned Precepts of reason;
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and with ease, midwise them into the world by an actuall patration of that, which Passion had suggested, the will had somented, and Reason had disliked;
and with ease, midwise them into the world by an actual patration of that, which Passion had suggested, the will had somented, and Reason had disliked;
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That convenience of executing did lesse favour their desires, and you may write on the doores of this nursery — Lateat malim, dum tempera dentur latitiae mistos non habitura metus.
That convenience of executing did less favour their Desires, and you may write on the doors of this nursery — Lateat malim, dum tempera dentur latitiae mistos non habitura metus.
But alas all this is farre from a right sight of these first motions in their sinfulnesse, farre from a sight of hatred against them, repentance for them, opposition to them, destruction and mortifying of them,
But alas all this is Far from a right sighed of these First motions in their sinfulness, Far from a sighed of hatred against them, Repentance for them, opposition to them, destruction and mortifying of them,
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That if at any time a word hath dropt from them, which seemed to condemne the extravagancy of their thoughts, it is to be referred Either to Thoughts perfected, and consented to, Or To a Rhetoricall eloquence, which shewed us,
That if At any time a word hath dropped from them, which seemed to condemn the extravagancy of their thoughts, it is to be referred Either to Thoughts perfected, and consented to, Or To a Rhetorical eloquence, which showed us,
the speculative Murtherer, the lascivious wanton fancy, never did fall under the lash of their Sermons, on those command's, which forbid murther, and Adultery.
the speculative Murderer, the lascivious wanton fancy, never did fallen under the lash of their Sermons, on those command's, which forbid murder, and Adultery.
It was one of the Rabbines who did bewray the prevalency of his secret speculative uncleannesse In that speech, he delighted to contemplate handsome women that he might praise God;
It was one of the Rabbis who did bewray the prevalency of his secret speculative uncleanness In that speech, he delighted to contemplate handsome women that he might praise God;
The generality of the Schoolmen making to themselves an inadequate, & uncertaine rule, or standard for the measuring of sin, have also inevitably entangled themselves in a great mistake,
The generality of the Schoolmen making to themselves an inadequate, & uncertain Rule, or standard for the measuring of since, have also inevitably entangled themselves in a great mistake,
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and substituted voluntarium into its place, by which they will measure, and judge of sin, both determining what is sin, by what is voluntary; and how great sin is, by how much of voluntarinesse there is in it:
and substituted Voluntary into its place, by which they will measure, and judge of since, both determining what is since, by what is voluntary; and how great since is, by how much of voluntariness there is in it:
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Hence such conclusions as these concerning concupiscence. Motus appetitiss circa rem illicitam, non accedente consensis voluntatis, non est peccatum.
Hence such conclusions as these Concerning concupiscence. Motus appetitiss circa remembering illicitam, non accedente consensis voluntatis, non est peccatum.
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Saith Alexander Alensis Q. 125. memb. 7. whose short sight could not see how little there is in his distinction of direct and indirect prohibition, and that concupiscence (I suppose by what he saith memb: 6. & 7. that he takes in these first motions,
Says Alexander Alensis Q. 125. Member. 7. whose short sighed could not see how little there is in his distinction of Direct and indirect prohibition, and that concupiscence (I suppose by what he Says Member: 6. & 7. that he Takes in these First motions,
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I then would begin to think there were some likelihood it might so be, but hee that hath a purpose directly to judge, hath surely given a law directly to him, whom he will judge;
I then would begin to think there were Some likelihood it might so be, but he that hath a purpose directly to judge, hath surely given a law directly to him, whom he will judge;
We may adde (and though we doe them no credit yet we do them no injury in adding them) Bellarmine, with others among the Papists, who have not seen the vilenesse of the first motions of a naturall heart;
We may add (and though we do them no credit yet we do them no injury in adding them) Bellarmine, with Others among the Papists, who have not seen the vileness of the First motions of a natural heart;
let Becanus be heard Catholici docent, motus concupiscentiae rationem praevenientes non esse peccata, nec prohiberi hoc praecepto, Non concupisces, sed solum consensum.
let Becanus be herd Catholici docent, motus concupiscentiae rationem praevenientes non esse Peccata, nec prohiberi hoc praecepto, Non Concupiscence, sed solum consensum.
He speake's it as the Doctrine of the Papists, and not as his own private opinion Docent Catholici &c. saith he and well he might when he seeth the Trent Councell own this, both its their fifth session de Pecc: origin:
He speak's it as the Doctrine of the Papists, and not as his own private opinion Docent Catholici etc. Says he and well he might when he sees the Trent Council own this, both its their fifth session de Trespass: origin:
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but indeed how many among us either plead with argument, or affirme by practice, that they judge the first Motions of concupiscence to be innocent? and who are they? what kind of men? I mistake much,
but indeed how many among us either plead with argument, or affirm by practice, that they judge the First Motions of concupiscence to be innocent? and who Are they? what kind of men? I mistake much,
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and delight in these thoughts of vanity notwithstanding convincing demonstrations of the sinfulnesse of such thoughts, In a word the 1. Seldome and superficiall confession of this in most, 2. Little degree of contrition,
and delight in these thoughts of vanity notwithstanding convincing demonstrations of the sinfulness of such thoughts, In a word the 1. Seldom and superficial Confessi of this in most, 2. Little degree of contrition,
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and sorrow of heart, 3. Difficulty of keeping the heart contrite for this 4. Frequent, and renewed relapses into almost habituall insensiblenesse of this, which the
and sorrow of heart, 3. Difficulty of keeping the heart contrite for this 4. Frequent, and renewed relapses into almost habitual insensibleness of this, which the
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Regenerate observe in themselves (though they have all externall advantages to helpe them, with saving Grace and internall helpes also) do undeniably confirme, that it is impossible for best improved naturall parts to attaine this sight of the sinfulnesse of first motions.
Regenerate observe in themselves (though they have all external advantages to help them, with Saving Grace and internal helps also) do undeniably confirm, that it is impossible for best improved natural parts to attain this sighed of the sinfulness of First motions.
3. As their knowledg reacheth not to a sufficient discovery of these two, so neither can best improved naturall parts discover the policie, and wisedome:
3. As their knowledge reaches not to a sufficient discovery of these two, so neither can best improved natural parts discover the policy, and Wisdom:
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the deceitfulnesse, and cursed guile, of this sin, the superlative craft of this lust runneth in veines that lie too deep for any naturall eye to discover.
the deceitfulness, and cursed guile, of this since, the superlative craft of this lust Runneth in Veins that lie too deep for any natural eye to discover.
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but one who is well skilled in them, so it is here, none but he which is well skilled (by exercise of that wisedome which is from above,) and this skill is only gotten by a constant,
but one who is well skilled in them, so it is Here, none but he which is well skilled (by exercise of that Wisdom which is from above,) and this skill is only got by a constant,
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NONLATINALPHABET from NONLATINALPHABET cogitavit machinatus est whence NONLATINALPHABET the ordinarie name of a forger of a lie, to the prejudice of truth, and justice;
from cogitavit machinatus est whence the ordinary name of a forger of a lie, to the prejudice of truth, and Justice;
and circumvents by fraudulent waies, (it is NONLATINALPHABET Ps. 10.7.) as under pretence of friendship Lam. 1.19. as Israel was deceived by his lovers, or as a man is deceived by his neighbour; Prov. 26.19.
and circumvents by fraudulent ways, (it is Ps. 10.7.) as under pretence of friendship Lam. 1.19. as Israel was deceived by his lovers, or as a man is deceived by his neighbour; Curae 26.19.
This sin is wise, as one who seduceth with the craft of an harlot, or the subtlety of a crafty disputer there is NONLATINALPHABET Rom. 8.7. there are NONLATINALPHABET 2 Cor. 10.4. Mark 7.21. It deceiveth, with baits there is NONLATINALPHABET James 1.14. and there are NONLATINALPHABET, Eph. 4.22. which I doubt not is an Hebraisme much the same with that of Jer. 7.9. setting forth the superlative fraud of this sin, by reason of which the heart is unsearchable to any but the Lord:
This since is wise, as one who seduceth with the craft of an harlot, or the subtlety of a crafty disputer there is Rom. 8.7. there Are 2 Cor. 10.4. Mark 7.21. It deceives, with baits there is James 1.14. and there Are, Ephesians 4.22. which I doubt not is an Hebraism much the same with that of Jer. 7.9. setting forth the superlative fraud of this since, by reason of which the heart is unsearchable to any but the Lord:
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briefely whilest that little good which survives our fall is as a negligent, remisse, and carelesse, raw souldier, this indwelling lust is as an old experienced commander, resolute,
briefly whilst that little good which survives our fallen is as a negligent, remiss, and careless, raw soldier, this indwelling lust is as an old experienced commander, resolute,
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Now look over the life of a man wise in his generation, & consider what he thinks of that the Apostle calls wisdome of the flesh, & whether he apprehends there can be any great sinfulness in it,
Now look over the life of a man wise in his generation, & Consider what he thinks of that the Apostle calls Wisdom of the Flesh, & whither he apprehends there can be any great sinfulness in it,
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That fleshly wisedome which is subservient to Revenge, and sinfull, returning evill for evill, and doing this secundum artem too, may not (with the naturall man's good leave) be judged by us,
That fleshly Wisdom which is subservient to Revenge, and sinful, returning evil for evil, and doing this secundum Artem too, may not (with the natural Man's good leave) be judged by us,
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but it, must be accounted, and called a good, and excellent fitnesse to live in an injurious world, a necessary requisite to secure, and protect our selves:
but it, must be accounted, and called a good, and excellent fitness to live in an injurious world, a necessary requisite to secure, and Pact our selves:
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that devillish wisedome which subserveth to Ambition, (proud in it's aimes, and insatiable in it's acquisitions,) is reckoned by such men an excellency, fitting them for noble employments, to mannage the affaires of great States, and to raise their families:
that devilish Wisdom which subserveth to Ambition, (proud in it's aims, and insatiable in it's acquisitions,) is reckoned by such men an excellency, fitting them for noble employments, to manage the affairs of great States, and to raise their families:
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nor can be discerned, by the sinner how well soever improved in his naturall parts; Again fourthly 4. Naturall parts can never discover the strength and power of this sin.
nor can be discerned, by the sinner how well soever improved in his natural parts; Again fourthly 4. Natural parts can never discover the strength and power of this since.
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Best naturall improved parts never did or can discover the strength, and power, of this sinne the unregenerate, (though as excellent for naturals as Paul was,
Best natural improved parts never did or can discover the strength, and power, of this sin the unregenerate, (though as excellent for naturals as Paul was,
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& hasten to their rest, you may destroy the greatest quantity of fire you ever saw but you cannot alter the least sparke of it, that it should not fly upward.
& hasten to their rest, you may destroy the greatest quantity of fire you ever saw but you cannot altar the least spark of it, that it should not fly upward.
and such like strength naturall light may now (for it formerly hath) discover, in the passions of men, in whom they are so strong that they cannot be dispossessed of their hold,
and such like strength natural Light may now (for it formerly hath) discover, in the passion of men, in whom they Are so strong that they cannot be dispossessed of their hold,
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upon which discovery many very excellent discourses have been raised by some of these men, many Morall Treatises of the Rise, Nature, Manner of working, strength, &c. which are, in the various passions, of men,
upon which discovery many very excellent discourses have been raised by Some of these men, many Moral Treatises of the Rise, Nature, Manner of working, strength, etc. which Are, in the various passion, of men,
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yet all these are farre short of a full enarration of the sinfull strength which is in these Passions (to use their common language) in these lusts to use the Scripture words,
yet all these Are Far short of a full enarration of the sinful strength which is in these Passion (to use their Common language) in these Lustiest to use the Scripture words,
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or all of them, the best of our Morall Philosophers being such who lived in a servitude to those Passions, which, they boasted were subjugated to their Reason;
or all of them, the best of our Moral Philosophers being such who lived in a servitude to those Passion, which, they boasted were subjugated to their Reason;
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2. It is evident our carnall improved men have not full, and sufficient knowledge of this mighty power of indwelling lust, from those sleight, contemptuous thoughts they have of the strength of this sin;
2. It is evident our carnal improved men have not full, and sufficient knowledge of this mighty power of indwelling lust, from those sleight, contemptuous thoughts they have of the strength of this since;
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they are bold, and confident that they can soone subdue it, that they may be in this expedition a Caesar and at once, view and conquer them; Did that commander ever truly know thestrength of his enemy who contemned,
they Are bold, and confident that they can soon subdue it, that they may be in this expedition a Caesar and At once, view and conquer them; Did that commander ever truly know thestrength of his enemy who contemned,
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and sleighted his match? who made nothing in his thoughts of such an enemy who will make nothing of him in the encounter? And can the naturall improved man, who is every way inferiour to,
and sleighted his match? who made nothing in his thoughts of such an enemy who will make nothing of him in the encounter? And can the natural improved man, who is every Way inferior to,
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3. The directions to helpes, and means for subduing these passions which best improved naturall men have given, the Auxiliaries they advise us to, the armour they prepare for us, in this warre, beeing so exceedingly disproportioned,
3. The directions to helps, and means for subduing these passion which best improved natural men have given, the Auxiliaries they Advice us to, the armour they prepare for us, in this war, being so exceedingly disproportioned,
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Can strong holds be battered down with an empty sound, or with Pot-Guns? can you hope he knowes his enemies strength who is perswaded to venture his thousands against the enemies ten thousands? yet such is this mistake of the naturall man concerning the strong holds of sin, which he attempts to reduce by weake, morall directions, which at best do but better discipline his naturall lusts, no way destroy their power.
Can strong holds be battered down with an empty found, or with Pot-Guns? can you hope he knows his enemies strength who is persuaded to venture his thousands against the enemies ten thousands? yet such is this mistake of the natural man Concerning the strong holds of since, which he attempts to reduce by weak, moral directions, which At best doe but better discipline his natural Lustiest, no Way destroy their power.
4. The manageing & ordering that power which they have gotten together against this enemy is farther witnesse to this, they employ their strength chiefely (I might say onely) against the impetuous violence of their Passions,
4. The managing & ordering that power which they have got together against this enemy is farther witness to this, they employ their strength chiefly (I might say only) against the impetuous violence of their Passion,
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and against the extravagant eruptions of them (to the view of men,) leaving the main strength of lust unattaqued, they set not on the reforming of the heart first,
and against the extravagant eruptions of them (to the view of men,) leaving the main strength of lust unattacked, they Set not on the reforming of the heart First,
and the destroying the methodicall, and disciplined part of this sin. Together with 5. Their presumptions that they have strength enough in themselves to conquer it at last,
and the destroying the methodical, and disciplined part of this since. Together with 5. Their presumptions that they have strength enough in themselves to conquer it At last,
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View farther and consider in the worke of mortification, how sadly our teachers who are carnall (though excellently improved) have mistaken in their doctrines, our hearers in their apprehensions,
View farther and Consider in the work of mortification, how sadly our Teachers who Are carnal (though excellently improved) have mistaken in their doctrines, our hearers in their apprehensions,
The most of our carnall Hearers, will venture, so desperately, upon giving their naturall lusts advantage against themselves that we cānot but cōclude:
The most of our carnal Hearers, will venture, so desperately, upon giving their natural Lustiest advantage against themselves that we cannot but conclude:
as faith, love, feare, the Word &c. Refusing that aid which is offered to them in the Gospell Praying seldome, faintly, cursorily against this sin Neglecting to watch over each other &c. Are I say, (and you cannot but say they are) evidences clearer then can be excepted against, that they see not the strength of this Powerfull adversary, which warres against our soule, 1 Pet. 2.11. Triumphing conquerour, which leads us captive, Rom. 7.23. Ruling Lord, to whom we yeeld our selves servants, Rom. 6.17. Law of our members which we obey, Rom. 7.23. King which rules in our mortall body, Rom. 6.12. In a word, He onely knowes what his enemy can do, and the utmost strength of him, who enters the lists, who declares an irreconcileable warre against his enemy, who resolveth to be victorious in the utter ruine of his enemy:
as faith, love, Fear, the Word etc. Refusing that aid which is offered to them in the Gospel Praying seldom, faintly, cursorily against this since Neglecting to watch over each other etc. are I say, (and you cannot but say they Are) evidences clearer then can be excepted against, that they see not the strength of this Powerful adversary, which wars against our soul, 1 Pet. 2.11. Triumphing conqueror, which leads us captive, Rom. 7.23. Ruling Lord, to whom we yield our selves Servants, Rom. 6.17. Law of our members which we obey, Rom. 7.23. King which rules in our Mortal body, Rom. 6.12. In a word, He only knows what his enemy can do, and the utmost strength of him, who enters the lists, who declares an Irreconcilable war against his enemy, who resolves to be victorious in the utter ruin of his enemy:
Now this the naturall man never doth, he never so encountreth with sinne. Others may heare of Carthag's strength it was Rome that best, and fullyest knew it:
Now this the natural man never does, he never so encounters with sin. Others may hear of Carthag's strength it was Rome that best, and fullyest knew it:
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secure naturall men are thus ignorant of sin's strength. 5. The best improved naturallman can never discover the first rise Originall and spring of Lust.
secure natural men Are thus ignorant of since strength. 5. The best improved naturallman can never discover the First rise Original and spring of Lust.
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and were not among those that were accounted the sons of God, and who called on his name ) might reteine some broken traditions concerning the fall of Adam: nor will I now consider,
and were not among those that were accounted the Sons of God, and who called on his name) might retain Some broken traditions Concerning the fallen of Adam: nor will I now Consider,
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sure it was not long, but in succeeding ages, it was quite forgotten, and the best improvements of the heathen, who were NONLATINALPHABET, could never recover it.
sure it was not long, but in succeeding ages, it was quite forgotten, and the best improvements of the heathen, who were, could never recover it.
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Search their Archives, analize their profoundest disquisitions, revolve their naturall Theologists, observe whether they ever came neer the discovery of this sin, in its first spring and fountaine.
Search their Archives, Analyze their profoundest disquisitions, revolve their natural Theologists, observe whither they ever Come near the discovery of this since, in its First spring and fountain.
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and affliction, (which is more easily found out then the evill of sin, and whence it springs) yet were at a losse• Maximus Tyrius the Platonick Philosopher in his 25 serm: thus enquires, NONLATINALPHABET;
and affliction, (which is more Easily found out then the evil of since, and whence it springs) yet were At a losse• Maximus Tyrius the Platonic Philosopher in his 25 sermon: thus enquires,;
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Affectus (and you must note these speake of affections which need to be rectified and moderated by vertue) sunt à naturâ, was the opinion of Plato, Aristotle, and their followers:
Affectus (and you must note these speak of affections which need to be rectified and moderated by virtue) sunt à naturâ, was the opinion of Plato, Aristotle, and their followers:
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The best and soberest wits among them, after a long and successelesse enquiry, have prudently defisted from farther enquiry, resolving to content themselves, that the cause of all evill in man was to be sought onely in man;
The best and Soberest wits among them, After a long and successless enquiry, have prudently defisted from farther enquiry, resolving to content themselves, that the cause of all evil in man was to be sought only in man;
or hereticks, are sull proofe that they cannot with best improved naturall parts discover the spring and fountaine of that sinfulnesse which is in our nature.
or Heretics, Are sull proof that they cannot with best improved natural parts discover the spring and fountain of that sinfulness which is in our nature.
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it was a thing they never could perswade themselves to believe that such a punishment might be justly inflicted on them so soone as ever they were borne into the world:
it was a thing they never could persuade themselves to believe that such a punishment might be justly inflicted on them so soon as ever they were born into the world:
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It is an unquaestioned part of Justice to proportion the penalty to the crime, and true state of it, ut in parvis leviora in magnis graviora supplicia irrogentur:
It is an unquaestioned part of justice to proportion the penalty to the crime, and true state of it, ut in parvis leviora in magnis graviora supplicia irrogentur:
Thus doe very many within the Church, view the Schoolmens determination, that infants shut out of Heaven lie under the Punishment of losse, not sense, that they onely misse of the enjoyment of God,
Thus do very many within the Church, view the Schoolmen's determination, that Infants shut out of Heaven lie under the Punishment of loss, not sense, that they only miss of the enjoyment of God,
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but fall not under a punishment of Paine, and Griefe, a determination which savours much of a nescience and ignorance of the desert of indwelling lust:
but fallen not under a punishment of Pain, and Grief, a determination which savours much of a nescience and ignorance of the desert of indwelling lust:
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hence they load the orthodoxe with many reproachfull exclamations of curelty, and injustice, and brand the truth with unheard of harshnesse, with incredible severity and Adamantine mercilesnesse against poore innocents, such like charges we know are laid upon the teachers of the Doctrine, touching the demerit of our sinsull nature:
hence they load the orthodox with many reproachful exclamations of curelty, and injustice, and brand the truth with unheard of harshness, with incredible severity and Adamantine mercilessness against poor Innocents, such like charges we know Are laid upon the Teachers of the Doctrine, touching the demerit of our sinful nature:
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so that we can see, and do know that we are all transgressors of that Covenant, which promised life to perfect obedience, threatned death to the first sin (which is ours,
so that we can see, and do know that we Are all transgressors of that Covenant, which promised life to perfect Obedience, threatened death to the First since (which is ours,
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and brought death into the world) that we are children of wrath, Eph. 2.3. Under the curse having not continued in all things written in the Law to doe them, Gal. 3.10. that in Adam we all died, 1 Cor. 15.22. that we are borne so, that unlesse we be new born we cannot enter into the kingdome of Heaven;
and brought death into the world) that we Are children of wrath, Ephesians 2.3. Under the curse having not continued in all things written in the Law to do them, Gal. 3.10. that in Adam we all died, 1 Cor. 15.22. that we Are born so, that unless we be new born we cannot enter into the Kingdom of Heaven;
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we who are instructed by the spirit in such truths, as these which are confessedly above the reach of the best naturall eye, do see that desert of hell,
we who Are instructed by the Spirit in such truths, as these which Are confessedly above the reach of the best natural eye, do see that desert of hell,
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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,
so reason shows us why they cannot discover this Sin. For, Look what reason suggests, a cause of difficulty, or impossibility hindering us in the enquiry,
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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:
So the Scripture which is the truth of God, and speaks only truth, assures us one while that natural men Are a crooked and perverse generation, Philip 3.15. of Reprobate mind, Rom. 2.28. And froward in their paths, Prev. 2.15. that They have no understanding, Psalm 14.2. no rectified understanding to seek, apprehend and judge of the things of God, and to walk with him:
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Otherwhile the Scripture saith they are of a froward heart, Prov. 11. v. 20. wise and crafty in their Councels, but yet these Councels are still froward, Job 5. v. 13. and they are (to a man) of a perverse heart, Prov. 12.8. whose conceptions and disputes are perverse also, they are NONLATINALPHABET 1 Tim. 6.5.
Otherwhile the Scripture Says they Are of a froward heart, Curae 11. v. 20. wise and crafty in their Counsels, but yet these Counsels Are still froward, Job 5. v. 13. and they Are (to a man) of a perverse heart, Curae 12.8. whose conceptions and disputes Are perverse also, they Are 1 Tim. 6.5.
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but) reason it selfe also confirmeth to us, and complaineth of; both which are with admirable, yet Aenigmaticall ingenuity expressed by a beautifull woman, sitting within,
but) reason it self also confirmeth to us, and Complaineth of; both which Are with admirable, yet Enigmatical ingenuity expressed by a beautiful woman, sitting within,
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NONLATINALPHABET, in her hand a Cup, in which the drinke, NONLATINALPHABET (as my Author recites it) and of this NONLATINALPHABET, whence it is (saith the Author) that they NONLATINALPHABET.
, in her hand a Cup, in which the drink, (as my Author recites it) and of this, whence it is (Says the Author) that they.
the many Assertions of the 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,
the many Assertions of the uncertainty of all things (whence it Come to pass that Some undoubted truths were censured for the Bold determinations of rash men.) These I say Are proof, that the most indulgent Father's,
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,
The mind then of a natural man best improved, most refined, and rectified, remaining still in greatest part vitiated and corrupted with such a pravity can be At best but a partial, weak,
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Every sinne is NONLATINALPHABET an unrighteousnesse, and every naturall man's mind is NONLATINALPHABET, or he is NONLATINALPHABET & unrighteousnesse, doth not unvaile unrighteousnesse:
Every sin is an unrighteousness, and every natural Man's mind is, or he is & unrighteousness, does not unveil unrighteousness:
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every sin is NONLATINALPHABET an irregularity, and every naturall man is NONLATINALPHABET without a perfect rule, and he is called NONLATINALPHABET in respect to that part in him which is capable of, and subject to a Law;
every since is an irregularity, and every natural man is without a perfect Rule, and he is called in respect to that part in him which is capable of, and Subject to a Law;
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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.
which is either solely the Rational part, or principally At least; the sensual and brutish being under a Law by concomitance or affinity to the rational.
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The rationall directly, immediately, and per se: The sensitive indirectly, remotely, & per accidens. The best improved NONLATINALPHABET cannot possibly be a sufficient judge of that which is NONLATINALPHABET, because both are irregular;
The rational directly, immediately, and per se: The sensitive indirectly, remotely, & per Accidents. The best improved cannot possibly be a sufficient judge of that which is, Because both Are irregular;
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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 line 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
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 line 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
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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,
as you cannot find out justly the capacity of an unknown vessel by measuring it with a less vessel, once to be filled, whence You'll soon see that the unknown contains more,
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,
Natural improved men walking by a straiter line then the lose and Viler sort of them, bringing these men to be tried by their better & straiter life have found a crookedness and deflection from rectitude,
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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.
A Cato or a Drusus Germanicus paralleling themselves with a lascivious Poet, with an incontinent Clodius can see there is much of this since, indeed much more of the fruit of this since (but they cannot see absolutely or Certainly how much more) in these Persons, then in themselves.
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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.
The Piety, and religious observance of the Deities in such as Lucius Albanus who preferred his Country God's and their Priests to his own wife and Children.
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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.
Or in a Metellus who forbade the Consul to go out of the city towards Africa before he had sacrificed and so began his journey with the good leave of the God's, etc. 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 Atheism and irreligion was in these men.
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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,
In a word the Scribes, and Pharisees (who sat in Moses chair and Thought it Easier so to do then to walk in Moses his Law) judging the life of a Publican or barlot by the strictness of a Pharisaical holiness, soon saw much wanting in these Persons,
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as an uncertaine ballance into which you cast different weights may shew there is a difference, the one lighter then the other but cannot shew how much difference,
as an uncertain balance into which you cast different weights may show there is a difference, the one lighter then the other but cannot show how much difference,
The best improved understanding while naturall onely is an uneven ballance, into which cast you the naturall heart and life at one end and the law at the other.
The best improved understanding while natural only is an uneven balance, into which cast you the natural 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,
It will discover a want of weight in the heart and life bui Because it knows not exactly how much the law outweigheth them there cannot be a certain 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,
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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.
and crooked) and the natural heart is (by it's sinfulness) distorted, which should be measured Therefore I doubt not to conclude, this perverted understanding cannot discern Fully the sinfulness of a perverted heart.
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and appetite which in us is common with the bruit beasts called by Hierocles NONLATINALPHABET unreasonablenesse of those who are wholly immersed in matter.
and appetite which in us is Common with the bruit beasts called by Hierocles unreasonableness of those who Are wholly immersed in matter.
but also because contrary to a holy spirituall law, for so the Apostle speakes of the Law, that it is spirituall and if sin be a transgression of this law there must needs be somewhat of spirituall wickednesse in every particular sin, were it needfull to confirme this it might be fully confirmed from.
but also Because contrary to a holy spiritual law, for so the Apostle speaks of the Law, that it is spiritual and if since be a Transgression of this law there must needs be somewhat of spiritual wickedness in every particular since, were it needful to confirm this it might be Fully confirmed from.
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and carnall object, or if it lift up it selfe towards what is spirituall it is not in a spirituall manner, view and consider well the Notions which Reason (left to it selfe) hath framed of a Deity its Being, Attributes, Providence, and Happinesse, Religious worship of the Deity both as to things it selfe and manner of it, Future world and just judgment with the Consequences of it, &c. how have,
and carnal Object, or if it lift up it self towards what is spiritual it is not in a spiritual manner, view and Consider well the Notions which Reason (left to it self) hath framed of a Deity its Being, Attributes, Providence, and Happiness, Religious worship of the Deity both as to things it self and manner of it, Future world and just judgement with the Consequences of it, etc. how have,
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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,
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 Souls for since, which being spiritual 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,
and convicted and condemned for spiritual offences (as Sins Are) should be supposed punished with spiritual punishments by that judge who is a Spirit,
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And another Poet who is beholding to the charity of some one or two that would report him a Christian converted from Heathenish ignorance (though there be more charity in their good wishes then there is of truth in their story,) This Poet as others became vaine in his imagination of future judgment,
And 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 vain in his imagination of future judgement,
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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;
Muta ferarum Cogit vincla pati, truculentos ing•rit ursis. Praedonesque Lupis; fallacies vulpibus Addit, etc. The best improved natural man then, is very carnal in his judgement and apprehension;
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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
all the graces of the Spirit, or whither in Genere mali as unbelief, despair etc. which Are contrary to grace can be discerned by none but a spiritual faculty for
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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.
and Sensual and as there is no proportion between this Object, and this organ, so there will be as little proportion between the real true nature of the Object and this Judgwent which is made of it.
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In one word as we know certainly that the naturall man doth easily find out, strongly convince himselfe, (to an ingenuou acknowledgment and deep resentment) of that part in this sin which is proportioned to his apprehensions so we know he cannot find out the other (which is the greater) part of it being so much above his apprehensions. 3 Demonstration.
In one word as we know Certainly that the natural man does Easily find out, strongly convince himself, (to an ingenuou acknowledgment and deep resentment) of that part in this since which is proportioned to his apprehensions so we know he cannot find out the other (which is the greater) part of it being so much above his apprehensions. 3 Demonstration.
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,
Thirdly, the best improved natural man without a divine Revelation, can make a discovery no farther then the Light of his received maxims diffuse themselves,
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,
So the natural man walking in his search After this sinful frame of nature by a Light that runs not Far enough to discover this Whole mystery of iniquity, must needs give over his search,
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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 could 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 NONLATINALPHABET.
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 could tell us that Bonum was secundùm naturam, Seneca Epistle 118. and elsewhere Others could tell us, Bonum est quod naturâ est Absolute, Cicer. de Finish. citing Diegen. Babylon. And Laertius.
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NONLATINALPHABET. 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,
. Now let us take up this dark Lanthorn, and see how Far this could likely guide them in this enquiry• I say it could guide them but very little in judging of any,
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He lookes to the early budding of nature observes what the first fruits are: And finding them so early, concludes they are not NONLATINALPHABET but NONLATINALPHABET.
He looks to the early budding of nature observes what the First fruits Are: And finding them so early, concludes they Are not but.
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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,
and observation First Produceth such effects (as we by the Law know to be sin.) If the workings of this sinful frame be judged the First fruits of nature,
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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.
as indeed they Are apprehended, and judged by Some men, no wonder if they conclude them as Far from being contra naturam, and blame worthy in their moral consideration, as they observe they Are before Others in their natural spring and birth.
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This indeed is the NONLATINALPHABET 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 themselves, nor from a Vitious fountaine.
This indeed is the of the Natural 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 vicious in themselves, nor from a Vicious fountain.
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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 we can discover by this Rule more of its sinfulness, Because we know more of the holiness of primitive created nature in a contrariety to which it is true that since secondarily does consist, (I say secondarily) for since is primarily a contrariety to the holy nature of God,
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.
then a man can discover the great unlikeness of a picture from the First pattern 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 was first modelled, he might probably discerne how much we are unlike our selves,
Could the natural man come to a sighed of that excellent frame in which our nature was First modeled, he might probably discern how much we Are unlike our selves,
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.
But beside this mistaken notion of Nature, and its First visible actings. 2. Gradual increase of this Sins strength is occasion of natural men ignorance of this since.
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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 by this piece of Sophistry deceives himself arguing from the gradual increase of this Sins strength to a denial or a diminution of it's sinfulness,
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This being a truth and unquestionably certaine that this sin is still on the increasing hand and though the naturall man sees it not as a sin, yet he doth see it and its growth as a Naturall affection or Passion; and the best of naturall men that ever lived or boasted himselfe of perfection never did,
This being a truth and unquestionably certain that this since is still on the increasing hand and though the natural man sees it not as a since, yet he does see it and its growth as a Natural affection or Passion; and the best of natural men that ever lived or boasted himself of perfection never did,
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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:
so it is Here, Some natural men's Lustiest have been violent, and run like an Eager to the overwhelming all that was like to impede them from satisfying their Lustiest:
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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.
Others have made less noise, but their Lustiest have run with more Sobrium strength and born up the vessel that was laden with a Weightier fraught and carried them strongly to seek themselves, and their own glory.
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Briefly then the Naturall man best improved takes this for his principle quae indies auges•unt sunt â naturâ next observes that these Passions do grow daily,
Briefly then the Natural man best improved Takes this for his principle Quae indies auges•unt sunt â naturâ next observes that these Passion do grow daily,
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& 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.
& if not in violent rage: yet in even strength: and Therefore passes them for the genuine offspring of nature, both lovely and commendable Far from that sinfulness which the law assureth us is in them.
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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.
And how should such a one ever discover the sinfulness of that he so strongly imagines to be of no Worse origine then nature. 3. Universal extent occasion of the natural man•s ignorance and error.
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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.
but it is not questionable what all (to a man) have is to be accounted natural, of such nature Are those motions and their principles which the Scripture calls Lustiest of the Flesh; but Philosophy and a Natural man would call Passion of the mind.
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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.
He knows too, beside this universality of Subject that there is an universality of time also, according to which it is evident that it comes near to a likeness with natural Causes and effects which Are perpetually the same in all times, and ages.
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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,
Now if in all ages the same passion have appeared in Man's nature, how can it be (Says the natural man) they should be preternatural or sinful Here he stumbles, fall's,
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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:
4. To these three a fourth thing being added makes yet the third demonstration more clear and Discovereth farther the impossibility of a discovery of this since by improved nature, now this is, the uniformity of the actings of this sinful frame of nature, which is such, that there is no variation At all in its actings, unless from Some accidental Circumstances:
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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 the materials 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 since,
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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:
5. To these take in that delight wherewith unweariedly the natural best improved man Provideth for his Lustiest and Satisfieth them and you shall observe how greatly this occasioneth his error and mistake in this enquiry:
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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:
Thus he argue, were the natural men heart so sinful as the Scripture bespeaks it to be, it seems not likely that so much delight could be taken in serving it, in all its projects, and designs:
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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:
and could not be with pleasure and delight constantly followed, though sometime a more violent exercise for a quarter of an hour be a delight, and p•easure to us:
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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.
so that In this manner the best improved Reason deceives it self, and by a misapplication of a truth, which he understands not, entangles himself in an impossibility of finding out what he enquireth After as is evident in the particulars mentioned.
and to be set forth in his owne colours: He hateth the light, Joh. 3.20. because his nature, and his workes are indeed, and will appeare in the light to be evill.
and to be Set forth in his own colours: He hates the Light, John 3.20. Because his nature, and his works Are indeed, and will appear in the Light to be evil.
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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:
Therefore he'll stand it out with Preachers, and dispute the conviction, and maintain while he can, with Saul, 1 Sam. 15.20. I have obeyed the Commandment of the Lord, my ways Are equal, as the proud self justifying Jew said, Ezekiel 18.25. Natural men trust they Are righteous, and seek this righteousness in themselves, Lycia 18.9. they establish their own righteousness, Rom. 10.3. they will either find or make room for boasting:
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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,
for they themselves Are persuaded, that God loves them, accepts of them, and in this clothing they will appear to us (I say) the multitude of such Persons, Are very evident,
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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 undeniable Arguments of the Natural Man's unwillingness he should, and resolution that he will not appear (if he can help it) in his right colours:
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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.
and Breadcorn to spread over it, a fair pretence, that, what (we suppose) is a sinful lust and working to sin, is but a necessary provision for the life, and welfare of the man.
Nor doth the Scripture onely tell us that men are thus selfe admirers, and unwilling to appeare to themselves in any cloud which might darken this lustre: but also Reason, or Nature.
Nor does the Scripture only tell us that men Are thus self admirers, and unwilling to appear to themselves in any cloud which might darken this lustre: but also Reason, or Nature.
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and yet higher then this, they boast of a soule that trusts to his own good and abilities Animus suis b•nis viribús { que } fidens, and else where Benum mansurum-nullum est nisiquod animus ex se sibi invenit Senec. 27. Epist.
and yet higher then this, they boast of a soul that trusts to his own good and abilities Animus suis b•nis viribús { que } fidens, and Else where Benum mansurum-nullum est nisiquod animus ex se sibi invenit Seneca 27. Epistle
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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. NONLATINALPHABET 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,
and manuring, for the quieting and satisfying of it's mind, and willingly hears no other language then that the Stoics were wont to speak in, that the wise man (and he is that wise man for every natural man though vain would be accounted this wise man) is to be reputed 1. without passion, the soft name which they give to a sinful and inordinate principle of the soul and so the man must be Thought not diminutively bad,
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referente Cicerone 1. Academ. 2. NONLATINALPHABET too so much elevated in his own opinion that he thinks himselfe infallible in judging. 3. NONLATINALPHABET undesectible in acting,
referente Cicerone 1. Academy. 2. too so much elevated in his own opinion that he thinks himself infallible in judging. 3. undesectible in acting,
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so steady in his aime, and drawing the bow that he never misseth the marke and yet this were little unlesse he were, 4. NONLATINALPHABET in the possession and enjoyment of himselfe,
so steady in his aim, and drawing the bow that he never misses the mark and yet this were little unless he were, 4. in the possession and enjoyment of himself,
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and so equall to a deity, as who so will may see if he will but observe the proud dictates of these vaine men and their swelling Paradoxes, gathered together by Lipsius. 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,
and so equal to a deity, as who so will may see if he will but observe the proud dictates of these vain men and their swelling Paradoxes, gathered together by Lipsius. 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,
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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,
5. Therefore the best improved Natural man cannot discover the sinfulness of his nature Because this discovery must be made by a due reflection of the soul on it self according to the Law of God,
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.
Not from all kind of reflection, and reciprocal observation, on it self, but from such a reflection as might produce this knowledge of concupiscence in the Apostle's sense.
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It is true a Naturall man may looke back upon his outward actions, in particular, or generall, and discover much of the irregularity of them, he may also reflect upon himselfe in a froward fit of violent passion,
It is true a Natural man may look back upon his outward actions, in particular, or general, and discover much of the irregularity of them, he may also reflect upon himself in a froward fit of violent passion,
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or when his heart hath been disordered by somewhat that opposed, chwarted, & rebelled against his reason, though his opposition were more calme and sedate:
or when his heart hath been disordered by somewhat that opposed, chwarted, & rebelled against his reason, though his opposition were more Cam and sedate:
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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:
and so, (a• such diseases usually do) it depriveth the sinner of all sense of his Danger & Sickness It is not seldom compared in Scripture to these diseases:
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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:
It is a Spirit of slumber, Rom. 1.8. It is a Delirium, or aotage, Ezekiel 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,
Sinners Are lovesick, 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,
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and mind are disabled to judge aright. It is a Phrensie, o• madnesse in them, Eccles. 9.3. which causeth them to do not like men but fooles, Ps. 94.8. and Jer. 10.8. like creatures that are acted by sense, and by principles which cannot reflect on themselves.
and mind Are disabled to judge aright. It is a Frenzy, o• madness in them, Eccles. 9.3. which Causes them to do not like men but Fools, Ps. 94.8. and Jer. 10.8. like creatures that Are acted by sense, and by principles which cannot reflect on themselves.
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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 heart, Hos. 4.11. for since, which is spiritual whoredom, Takes away the heart, robs the sinner of his understanding, which is a reflexive power;
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, NONLATINALPHABET because Lycurgus had contemned him, I say the morall is good.
And however you may doubt the truth of the story, yet the moral of it is very full and to purpose, that Bacchus strook Lyeurgus with blindness, Because Lycurgus had contemned him, I say the moral is good.
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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.
and strong influence on the mind, to the stupefying and blinding it, to the destroying the ability (it otherwise might have) to bring it self to a trial and examination of it self.
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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 Law of God, to heighten it, though not renewed by the Spirit of Sanctification and regeneration, attain to Some knowledge of this sin? Have not many learned men within the visible Church, come to great measures of knowledge of this sin? Do you think that all who have been able to dispute about it, to defend the truth,
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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 to overthrow the contrary errors, have been Regenerate, and born again, and seen with the eye of Saint Paul, the sinfulness of their nature's? Do not we hear Sermons and discourses stating this point from men that Are sensual,
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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;
Therefore to prevent this objection, or At least to satisfy it by answering to it, I proposed a fifth thing, videlicet: What is the difference between a learned, unregenerate improved Scholar his knowledge of this sin;
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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,
I think I should manifestly injure the truth, and be unjust to their memory, and unthankful to their labours, who have written for the truth in this particular,
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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,
1. The Knowledge of a regenerate soul is a spiritual knowledge, that of the highest improved unregenerate man is but Rational 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,
nor can be a more wide difference between things and things, Persons and Persons, then that which is thus founded in what is spiritual and its opposite,
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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.
and such is the difference in these two sorts of men, one does see the spiritual wickedness of this since, the contrariety that is in it to a spiritual Law, to spiritual Obedience, to the spiritual manner of performing it.
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the spirituall regenerate soule sees the spirituall as well as the unreasonable wickednesse of such Idolatry &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.
the spiritual regenerate soul sees the spiritual as well as the unreasonable wickedness of such Idolatry etc. 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 rational) and to that which is higher then now reas•nis, and which the Scripture calls spiritual.
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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, or disallowed, The regenerate foule seeth and considereth, that this law is very spirituall,
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, or disallowed, The regenerate foul sees and Considereth, that this law is very spiritual,
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so likewise the faculties, disposition, or qualification differeth, the one knowing by common illumination, the other by a speciall and more then common illumination of the spirit:
so likewise the faculties, disposition, or qualification differeth, the one knowing by Common illumination, the other by a special and more then Common illumination of the Spirit:
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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;
I know (Says he) that the Law is spiritual, though whilst I was carnal and judged carnally of the Law I Thought of my self as righteous, as blameless, Philip 3.6. Because I had not failed of the Strictest outward observance of the command, Philip 3.5. yet now I see the law is spiritual and so there is a spiritual Obedience due which I carnal could not give and in defect of this Obedience there is a spiritual wickedness which while I was a Pharisee (though learned and as much improved as any) I did not see;
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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:
and that he once had of sin as it is contrary to the Spiritual Law of God. 2. an unregeueraie men knowledgeis a logical conclusion from soeculative principles:
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 regenerate soul knows this since by a Practical and experimental observance of himself compared with those truths in the word which do contain this Doctrine;
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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,
The unregenerate man know's it by a bore Logical and Rational deduction of a conclusion from such premises which he apprehendeth to be truths in his judgement,
and therefore concludes it a rationall inference that Motions first irritated are breaches of the same precept of which the motion perfected is, and so a sinne.
and Therefore concludes it a rational Inference that Motions First irritated Are Breaches of the same precept of which the motion perfected is, and so a sin.
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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,
but now I find Says the regenerate soul) that such motions such a frame of heart do thus shake my dependence on God, they abate and quench my affections to him,
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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;
As the knowledge of a redeemed captive who 〈 ◊ 〉 the weight of his chains, the misery of his state, the drudgery he was put to, the continual danger he was in;
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,
It is one thing to fit and hear (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 knows it as well as he,
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The children and grandchildren of Captive Jewes in Babylon knew, but yet not equally and alike with their Fathers or Grandfathers the misery of a strait and tedious siege, of a sore and long famine;
The children and Grandchildren of Captive Jews in Babylon knew, but yet not equally and alike with their Father's or Grandfathers the misery of a strait and tedious siege, of a soar and long famine;
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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:
The learned scholar destitute of Grace, and the Spirit of God, can discourse of a blind understanding, of an erroneous judgement, of an inadequate apprehension:
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.
How little is it we see of them? how prove Are we to judge carnally of them? to measure them by two short a Rule? In a word such a one thinks Certainly either his knowledge of these is the least of any ones or Else that few know less then he does 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.
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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:
In a word the unregenerate men knowledge is a Logical discovery of what he can prove by an Artificial improvement of argumentative discourse, not what he is acquainted with by experience:
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.
beside this, He can also by his experience of the indwelling of this since, by his experience of its Wisdom and power in working (to the impeding him from good and the provoking him to evil) affect himself with it.
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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,
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 soul knows this since in such manner that he sees, b• … rueth,
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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:
The •nr genera• natural man knows this since but in s•ch National, general Way, that he never observ• … or sees how it intermixeth it self with his d•ties:
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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,
he notes not how it overspreads all h• actions, and if the more studied knowledg• he hath of this since do inform, that it do• not lie sleeping while he is doing duty, b• … Acts to the impeding and perverting 〈 ◊ 〉 duty yet he is not able to see really,
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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.
and particularly how it hath stirred, and acted i• this and that duty, s•ill he keeps in the general persuasion comes not to the particula• application.
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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,
The unregenerate man Prayeth, hears, gives aims, deals justly payeth even to the tithe of Mint, Anise 〈 ◊ 〉 Cummin, and though he is confessedly a • … ner in his own speculative apprehension, a• … judgement,
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whereas the regenerate soule see• and observeth how each particular part of his services are certainely unworthy acceptance according to the holynesse of the law,
whereas the regenerate soul see• and observeth how each particular part of his services Are Certainly unworthy acceptance according to the holiness of the law,
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,
he smelleth the leven which soureth the Whole mass, he sees 1. The distracting, wandering, worldly thoughts that crowd in upon him, and press 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 will disturb him, (if they cannot get entertainment) while he prays and hears, 2. The coldness, deadness, and formality of the heart in prayer, in reading, in hearing, in all he does. 3. The misplaced order giving earthly, dying, empty things the precedence to heaven•y, Eternal, satisfying objects,
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,
though all these be mixed with the prayer, or indeed though the Prayer of a natural man be nothing Else but an abominable heap of such •isordered and sinful suits,
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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,
Shall we view him in hearing? and observe how he differeth from a holy sanctified knowing person in this also? though the unregenerate man knows much,
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 stoppeth his ear, or dull and slow to hear or erroneous and mistaken in hearing he sees not how it fills him with prejudices against the word, with dislike of it,
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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 opposition to it, nor will he be made sensible of it, but the regenerate though perhaps he hath less of that speculative Direct, he hath more of an observing, reflex and particular knowledge,
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as Paul, so he seeth another law in his members which leadeth him captive, and that when he would doe good evill is present with him that what good he would he cannot do,
as Paul, so he sees Another law in his members which leads him captive, and that when he would do good evil is present with him that what good he would he cannot do,
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.
but this the most knowing Scribes, meriting Justiciaries and formal professors do not observe. 4. Differ. The regenerates knowledge is a soul a baseing knowledge so is not that of the unregenerate.
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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,
4. The regenerate soul's knowledge, and the knowledge an unregenerate man may have of this since differ in this, that the knowledge of the one is a soul abasing, humbling knowledge he cannot look on this since,
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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:
but it Layeth him low in his own eyes, the other looks on this since and yet keeps up as high thoughts of himself as ever, he is proud and beasteth both of his duties and of his person:
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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;
He is not as other men, neither yet Are his works as other men's works Are, the one as an ingenuous and relenting child looks on this since, the root of all that rebellion he hath acted against his Father, and blusheth At the sighed;
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is there yet remaining any thing of that treasenable disposition? Doth my heart still entertain any part of that enemy which would pull the crowne from my father's head? Oh wretch! undutiful and disloyall soule!
is there yet remaining any thing of that treasenable disposition? Does my heart still entertain any part of that enemy which would pull the crown from my Father's head? O wretch! undutiful and disloyal soul!
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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,
Canst thou think of this and not loath thy self? Canst thou see this and see any thing to boast of? Hast tho• but one thing in which God delights, which he chiefly Desires,
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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.
and is that so defiled so polluted with since? 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 Chastest thine eyes on these lines, and seriously Consider it.
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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,
The regenerate soul (and so thine if thou art born again) which longs to have the match consummate between christ and i• self, which longs to be married to the Lord in an everlasting Covenant is,
and cannot but be, ashamed to see that her dearly beloved spouse, her Highly honoured her onely desired Lord should find her ever, at all time in such defiled garments, with such raggs, polluted raggs hanging upon her;
and cannot but be, ashamed to see that her dearly Beloved spouse, her Highly honoured her only desired Lord should find her ever, At all time in such defiled garments, with such rags, polluted rags hanging upon her;
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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:
nor peaceably converse with himself, Because conscience dares not look on it self, then he is grieved and troubled, he is a fool then in his own judgement Because he hath so lost his credit, or his peace:
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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;
nor all desire of peace with her husband, hath Some kind of trouble and shame too, upon her Spirit in the discovery of her lose, and wanton practices;
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and for her losse of peace with him she would seeme to love; but not for a treacherous heart whence all that wantonnesse and unfaithfulnesse did arise:
and for her loss of peace with him she would seem to love; but not for a treacherous heart whence all that wantonness and unfaithfulness did arise:
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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;
That a mixture of water with his best wine, that an alloy of dross with his Purest gold, that a misty darkness with his Clearest Light, should debase them upon an examination and trial;
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,
the unregenerate man upon trial Cast all off with such like recrimination, there Are none without their Faults, no grape but hath or had his sharpness, no wheat ever grew without its chaff, men Are but men and can be no more then men, and this is all he Cares for in Dwelling since, he hides himself in the crowd of men like himself and is not ashamed to be as they,
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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:
Whereas the regenerate soul presently proclaims an open war, and makes it a Mortal war a bellum internecinum which shall end upon no other terms then the utter ruin 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,
since, this sinning since shall have no capitulation no terms of peace whereas a truce is soon granted by the natural man how learned or how well improved soever,
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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:
if this since will content it self with those Limits and bounds which either a natural conscience (of what is honest and to be done or of what is evil and to be avoided) prescribeth:
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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 thought how he may destroy it:
when this sin prevails or is likely to foil him, he Cries out as Paul, who shall deliver me? Not as a carnal man what terms of peace? how should I satisfy this or that Lust? A man who Knoweth this since as Paul knew it, Takes Thought how he may destroy it:
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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.
the other Contriveth and studieth rather how to bedeck the Sepulchre and paint the outside that it appear not, not offend the eye of more refined morality.
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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.
And their aim is to manage these passion of this indwelling since, as a Horseman would manage an unruly colt, which he curbeth and aweth with bit and voice, that he may readily, safely, and with delight use him.
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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:
Hatred where ever its terminated to that which it cannot utterly destroy, is no better then a self disturbing vanity and weakness, is the Thought of a natural man:
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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.
The regenerate man does 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 repress, or abate his hatred.
so soon rob us of our onely treasure, make us beggars so soon as men, therefore we in reason ought to hate it, and the sanctified soule doth abhorre it.
so soon rob us of our only treasure, make us beggars so soon as men, Therefore we in reason ought to hate it, and the sanctified soul does abhor it.
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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:
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:
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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,
for, these and such like considerations heighten the regenerate Man's hatred of this since, whereas the Natural improved man rather hence resolves not to trouble himself for that he could not prevent,
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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.
then let him know he is a debtor for that only which could not be with held from him But now the frame and disposition of a regenerate soul and his behaviour is quite contrary, he hates the more for this inseparable close adhesion of this since.
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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,
When a man reflects on what is done, and justly hates it, he cannot but hate that person, those abettors and Counsels, which did designedly engage him to it,
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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.
If undutiful Absalom had lived to see the hatefulness of his unnatural rebellion, and been in any measure recovered to a childlike dutifulness and Obedience, he would doubtless have hated both his former rebellion, his counselor Ahithophel, and the abettors of it.
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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,
The soul renewed to holiness, and received into the favour of a son, begins to Consider the hatefulness of that corrupt nature which engaged him against the Lord,
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,
7 another considerable difference between the knowledge of this since in a regenerate soul, and the unregenerate how highly so ever you can suppose him improved, lies in this, That the sanctified, Regenerate soul hath a strong, entire,
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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,
whereas the other loves his lust, and dislikes the law which condemns it, and could heartily wish there were no Law to restrain the power of his since,
The same might be observed in the rest of the Commands, still the unregenerate mans love is towards his naturall sinfull inclinations, in dislike of the spirituall, holy and just Law of God.
The same might be observed in the rest of the Commands, still the unregenerate men love is towards his natural sinful inclinations, in dislike of the spiritual, holy and just Law of God.
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 chaste and loyal spouse highly valueth, dearly loves, and entirely closeth with that law which binds her to Fidis and constancy in her affections to her husband.
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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,
The Adulterous and unfaithful disliketh, quarrels with, and secretly wishes the law were not yet in being which confines her affections and embraces to that single person whom she calls husband,
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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,
the best improved natural man in the mean time hath an adulterous soul and complains of the strictness of that Law which requires that all his strength,
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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.
but it is an easy, a• … equitable a very excellent Law to the saint which bind's the saint to choose that which he would not for ten thousand world's 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.
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 thee, 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,
assenteth to the beauty and comeliness o• it vers. 16. what the Law commends he• approveth, what the Law commands he• would perform, not as a task and unpleasant work,
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and so he• delighteth vers. 22. NONLATINALPHABET (saith Paul ) NONLATINALPHABET 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 so he• delights vers. 22. (Says Paul) Hoc Desire manifestè se ab incontinentibus Philosophorum discernit (Says Pareus in loc.) is there in a carnal, in an unregenerate man such a complacency in the Law of God? Oh! nothing less, there is an unsuitableness in the heart of every carnal man,
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.
and wish there never had been any such made, A loyal and obedient Subject may know this too and love the law approve the justice and Wisdom of his Sovereign.
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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,
The unregenerate man looks on it as a Problematical Question which may be disputed and brought into the Schools 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,
so did that conventicle gathered together At Trent in the year 1545 in the 5th Session on the 17 of June 1546. Leave it to every men liberty to think or teach what liked him touching this Provided he Thought and maintained, that it was,
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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;
But an experienced Christian is more firmly and immoveably settled in his knowledge, and apprehension of it, he will never be beaten out of this That it is an evil always present, impeding what is good and impelling and putting us upon what is evil, that it is a law of our members warring against the law of the mind;
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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,
yet they should never persuade him to a belief, that possibly there may be no such thing as evil Concupiscence, or Original since. His experience is instar mille Testimony, and he would repe• all their Arguments with this answer, that he sees the plots and contrivances, that he feeleth the power,
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Let this old man appeare under what vizard he will, for the deceiving purblind nature, let him plead his originall, ex conditione materiae and appeale to Pelagian, or Semipelagian or Socinian Heralds to assert his pedigree;
Let this old man appear under what vizard he will, for the deceiving purblind nature, let him plead his original, ex condition materiae and appeal to Pelagian, or Semipelagian or Socinian Heralds to assert his pedigree;
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Though this old man walke up, and downe among us, and expatiate it selfe in the larger walkes of a Sceptick, and seeme onely to enquire rationally touching the Beeing, and Providence of a Deity, and in this garbe passe for a more penetrating inquisitive head,
Though this old man walk up, and down among us, and expatiate it self in the larger walks of a Sceptic, and seem only to inquire rationally touching the Being, and Providence of a Deity, and in this garb pass for a more penetrating inquisitive head,
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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.
and judgement with an unsanctified Scholar; yet the regenerate soul know's (and is so persuaded that he will never be brought to think the contrary) that this is a branch of Atheism, sprouting out of this bitter root.
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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,
an unregenerate man improved to the highest pitch that external, moral 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,
and the certainty t• which the other atteines by experience you may possibly perswade a man to ta• … Poyson who onely knowes the nature of i• from his book and speculation and perhap• you may prevaile with him to hope,
and the certainty t• which the other attains by experience you may possibly persuade a man to ta• … Poison who only knows the nature of i• from his book and speculation and perhap• you may prevail with him to hope,
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,
or into hope• that it is not, or into an adventurous tryal• whither that be deadly poison 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 Poison? so it is, in one word ▪ The regenerate soul knows he had died of this deadly poison,
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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.
and he is as certain 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 dwells nothing good, Rom. 7.18.
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Find evill present when I would do good 21 See an other law leading mee captive, 23. The unregenerate finds it not experimentally in himselfe for he is blind and seeth not, he is dead and feeleth not, the workings of this sin;
Find evil present when I would do good 21 See an other law leading me captive, 23. The unregenerate finds it not experimentally in himself for he is blind and sees not, he is dead and feeleth not, the workings of this since;
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.
and Therefore is not so immoveable in his knowledge as the regenerate soul: not so constant in his belief of it's indwelling and overspreading the Whole man.
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(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,
(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 since, (which Here the Apostle calls, Lust;) being observed as one of the Doctrines the Apostle lays down in this verse,
or if you read that NONLATINALPHABET his life still it speaks that danger danger which is in sin on the account of its disableing the sinner from seeing it, that wound that reacheth the life that reacheth the heart kills dead,
or if you read that his life still it speaks that danger danger which is in since on the account of its disabling the sinner from seeing it, that wound that reaches the life that reaches the heart kills dead,
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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,
he knows 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:
and had not known their sinful state if an immediate, and winged vengeance had not overtaken them if the weight of those fetters the dismal noise of those chains in which they Are reserved to the Judgement of the great day had not awakened them, they had surely continued unacquainted with that sinfulness, which, their just punishment convinced them of:
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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,
or whither they yet retain Some knowledge of all these, though they know much, so much as convictions of the being, and Justice of a Deity extort from them a belief of both,
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yet it's undoubtly true, 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.
yet it's undoubtly true, They Are since they sinned and for their since so judicially blinded that they have not all that knowledge which they had before their sin.
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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 just judge of all the world through his infinite Wisdom hath made darkness, and the blackness of darkness, chains to fetter them, who would not walk At liberty in the knowledge and Obedience of the Father of lights: whoso will please himself in the farther discussion of this, may consult the learned Author cited;
how soon did this spirituall Apoplexy seise on his understanding? how soone did he fall into a deep sleep, out of which none but the voice of the son of God can awaken him!
how soon did this spiritual Apoplexy seize on his understanding? how soon did he fallen into a deep sleep, out of which none but the voice of the son of God can awaken him!
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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.
Dear rate you, and all who hear of christ since At etc. I pass over, my discourse leads me directly to Consider this peculiar malignity which is in since.
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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,
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,
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Nothing should bee a more rousing and awakening consideration to such an Audience then this, would you be content to spend your time, to wast your strength, to lay out your moneyes, to disapoint the hopes of the Church, to sadden the hearts of your friends, to breake the hearts and shorten the life of Parents, to gratifie the Divell, dishonour God,
Nothing should be a more rousing and awakening consideration to such an Audience then this, would you be content to spend your time, to wast your strength, to lay out your moneys, to disappoint the hope's of the Church, to sadden the hearts of your Friends, to break the hearts and shorten the life of Parents, to gratify the devil, dishonour God,
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;
Because it is an evil which directly leads to a disappointment of you in your professed aims, in your principal end, and in your peculiar excellency;
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 NONLATINALPHABET, (as the Apostle calls all knowledge, which is not an effect of Gospell light,
you profess to aim At the best knowledge too, Therefore you spend your time in comparing the several pretences which Are made, that you may find out which Are, (as the Apostle calls all knowledge, which is not an Effect of Gospel Light,
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,
as the fruit of a long and diligent search) is but the longer shadow of one, who lives in a vicinity to the Sphere, in which the Sun of righteousness shines gloriously,
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.
when you come to lade it, so you must take heed of since. It crazeth, and weakens, it clogs and retards, it straiteneth and contracts the understanding.
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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,
yet this man (without a spiritual Saving illumination from the holy Ghost) would remain inevitably miserable (Because unacquainted with his sinful state) a dying man, as much without hope of recovery,
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.
he considers not that a weak, single thread of life already scorched, and that hath felt the fire, is the Surest hold he yet hath to keep him out of unspeakable misery.
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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.
and if mercy (preventing mercy) do not give him 〈 ◊ 〉 sighed of it Here, (timely) for his escape, Natural and Improved parts cannot before it be t•late to hope for an escape.
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And how then can such escape the condemnation of this judge, or the execution o• this sentence? Farther yet 2. Naturall man ignorant of this sin, adds sin to sin, runs farther into debt, and ruines himselfe.
And how then can such escape the condemnation of this judge, or the execution o• this sentence? Farther yet 2. Natural man ignorant of this since, adds since to since, runs farther into debt, and ruins himself.
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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,
2. This Natural man in his best Improved abilities is inevitably miserable if left to himself, Because this undiscerned sinful nature is still proceeding to farther wickedness, is ever adding since to since,
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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,
when it will be found in truth the Saddest unhappiness of the Grossest self murderer; if you should see a poor distracted man stabbing himself, or cutting himself with swords,
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:
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 natural man, who not seeing his sinful state, nor knowing his sinful inclinations, does securely rest in the one, and uncessantly follow the other. Needs must he die, who flies in the face of his physician:
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and best improved naturall men never yet acted more soberly and orderly to their own safety, they know not the misery of their state yet are adding to it,
and best improved natural men never yet acted more soberly and orderly to their own safety, they know not the misery of their state yet Are adding to it,
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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;
they take themselves (and seem to Others) to be the men, whose state should deserve admiration, not need pity, wh• should rather be our Patterns for our imitation, then objects of our compassion;
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.
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 naturals without grace.
and he receives the light, a powerfull heat fal• on the hard heart, and melts it, a Powerfull hand then frames the heart to a right mould, without any long, rationall,
and he receives the Light, a powerful heat fal• on the hard heart, and melts it, a Powerful hand then frames the heart to a right mould, without any long, rational,
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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.
He is ready to oppose, and dispute every beam of Light, to harden himself against every softening consideration, in all which through this Ignorance he is wise and crafty to undo himself, his carnal Wisdom so disposing his opposition, that his pertinacy seems to him a well ordered and rational constancy to his principles.
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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,
3. If the best improved natural man cannot discover his sinful state, as hath been already proved, Then it cannot be, that he should dispose himself to desire, seek,
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 onely to the soule that needs,
Now where we cannot come to a due and right knowledge of our sinfulness, it is not possible we should come to a right or due desire o• christ, who is precious only to the soul that needs,
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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.
and is sensible he needs grace Whence it is that the Spirit of God in drawing the sinner to close with christ, does still manifest and exert his power in illuminating and convincing the soul.
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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.
If the best Improved natural man cannot see how sinful he is, he cannot see how much he needs a jesus and he never desired him entirely and enough, who knew not this.
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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 though he Desires an addition of more Degrees of natural excellencies, yet he is unwilling to that change, which now would altar the very nature of them,
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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:
A highly improved natural man remains natural still, and Stands entirely bent towards this his natural estate, much delighted in it, and satisfied with it:
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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.
and we cannot savingly receive grace but with the destruction of naturalized since, it will be a truth that it is naturally impossible, that a natural man, however well improved, should dispose himself 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, and therefore he opposeth it;
Though the carnal mind know not its need of Grace to desire it, yet it knows there is a contrariety in grace to since, to destroy it, and Therefore he Opposeth it;
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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.
but though Here be a difference in the issue, or event of Enjoyment, yet there is a very great likeness and agreement between them in the motive and inducement to valve and esteem them.
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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,
Though the event of a full meal, and the event of a full communication of grace be so different, that the hungry one filled Loathes the sweetness of a honey comb, Refuseth and sleights it,
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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:
whilst the gracious soul so filled Desires more, and Pray's to be continued in this, or taken into fuller banqueting rooms, and highly prizeth such farther spiritual feastings:
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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 certainly 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,
4. If the natural man with best Improvements and advantages, short of Saving renewing grace, cannot discover that mystery of iniquity which dwells in his nature, Then Certainly it is not a thing possible for him by all his natural improved parts to purify and cleanse himself, to make himself holy in the esteem,
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sanctification and renovation of sinfull nature is the worke onely of one who is acquainted aright with his own heart which is to be cleansed and the word of God by which it is to be cleansed;
sanctification and renovation of sinful nature is the work only 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;
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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:
yet it's the work also of the quickened, renewed soul, which having received principles of life and a power to act spiritually does coworke with the Spirit to the perfecting of that holiness which is begun:
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what we are of Saints, all that beeing which we have as new creatures is the product of a cause infinitely greater then the highest, and best improved nature.
what we Are of Saints, all that being which we have as new creatures is the product of a cause infinitely greater then the highest, and best improved nature.
Improved parts may indeed, lop off some luxuriant boughes, and cut off the outermost branches which would prove hurtfull to himselfe, improved parts may bind up the more stragling branches, that they should not impede,
Improved parts may indeed, lop off Some luxuriant boughs, and Cut off the outermost branches which would prove hurtful to himself, improved parts may bind up the more straggling 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;
and offend Others and yet the tree will be still corrupt and bring forth no better fruit then what is the fruit of Sodom and clusters of Gomorrah, it is not the neat Trimming of the thorn that will make it a Fig tree, the root and stock must be changed, or it abide;
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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.
the same, and brings forth fruit like it self: useless and corrupt vessels must have an other kind of cleansing then an outside washing, or wiping them.
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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,
and fit for Another tenant then rottenness, and dead men's bones, would you not soon tell him that if he drew all the goodly colours that art could surnish him with,
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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:
yet he would never be able to do this since he either knows not, or Else does not Consider that there is unseen rottenness within, which must he cast out:
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He that knowes not how sinfull the frame of his heart is, will not make it his businesse to purifie his heart, And an unclean heart neve• yet was accounted by a righteous judge consistent with holinesse much lesse can it b• a principle of holinesse:
He that knows not how sinful the frame of his heart is, will not make it his business to purify his heart, And an unclean heart neve• yet was accounted by a righteous judge consistent with holiness much less can it b• a principle of holiness:
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,
Now then so it is that After all the pains a natural well improve• man hath taken in pursuance of his seeming holiness, there remains 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 Mathew 11 ▪ 33. is this to begin with that which is hidde• from the natural man, to make a bad hea• good,
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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,
Until this be done there will be no true real• holiness, All the glorious appearances, an• outsides without arenewed heart Are in account of God nothing, better then glittering Sins, so Far then,
Now i• it be, (as hath been proved,) a worke greater then a naturall improved man can do to know, it is certainly a greater worke to purify the heart then his best parts can either beginor ever finish, this wound must be throughly searched ere it will be soundly cured, Naturall men do but skin it over,
Now i• it be, (as hath been proved,) a work greater then a natural improved man can do to know, it is Certainly a greater work to purify the heart then his best parts can either beginor ever finish, this wound must be thoroughly searched ere it will be soundly cured, Natural men do but skin it over,
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,
I beseech you, Scholars (you Are most in danger to be deceived with this seeming holiness) Consider this, your ripe parts, your advantages of learning,
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:
but they may be dangerously managed by a deceitful heart, and a malicious devil to cheat you and make you rely on a broken •reed which will assuredly pierce you through instead of supporting you:
and education by which a blamelesse morality hath been thy more constant course (if thou are such a one consider) thou art in very great danger of concluding this to be reall holynesse,
and education by which a blameless morality hath been thy more constant course (if thou Are such a one Consider) thou art in very great danger of concluding this to be real holiness,
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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 sufficient to the end thou intendest, and thy danger is the greater seeing thy parts and education make thy life come nearer and seem liker to real holiness:
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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,
as appears by the Oaths, curses, railings of Some, by the lascivious, wanton, and unsavoury discourse of Others, the impertinent, vain and unprofitable words which we daily hear,
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,
so Are all m•bers of the body affected with this disease, which the Apostle calls by the name of yielding them weapons of unrighteousness and Servants unto since, yet the root,
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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.
A second use, of the Doctrine of natural men's ignorance of their sinful 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.
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:
loss of labour (which I foretell you will be the end of your attempt) me thinks should warn you of this, take heed of concluding you have discovered it as you would take heed of being mistaken in a matter of weight and moment:
If you rest upon it, and determine that you have discovered this when indeed you have not what an errour will you runne your soules into? How dangerously will you deceive your selves? How inevitably do you undoe your selves? If thou who readest thes• lines should'st as cleerely see it proved to thee that thou couldst not discover a false title from a true one,
If you rest upon it, and determine that you have discovered this when indeed you have not what an error will you run your Souls into? How dangerously will you deceive your selves? How inevitably do you undo your selves? If thou who Readest thes• lines Shouldst as clearly 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!
as it hath been prove• thou Canst not discover a desperately deceitful heart, a very sinful nature, Wouldst thou venture on a great purchase? and lay out all thy wealth on it? and run the hazard of being deceived? Wouldst thou examine the title by no better helps then thy own natural wit and sagacity? Wouldst thou do so? I know thou Wouldst not And yet wilt thou run this hazard? and venture all the happiness thou expectest? and ar• capable of thus? dost thou Dare to lay the stress• of thy Eternal welfare on such a Foundation a• is sure in nothing but to deceive thee!
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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.
O• that all would, and I beseech you Scholars (whose parts I highly prize and valve whose danger in this I partly know) that you will Consider a while.
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Can you goe to Heaven with uncleane hearts? with sinfull natures? can any thing that is uncleane? or that defileth enter there? shall any who worketh iniquity dwell in the holy hill? And how can such uncleane things as the naturall heart enter? How shall that which defileth the whole life? that Polluteth every action? whose 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,
Can you go to Heaven with unclean hearts? with sinful nature's? can any thing that is unclean? or that Defileth enter there? shall any who works iniquity dwell in the holy hill? And how can such unclean things as the natural heart enter? How shall that which Defileth the Whole life? that Polluteth every actium? whose w•rke is nothing Else but to increase abomination? how shall this dwell in his presence who hates since with an infinite hatred who knows,
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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,
since his judgement will be according to truth, (be our judgement of our selves what it will) it is of highest concernment to us, that we proceed in judging our selves (so near as we can) by the same Rule,
as that malefactour, who in the prison makes a sleight businesse of his selony, and examines it with a voluntary hideing of that which his judge knowes and which is undoubtedly enough to hang him,
as that Malefactor, who in the prison makes a sleight business of his felony, and examines it with a voluntary hiding of that which his judge knows and which is undoubtedly enough to hang him,
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:
which Relieth on this deceit, and finds the greatness 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 unclean nature:
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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.
and Therefore as thou Tenderest the issue of thy soul, which will be of Eternal and infinite moment to thee, beware of this Light which cannot discover, beware of resting in this partial and false knowledge which thou Mayest possibly get by more refined naturals.
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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,
and I would not thou Shouldst r•st in that knowledge which is not the Direct and certain Way to escape hell, take heed of resting in that knowledge of this since to which the improvement of natural parts may carry thee, in the general,
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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 dangerous mistake which the natural man runs himself into when he sees not the iniquity which is in his duties when he sees not how sinful 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,
it is a mistake, that exposeth him to proud thoughts of himfelfe, and of his duties, that excites him to rest in himself, 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:
and free grace, to increase his Sins (for resting on duty redound's much to the increase of since,) to render him hateful in the account of God, who is a professed enemy to every proud person:
Now such are the fruits of this knowledg we warne you of, take heed of it. 2. Caution. Against relying on the opinion of men in their assertions contrary to the experience of Saint, and witnesse of Scripture.
Now such Are the fruits of this knowledge we warn 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 witness of Scripture.
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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,
2. Them we have very good reason to beware how much we give to the judgement & opinions of learned & improved men in this point which never any of them while natural couldfully discover,
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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.
and in which they have ever been prove to advance nature, and debase grace, in which they have generally Set the crown on Nature's head which they admired, in the mean while robbing grace which they knew not.
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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,
Me thinks I need not say much to Advice you in this, would any of you rely much on the judgement of a boasting ignoramus? when thou art sick thou advisest (not with one that never did,
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 we 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;
it is no whit less folly to rest on the opinion of those learned men who speak of this without an experienced observation of this since 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 judgement we take Concerning this, it is I hope so Fully proved that great measures of unsanctified learning and gross ignorance of this sin may be both in the same person, that I do not need insist on farther proof;
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and opinions though seemingly backed with strong probabilities, and reasons in this and other points which are known aright onely by a sanctifyed and regenerate soule.
and opinions though seemingly backed with strong probabilities, and Reasons in this and other points which Are known aright only by a sanctified and regenerate soul.
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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.
so Are many of those who At this day do mistake this Whole Doctrine and it is (beside what we have said already) to be accounted among the hidden things which Are not revealed to the wise and prudent.
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the doctrine of Salvation, and redemption from wrath which we deserve, from sin under the power of which we are by nature: compriseth the things here intended.
the Doctrine of Salvation, and redemption from wrath which we deserve, from since under the power of which we Are by nature: compriseth the things Here intended.
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)
and which is hidden from the wise, and prudent then we have ground to beware how Far we rely on the opinions and assertions of these men, who cannot discover the truth which lies hidden under a veil which 1. Their impotence and inability hath drawn over it, (they Are not able to discover it) 2. Their unwillingness to know, hath brought on them (they Are loath to be acquainted with it) 3. Judicial blindness hath drawn over it (that they shall not, Because they will not)
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:
and well versed in the Scripture, touching this then any of the learned natural men, who Are unacquainted with the continual opposition their natural hearts do make against the Law of God:
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then one who (though never so well skilled in the speculative part of military discipline) speaks onely according to the rules of his art, I shall rather trust a conflicting soule,
then one who (though never so well skilled in the speculative part of military discipline) speaks only according to the rules of his art, I shall rather trust a conflicting soul,
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,
The learned natural man Wants eyes to see and speaks by hearsay what this sin is, the right knowledge of which is one of the things of the Spirit of God, which he receives not,
of our restauration, and renovation, &c. are in the whole contexture of them accounted foclishnesse by the wise among the Greeks and Jewes (i.e.) by the choicest men for naturall Parts,
of our restauration, and renovation, etc. Are in the Whole contexture of them accounted foclishnesse by the wise among the Greeks and Jews (i.e.) by the Choicest men for natural 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,
and the improvement of them, both within and without the Church, And can it be expected? that a man who thinks himself a wise man should strictly inquire into that, which he accounteth folly,
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,
as a fool is below a wise man? and solly it self, below excellent Wisdom and understanding? if you would then choose you a master to teach you more Fully this Doctrine leave the Schools of Pharisees, Sermons, disputers of this world (whose Wisdom God hath infatuated) and go to the convinced, humbled,
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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;
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;
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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:
and be persuaded to inquire what experience, (arising from the conflict between grace and corruption, between holy principles and remaining Lustiest,) will inform you in this weighty truth:
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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.
and which you may meet with up and down in the writings of our English Practical Divines, whom you may trust whilst you must dissent from Others that Are accounted more learned. 3. Caution. Learned men's slighting grace be a stumbling block to us.
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, were no other reason at hand which might be given, this which ariseth from their ignorance,
take not an offence At the thinness of learned men, that they crowd not towards the fountain opened for sin and for uncleanness to the house of Judah and to the inhabitants of Jerusalem, were no other reason At hand which might be given, this which arises from their ignorance,
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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.
and unbelief of the sinfulness, and uncleanness of their nature were abundantly sufficient to satisfy us why they do not throng After that Grace, which might cleanse, and purify them.
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and dirty and never goe to the river where they might be washed? And why shouldest thou wonder then, that blind souls, possessed with opinion of their own purity, and holinesse;
and dirty and never go to the river where they might be washed? And why Shouldst thou wonder then, that blind Souls, possessed with opinion of their own purity, and holiness;
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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,
But observe it, Who do more readily? more speedily close with grace then these men when once they Are enlightened and savingly convinced? I think no men make more haste to the City of refuge then these men,
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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.
and the clearer and Deeper our apprehensions Are the speedier our attempt will be to escape those dangers which we apprehend Are likely to fallen on us.
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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,
1. Greater measure of Light shining into the understanding, and overpowering all its false lights which the man (proved 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;
for as a man who walk's by a weak, and glimmering Light would refuse that Light for his guide which Another that was wholly in darkness and knew himself so to be in the dark, would readily embrace;
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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;
or Comets in the night will put off that Weaker convincing Light of the truth, which one who finds himself all benighted Rejoiceth to see though but a star, the least degree of Light, and is convinced soundly;
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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,
Hence it is that they so much differ in so little time in their apprehensions of impending danger, the natural learned man had apprehensions of the excellency of his soul, of the power of a God to Punish, of the great misery and unhappiness, which the soul must needs lie under,
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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:
and judge by their apprehensions and valve of Grace Now, what will be the apprehensions and valve which the rest so enlightened will have of the same grace:
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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,
3. If the best improved parts cannot discover the sinfulness of our polluted nature's, and if there be so different a knowledge of this in the regenerate and unregenerate,
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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 do this, (beside the weighty considerations equally obliging us with Others) on Some more special considerations obliging us Scholars more then Others,
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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.
1. You Are in a more apparent danger of being deceived with a Common superficial knowledge of this then Others Are, whose employments do not engage them to a search After all knowledge.
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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,
and so by an eager pursuit of what is not yet attained, we Are in danger of contenting our selves with a general speculative knowledge of this, that we may speed on to the discovery of other things,
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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.
and that have not so much influence on our Souls in the matters of grace and holiness. 2. Frequent temptations with which Satan follow's us, to render this knowledge unprofitable, and useless to us.
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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;
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;
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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;
yet who knows none of these, but only the naked truth of this Doctrine, and improves it to holiness, Knoweth more truly then such a learned scholar. 4. A Scholars knowledge is usually a more Common and general work of the Spirit of God in carrying him on in his ordinary and professed intendment of getting knowledge;
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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,
now it is more easy to mistake under a Common, then special 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,
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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,
it is of dangerous consequence to us, and to our Eternal concernment, of much more dangerous consequence then unto Others, for it exposeth us Scholars to a greater danger of Continuing in a formal, superficial, external,
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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.
is armed most unhappily against convictions of the word and Spirit of God, and is like to stand out against all means of a real, heart, spiritual, and Saving change and sanctification.
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but nothing of the experienced heart knowledge of it in their soules, are the men most in danger to live and dye in a formall seeming holinesse, in an outside glorious shew, with insides full of corruption and rottennesse:
but nothing of the experienced heart knowledge of it in their Souls, Are the men most in danger to live and die in a formal seeming holiness, in an outside glorious show, with insides full of corruption and rottenness:
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.
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.
and see that your knowledge be right in this particular, Consider the safety and welfare of pretious soules is concerned in this, they may perish through a mistake of their naturall condition, into which mistake yours may lead them,
and see that your knowledge be right in this particular, Consider the safety and welfare of precious Souls is concerned in this, they may perish through a mistake of their natural condition, into which mistake yours may led them,
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.
What more dangerous and destructive, then that error which leads us from powerful 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 soul under this until the heart-searching God discovers and judges it? It is a Soul damning error, which does ensnare the soul in a partial, outside, and insufficient renovation.
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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,
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 until both fallen into the ditch, will be the final and last issue of us,
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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.
whither you had not need be more diligent by much then Others, on account of more eminent and exemplary holiness expected from you Men do (and reason good they should) expect more perfect and exact holiness from you then from Others.
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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.
You know more of your Masters will then they, you know more of the excellency of holiness, you know more of the reward to holiness, you know more of the vileness of since, of the unsuitableness of since to your admired and noble soul, and reason etc. on these and many other accounts it is expected that you should be more holy then Others.
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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 if you mistake in this Doctrine, which rightly understood hath notable influence on the soul in order to exemplary holiness, you will Certainly fallen Far short of your Duty, and your Friends expectation.
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,
5. Lastly that I may persuade you to try Consider your knowledge mistaken through want of due trial and examination, will be an Consider your knowledge mistaken through want of due trial and examination, will be an advantage which Satan and your own corrupt hearts will take,
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Mistaken knowledge will not remaine a thing of indifferent nature, but it will eventually prove a great 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,
Mistaken knowledge will not remain a thing of indifferent nature, but it will eventually prove a great 1. Ewholdning you to cherish and foster those thoughts, that frame of heart, which should be mortified and subdued, and the devil will be ever animating you to venture so Far,
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as your doubts or mistaken knowledge can suggest you, possibly may venture, 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,
as your doubts or mistaken knowledge can suggest you, possibly may venture, 2. Beside the devil will improve your mistaken knowledge in this point to a craftiness and subtlety of improving this since, under a staken knowledge in this point to a craftiness and subtlety of improving this since, under a pretence and colour of innocency and sinless pleasing or Humouring our natural Desires, we must not neglect the search After one, who lurks in our family,
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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.
this old man mistaken will murder sonles, Therefore etc. Try whither you have discovered him, be diligent in the trial of your knowledge Concerning your sinful nature's.
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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 such as the enlightened soul, such as Saint Paul, had? well then, hoping thou who so enquirest art in good earnest, I will refer thee to the differences which Are assigned already, by which thou Mayest know what kind of knowledge the unregenerate hath of this since,
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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,
Consider, is it a spiritual knowledge? Canst thou discern the spiritual iniquity, as well as the unreasonable iniquity of thy sinful nature? Canst thou make out the sinfulness 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 prove it by Practical and experienced premises? Canst thou discern how it intermixeth it self with all thy duties? dost thou really see this? Canst thou heartily grieve for thy sinful nature? dost thou see real cause of humbling thy soul for this? Canst thou Set thy self with all thy soul to oppose this since? Canst thou spend thy time,
untill the house be pulled down? Doth thy knowledge of this indwelling lust provoke thee to hate and detest it? canst thou truly say, thou dost loath it, that it is that which thou canst not on any account be reconciled to? And tell me what are thy affections to that holy law which forbids this sin? doest thou heartily embrace that commandement which prohibits thy soule,
until the house be pulled down? Does 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 since? dost thou heartily embrace that Commandment which prohibits thy soul,
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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,
lest it should fulfil the inordinate Desires of this lust? or Couldst 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,
or art thou fixed in thy judgement? and feest what all the proud world will not see or believe? dost thou as Saint Paul, see Another law in thy members? and is this seeing thy believing? Answer these Queries in singleness of heart,
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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.
For farther examination, I refer you to the perusal of those differencing and distinguishing notes laid down already, to which I will add two or three more now, and so 1. Note of Tryill. Right knowledge of this Advanceth grace.
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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.
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 sinful 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,
Dost thou with Paul see cause to praise God through jesus christ, for setting thee free from this spiritual bondage? dost thou see thy unclean nature with an eye which prizeth and valueth that Grace, which hath in part already,
2. Next look well whither doth thy knowledge send thee for power and strength to oppose and subdue thy strong lusts? If thy Knowledge of thy sinfull nature be such, that it doth convince thee of thine inability to conquer thy lusts, of thine insufficiency to perfect any good change wrought in thee, it is a very good signe thy Knowledge is a right,
2. Next look well whither does thy knowledge send thee for power and strength to oppose and subdue thy strong Lustiest? If thy Knowledge of thy sinful nature be such, that it does convince thee of thine inability to conquer thy Lustiest, of thine insufficiency to perfect any good change wrought in thee, it is a very good Signen thy Knowledge is a right,
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.
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 blameless Conversation.
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.
Well then, tell me, dost thou know that this sinful nature is the cause of all thy sinfulness in thy life? dost thou then see those polluted streams do run from this polluted fountain? Perhaps thou wilt say yes, (and with truth enough too,) but man (tell me) in thy attempts to Cut off these streams, to reform and purify this life, where hast thou begun? hast thou cleansed the spring? He that begins not sanctification in the heart, knows not aright the sinfulness of his nature.
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4. Note Right knowledge aggravates particular fins by this. 4. Right knowledge of our sinfulnesse will allwaies account it, an aggravavation of every sin.
4. Note Right knowledge aggravates particular fins by this. 4. Right knowledge of our sinfulness will always account it, an aggravavation of every since.
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Consider then with Davids words in thy mouth I was conceived in sin, and ask thy soule can'st thou (as he did) see how much, this aggravates thy particular transgressions? how it add's weight to thē? this make's thē voluntary, delightful, per petuall? this makes them strōger,
Consider then with Davids words in thy Mouth I was conceived in since, and ask thy soul Canst thou (as he did) see how much, this aggravates thy particular transgressions? how it add's weight to them? this make's them voluntary, delightful, per petuall? this makes them Stronger,
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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.
Try then by these notes, who can truly, and experimentally answer to these queries, may Certainly conclude his knowledge of indwelling lust is a knowledge better and Far above, the highest degree of knowledge in men merely carnal, though of highest improved parts.
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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 so have closed the Sermon, but then I sear, I should leave Some unsatisfied, who would gladly get a right knowledge of this sinful frame of their nature,
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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,
It is the Law by which we have the knowledge of since, 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,
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.
we then shall discover the sinfulness, and vileness of since, of this since: the known purity of God's Law, will disclose the unknown impurity of since, and lust.
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Study well the spirituall nature of all the commands of God, when the soul seeth (as Paul ) that the Law is spirituall, it will also be able to see the spirituall wickednesse, which is in lust that is contrary to it.
Study well the spiritual nature of all the commands of God, when the soul sees (as Paul) that the Law is spiritual, it will also be able to see the spiritual wickedness, which is in lust that is contrary to it.
And remember, in thy studying of these points, that thou do not onely store thy head with demonstrative arguments, that the Law is thus perfect in the extent,
And Remember, in thy studying of these points, that thou do not only store thy head with demonstrative Arguments, that the Law is thus perfect in the extent,
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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;
Want of these two, (I persuade my self,) Are the great cause (At least they Are one great cause among Others) of the sad learned, ignorance and mistake of great improved parts;
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,
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 sinful hearts,
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if therefore thou wouldst avoid a dangerous errour and get a true right knowledg touching thy sinfull nature, be diligent to understand the truth, of the affirmative state, of that Quaestion whether the inward, habituall,
if Therefore thou Wouldst avoid a dangerous error and get a true right knowledge touching thy sinful nature, be diligent to understand the truth, of the affirmative state, of that Question whither the inward, habitual,
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,
The other part thou wilt get, by engaging the affectionate part of the soul, with those moving considerations which will persuade thee to close practically with the Law,
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.
for there is danger in little intermissions of our watch, the waters which silently glide from this fountain 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:
He that seldom Searches, hardly ever comes to a just discovery of his heart: It is an often repeated search that is likeliest to discover a notorious cheat:
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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:
And Remember to take humility along with thee in the trial, for pride will never be content to let the heart appear as it is, a proud man is never an upright judge of himself, he ever accounteth himself better in the scales, then he is:
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,
Whoso hath got such knowledge of the nature of God's Law, and does thus search, may hope, that, he shall in due time discover this sinfulness, which appear's in it's fruits, not all At once,
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The more various it is, the more diligent thou ought'st to be, and deave with this as men doe with cunning cheaters, that shift their lodgings, change their habits, alter their carriage and Proteus like appeare to you in a thousand shapes, keep your eyes on them, follow them to their very lodgings, & retiring roomes,
The more various it is, the more diligent thou Ought to be, and deave with this as men do with cunning cheaters, that shift their lodgings, change their habits, altar their carriage and Proteus like appear to you in a thousand shapes, keep your eyes on them, follow them to their very lodgings, & retiring rooms,
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.
so do you keep your eye diligent in the watch of your sinful nature, that you may see it in it's retiring room where it prepares to change it's shape.
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,
or how unclean a villain act's Joseph's part, but he that go's off ' the stage and see's them behind the courtaine in their retiring place discover's all this,
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Naturallists tell us that those creatures which are NONLATINALPHABET are not so perfect and acute in their sight, they cannot see so well and clearely.
Naturalists tell us that those creatures which Are Are not so perfect and acute in their sighed, they cannot see so well and clearly.
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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:
Look abroad into the crowd of men, who call themselves Christians, see how they differ in their account of since, proportionably to their different Degrees of tenderness 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,
Real Saints under a defect of this have (and I wonder not At it) fallen into a defect of judgement Concerning the greatness of since, they have accounted that a little since,
Tell me diddest thou rightly see the great sinfullnesse of an earthly mind of a formall and hypocriticall heart, of a carelesse and loose heart, of a vaine and foolishly wanton heart? Diddest thou not think there was lesse evill in them when thy heart was somewhat hard,
Tell me didst thou rightly see the great sinfullnesse of an earthly mind of a formal and hypocritical heart, of a careless and lose heart, of a vain and foolishly wanton heart? Didst thou not think there was less evil in them when thy heart was somewhat hard,
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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,
and had lost of it's wonted tenderness? How hath thy boldness to sin, and thoughts that it was but a little sin which thou art now about to commit, got ground on thee upon such a decay? time was,
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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;
As to the power, and strength with which it works, and as to the Wisdom, policy wherein it contrive's it's works, it is more then evident, that the best Way to discover them is by opposing our selves to them;
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,
For whilst 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 internal 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.
& of an external Light in the word, the one as the Light of the eye which sees the other as the Light of the sun by which it sees, the foulness and blackness of sin.
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.
and then the more the enlightened soul adheres to this word in opposition to sin, the more it sees of the purity of the word, and the vileness of since.
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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,
Contraries illustrate, and disclose each other, and whilst we lay the word of God before us commanding one thing and our sinful hearts suggesting an other, sin becomes in our sighed exceedingly sinful,
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so it did to Paul, Rom. 7.13. Beside this, God doth delight to discover how sinfull a naturall heart is to those, who would really have a deliverance from it, and blessed them in this opposition to this end;
so it did to Paul, Rom. 7.13. Beside this, God does delight to discover how sinful a natural heart is to those, who would really have a deliverance from it, and blessed them in this opposition to this end;
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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,
Thou wilt be the more willing to see the sinfulness of a natural 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,
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.
and heartily, Needest not be so much ashamed of it, and thou wilt the more Certainly discover that Fully which thou Mayest without shame, when Another will not (if he could) Because he cannot but with shame.
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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,
But why stay I on these? Christian who ever thou art that Hearst or Readest these lines, tell me didst thou ever see the sinfulness of thy heart propending to since so clearly,
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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,
yet upon recovery thou hast seen, and abhorred that sinning since which hath so defiled thee, who fall's unwillingly into the mire, usually sees the more,
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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.
though he cannot see bodily objects well, whose eyes Are full of tears, yet he sees these spiritual objects best, who sees them with eyes filled with tears.
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 if once thou Canst bring thy soul to weep in secret over this sinning since, thou Mayest be assured thou already hast Some degree of true right knowledge of this since,
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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,
Christian, view all the remarkable seasons in which thou hast had any sighed and knowledge of this since 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,
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if thou sayest not that Mourning times have been the seasons, and weeping eyes have been the organs which have made the fullest discovery of this sin, and added the most considerable improvement to this Knowledge.
if thou Sayest not that Mourning times have been the seasons, and weeping eyes have been the organs which have made the Fullest discovery of this since, and added the most considerable improvement to this Knowledge.
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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,
And David was brokenhearted, wholly immersed in tears, when he breathed out that Confessi, that full and clear description of our sinful nature's, which Are shapen in iniquity etc. In a word, get thee a vessel of Crystal tears,
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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.
and enlightened Souls see the greatness of their Eclipse best in the vessel filled with tears of Godly sorrow. 6. Direction. Join lear ning and experience together, study it jointly 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,
6. Wouldst thou get, and keep up a right Knowledge and apprehension of this sinning since, of this indwelling lust? then join the Practical Divine, the experienced Christian,
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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;
join Therefore Learning and Experience together in those Authors you study touching this, their Learning enables them to discover the truth in the more speculative, & notional parts of it;
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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,
but forget not to study thine own heart At the same time, who so wisely joins these together for the information of a teachable soul, is not (I think) in much danger of mistaking a false,
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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,
Their learning will inform 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 Promise to since, which Are now the matter of your daily exercise and complaints,
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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.
His experience can tell thee the manner of this disease in its workings, and the sure method of applying the means, that will not fail to heal thee.
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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,
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,
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Nec ullus uxorem unquam ram disparem, & suo conjugio indignamduxit ar { que } Christus Ecclesian: cutusmodi enim ea fuerit, antequam Christo in manum conveniret, ab Ezech. describitur 16. cap. Pet. Martyr loc com. cl. 2. cap. 17.
Nec ullus uxorem unquam ram disparem, & Sue conjugio indignamduxit Are { que } Christus Ecclesian: cutusmodi enim ea fuerit, antequam Christ in manum conveniret, ab Ezekiel describitur 16. cap. Pet. Martyr loc come. cl. 2. cap. 17.
de malitiâ hominum nibil aliud dicendum venit — vult deus, ut homo pro suo ipsius arbitrio non minùs improbus quàm probus esse possit. Cum possēt dagitiosè vivere virtuti studere maluerunt. Soc. 2 Ep. ad Dudith.
de malitiâ hominum Nobil Aliud Dicendum venit — vult deus, ut homo Pro Sue Himself arbitrio non minùs Improbus quàm probus esse possit. Cum possēt dagitiosè vivere virtuti studere maluerunt. Soc. 2 Epistle and Dudith.
Catholici docent concupiscentiam in actu primo non esse peccarum originis: sed natura ē quandam pronicatem, quae pet se enlpabilis non sit. Becanus opusc. 6. de justit. operum.
Catholici docent concupiscentiam in Acts primo non esse peccarum originis: sed Nature ē quandam pronicatem, Quae pet se enlpabilis non sit. Becanus Opuscule. 6. de justit. Operum.
Lindanus. Panopl. l. 4. c. 34. Alphonside castro her. 4. Tapper in Expl. art 2. Gregor: de valent, &c. Becanus opusculo sexto de Justitiâ operum.
Lindanus. Panoply. l. 4. c. 34. Alphonside castro her. 4. Tapper in Explain art 2. Gregory: the valent, etc. Becanus opusculo sexto de Justitiâ Operum.
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.
Non contemnenda Question de Daemonum cognition post peccatum proponi Solent, nempe, an penitus post peccatum excaetati sunt & omni cum Dei & Christ, Aequi & iniqui•tum aliarum rerum cognition destituti an vero adhue aliquam harum omnium teneant Cognitionem Hieron; Zanchius: the Operate: Dei l. 4. c. 7. part. 1.
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.
Daemons 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.
