Abyssus mali, or, The corruption of man's nature briefly handled in some of its principal parts grounded upon Psal. 14: 1, 2, 3 : together with Man's salvation by faith on the Lord Jesus Christ, on Acts 16:31 / by W.G.

CHAP. IX.

Vers. 2. UPon the children of men, to see, if there were any that did understand. With vers. 3. They are all gone aside.

We are now come to handle the general, and the special object of this inquisition, both toge∣ther. Gods inquiry is concerning the Children of Men, whether any did understand. This is re∣solved, Vers. 3. They are all gone aside. And in the Parallel place, Psal. 53.3, Every one of them is gone back. By the Apostle, Rom. 3.11, It is put determinately, There is none that understands, there is none that seeketh after God.

Observ. 9. There is none of all the Children of Men, that naturally have any true knowledg of God; such as makes them Men of understanding in Gods account. And because this seems either false, or harsh; I shall first, give you the demonstration of it.

Demonstr. 1. If they know God naturally; then they love him. For he that loveth not, knoweth not God, 1 Joh. 4.8. And if so, then they are beloved of him, and that in their naturals. Joh. 14.21, And he that loveth me, shall be loved of my father, and I will love him. Contrary to Ephes. 2.3.

Demonstr. 2. If they know him, they put their trust in him: for they that know thy name, will put their trust in thee, Psal. 9.20. And if so, then they do sincerely seek him (as in the con∣nection): For, Thou Lord hast not forsaken them that seek thee. The consequent will be; That Man naturally seeks God, and that sincerely. Though the world say generally, they trust in God; it is clear they do not. They run the ven∣ture and hazard; trust him, but not put their trust in him; but ordinarily live in a tempting of him. And again, if so, they are blessed. Psal. 84.12, O Lord of hosts, blessed is the man that trusteth in thee: Which who dare pronounce of a natural Man?

Demonstr. 3. If they know him, they are all Saints naturally; for to know God, is their de∣scription. Heb. 8.11, 12, They shall all know me from the least to the greatest: For I will be mer∣ciful to their unrighteousness. So Gal. 4.9, But if after ye have known God, &c. But who will say they are Saints naturally? Saints are such as have made a covenant with God by sacrifice, Psal. 50.5. A covenant with God by Jesus Christ; of whom people are naturally as ignorant as Horses, and as averse to him as Devils.

Demonstr. 4. If they know God, it is life-eter∣nal to them. For this is life-eternal, to know thee, &c. Joh. 17.3. And then heaven is every ones natu∣rally, by descent; which everts the whole Scrip∣ture?

Demonstr. 5. If they know him; then they have the Image of God naturally. For the Image of God is in Knowledg, Col. 3.10, Renewed in know∣ledg, after the image of him that created him: and if so; then every natural Man is an upright ho∣nest Man; not only a Moral honest Man, (honest as the world calls them): For the Image of God made Man upright. And then why does the A∣postle say, They were renewed to this, if it was natural?

Demonstr. 6. If they know God naturally; then contraries, and contradictories are true at the same time; as if you should say, a Sun in the firmament, and no Sun. For the Apostle tells the Ephesians, chap. 5.8, Ye were sometimes darkness, but now are ye light in the Lord; absolute dark∣ness without the Lord: And this was universally true of all the gentiles. Acts 26.18, To whom now I send thee, to open their eyes, and turn them from darkness to light.

Demonstr. 7. If any know naturally, why not all? For if Nature be the cause, it must be a cause in all. But can we give no instances to the con∣trary? Did Peter know while God revealed? Flesh and blood hath not revealed this unto thee, but my Father, Matt. 16.17. Did Paul know,

as learned as he was? Nay, is not the whole World, (I mean it, as opposed to Gods people) a most deplorable instance to the contrary? Joh. 17.25, O righteous father, the world hath not known thee!

Demonstr. 8. If they know him, how comes the World to be fo sinful? The whole world lies in wickedness, 1 Joh. 5.19. And omnis peccans est ignorans, every sinner is an ignorant creature. He that says, I know him, and keepeth not his com∣mandments, is a lier, 1 Joh. 2.4. The Apostle counts, and calls all the world wicked; though it be at a more sober rate than in our Times.

Demonstr. 9. If they know God; then heart, and affections, and all the train of them are for God, for they follow Knowledg. Why does a man love any thing, desire any thing, delight in any thing that is good, but because he knows it so? And therefore, for such as are converted, God is said To shine in their heart, 2 Cor. 4.6. i. e. so as to engage their love, desire, delight, &c. And they are said, To understand with their heart, Matt. 13.15. If an Hebraism be acknowledged; it will not make against me.

Demonstr. 10. If they know God; then God knows them, cum effectu, i. e. loves, and delights in them. O continue thy loving kindness to them that know thee, Psal. 36.10.

Demonstr. 11. This would null one great end of

preaching: Which is to turn from darkness to light, and from the power of Satan to God, Acts 26.18.

To conclude, for I have almost wearied you with Arguments; though I cut them short:

Demonstr. 12. If they know; then they are up∣right excellent persons. Prov. 15.21, A man of understanding walketh uprightly. chap. 17.27, A man of understanding is of an excellent spirit. Where is this excellent upright spirit in the World? The contrary, a perverse cross spirit to truth and goodness, is most manifest.

I have been the longer upon this; because we are now upon one of the main parts of this natu∣ral Corruption.

Object. 1. But they may know, if they will ap∣ply themselves, and give diligence?

Answ. 1. If you mean, they may know by Gods blessing, and inspiration, upon endeavours; we ea∣sily grant it: but then it is not to the case the objection means; they are Men of understanding, because they may know naturally, if they will take pains, without the special inspiration of the Almighty.

Answ. 2. Where doth Scripture ever say, that they understand, or are Men of understanding spi∣ritually, because they can understand naturally? or in plainer English, that because they have reason, and natural understanding, therefore they are Men of understanding in Gods account, and in the sense of the Text? It is true, men that

have potentiam activam, or proxime activam, i. e. which have a mind habitually enlightned by the spirit, are said to understand even then, when they do not actually understand or make use of their knowledg. But for men that have potentiam mere passivam, or obedientalem, i. e. a power more than a Beast in them to understand, if God en∣lighten them: I say, where do you find that Scripture owns these for men of understanding?

Answ. 3. Where doth Scripture ever say, ei∣ther in word or sense, that a natural Man can know? The contrary is plainly asserted, 1 Cor. 2.14, Neither can he know them: and who is this? it is a natural Man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I know many have endeavoured to make it run the car∣nal man; and say indeed the carnal man knows not, nor can, i. e. one addicted to his lusts, so long he cannot; because they blind him, but it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the soulleyman, i. e. the man of the best ap∣prehensions, and most improved intellectuals, so long as he is a natural man: as appears by the opposition. But he that is spiritual, judgeth all things; and by the reason given also, vers. 14, The natural man cannot know, because they are spiritual discerned, i. e. man must have the teach∣ings of the spirit, and be indued with it, ere he can know them, as vers. 12. Besides, I answer, every natural man is a carnal man, i. e. he is all for the interest of flesh, or self; something of self: For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The wisdom of the flesh, i. e. the best of it is enmity, Rom. 8.7. The best in such a man is mastered, and over-powered. And the Apostle, vers. 9. explains, who is a carnal

man by this: He hath not the spirit; as Jude vers. 19. Sensual, not having the spirit.

Answ. 4. If they may know, if they will, then it seems they are wilfully ignorant, or willingly so. And how can an habitually-wilful-willing-ignorance consist with true saving knowledg, or a power to know? Let the first foundation, or reason of their ignorance be where it will, it seems they are confessedly ignorant; and you say they are willingly so: Then speak whether Scrip∣ture ever accounts such to know God, or to be men of understanding. Let's canonize all the World.

Answ. 5. The objection must be understood of saving knowledg; or else it signifies nothing at all: for, we deny not unto men power of other know∣ledg. And if men savingly know God, or can know him; How is it, they are not spiritual, or in an heavenly disposition naturally?

Answ. 6. If so, how is it said, that they only learn, whom God teaches? John 6.44, No man can come unto me, except the father which hath sent me draw him. And how doth God draw? to be sure one way (whatever other there be) is by teaching; as it follows vers. 45, He that hath heard, and learned of the father, comes And this is the meaning of the promise, Heb. 8.11, They shall all know me, &c. i. e. I will teach them, and they shall know me.

Object. 2. It's true, man cannot of himself know God or his mind, unless he had revealed it: But

now he hath revealed his will, i. e. indited the scrip∣tures, he may know?

Answ. When John Baptist preached, yet he says (as he found by experience in the Jews), A man can receive nothing, except it be given him from heaven, John 3.27. Though revealed and dis∣covered, yet he can receive nothing. When Christ himself preached, the Jews murmur, upon which occasion, says Christ, John 6.43, Murmur not amongst your selves: No man can come unto me, except, &c. v. 44, It is is written in the pro∣phets, they shall be all taught of God, vers. 45. Though Christ himself preach, there must be hear∣ing, and learning of the Father; be the thing ne∣ver so clearly revealed, by Christs own mouth.

Inst. Because they would not?

Answ. I grant they would not; but this is not all, for had they heard, and learned of the Fa∣ther, they would, therefore they were ignorant and blind, as well as wilful. 1 Cor. 2.14, They are all foolishness unto him, neither can he know them.

Object. 3. It is true indeed, of our selves we can∣not, we must have the aid and assistance of the spi∣rit; or else we cannot?

Answ. 1. But aid, and assistance alone will not do with a natural Man; there must be creation, infusion; therefore God promises when he will convert, To put his laws into their mind, and write them in their hearts, Heb. 8.10. There∣fore

also the holy Ghost is compared to an uncti∣on. But ye have an unction from the holy one, and ye know, &c. 1 John 2.20, 27, But the anointing, which ye have received of him, abideth in you; and ye need not that any man teach you; but as the same anointing teacheth you, &c. and even as it hath taught you, &c. And though an unction be outwardly applied to the body; yet here it is only Metaphorical.

Answ. 2. What mean you by aid and assistance? If you mean to enlighten the object; to make that more manifest, visible, or intelligible; it is never the more so to a blind eye, he that sees, must have a visive faculty, as well as a manifest object. And he that sees spiritual things, must be spiritually discerning. 1 Cor. 2.14, 15.

Answ. 3. If you mean to enlighten your minds: how should the mind be savingly and habitually enlightned, without a new light infused into it? It is not light meerly, glancing and transient will do it. What if it shine, and leave you in some way of common enlightning; What are you the nearer? Doth the Apostle mean no more by re∣ceiving the spirit, But the anointing which ye have received of him, &c? And are they not said to have it? But ye have an unction from the holy one? And lastly, It is said to abide in them, in the fore∣cited place, 1 John 2.20, 27.

Quest. 2. Ʋnderstand what?

Answ. Any thing that is spiritual, they under∣stand not, either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God, or

any thing divine and spiritual, or of spiritual concernment. To give instance in some things most obvious.

1. They know not sin; understand not it. (Sin, though it be not spiritual, but diabolical; yet to know it, is of spiritual concernment, and there is a spiritual knowledg of it:) however they may find what the lash of it is; That it is evil and bitter, Jer. 4.18. Yet this is to know it, no o∣therwise than the Devils know it. And what they know this way, is rather from the common work of the Spirit of God convincing, than from natu∣ral knowledg. They know nothing of the evil na∣ture of it: And therefore, they would as freely choose it as ever, if they could at as easie a rate.

2. They understand nothing of God. No? Yea sure; they know he is Omniscient, Omnipotent, and what not? But not with any particular know∣ledg; else they would glorifie him as God: which they do not any more, than the Infidel Gentiles, Rom. 1.20, 21. O righteous father, the world hath not known thee, Joh. 17.25. Their knowledg of God, is rather an idea, than real; as if he were universale, rather than singulare individuum; an universal Nature, rather than a singular Being, that can do them either good or hurt; otherwise his power would terrifie them, his Omniscience scare them, his goodness affect them. The Apostle makes it peculiar to Gods People, to know him, I write unto you little children, because ye have known the father, 1 Joh. 2.13. I omit to speak of Christ, which is more a mistery to a natural Man.

3. They understand not holyness, i. e. nothing

of the beauty of it. However they may discourse of the nature of Grace: yet they see not any thing of excellency in it; though they may apprehend something of good in moral virtues. Where was ever greater splendour of holiness, than appeared in Jesus Christ on earth? And if the World were so well inclined to it, (as some Men would make us believe) Jesus Christ should have been wonder∣fully beloved and admired amongst them; espe∣cially by the Pharisees, the great pretenders unto holiness. But what says Christ? Now have they both seen, and hated both me and my father, Joh. 15.24. You may see a second instance in Stephen, (if you please) how mightily the World was ena∣moured with it, Act. 7.55, &c.

4. And Lastly, It is not any thing they know of this kind. But the natural man receiveth not the things (whatever they be) of the spirit of God; for they are foolishness unto him: neither can he know them, 1 Cor. 2.14.

Quest. 3. What kind of knowledg, or understand∣ing is that the Text speaks of, which is here de∣nied to natural Men?

Answ. I shall lead you to this, by several steps: where you shall see Scripture clearing it self.

1. Sometimes Scripture attributes to Men, know∣ledg and understanding. Job 32.8, There is a spirit in man; and that is a spirit of understand∣ing. Prov. 20.27, The spirit of man is the candle of the Lord. A Candle serves to manifest something. More fully, Jud. v. 10, But in what they know naturally, in those things, &c. 1 Cor.

11.14, Doth not even nature it self teach you? Nature you see teaches something; is sufficient to something. And accordingly, we have no rea∣son to deny to Man, what we grant to Devils.

2. Scripture acknowledges Men may be not on∣ly naturally wise, but improved in their know∣ledg. Matt. 11.25, Thou hast hid these things from the wise and prudent: Those that were wise, in rebus cognoscendis, to know things; Prudent, in rebus agendis, in their actings. They may be great Counsellors, States-men, Politicians. Ga∣maliel was known to be a wise, prudent Man, and able to give the whole Senate advice. Act. 5.38, Refrain from these men, and let them alone, &c. So was Paul, that was brought up at his feet, even while he was a Pharisee; Act. 22.4, Though I have the gift of of prophesy, and under∣stand all mysteries, and all knowledg, 1 Cor. 13.2. So that we detract not from mens parts, or learn∣ing, where there is real worth; or deny every kind of knowledg to them. They may be learn∣ed and prudent Men, fit for business.

3. Scripture grants to all some knowledg of God, even in things spiritual. That which may be known of God, is manifest in them, Rom. 1.20. The Gentiles do by nature the things contained in the law, Rom. 2.14. Therefore something of the Law they know naturally: Much more may they know in Scripture, and from Scripture; especially under plentiful means. Rom. 2.18, And knowest his will. Ver. 20, Which hast the form of knowledg, and of the truth in the Law: Even such know∣ledg they may have, as to keep themselves from the gross evils of the World; or in a sense to re∣cover

themselves from them. 2 Pet. 2.20, If af∣ter they have escaped the pollutions of the world, through the knowledg of the Lord and Saviour Jesus Christ. You see, they may know right and wrong, just and unjust; nay, have the knowledg of the Gospel, so as to be much reformed outwardly; yea, they may be enlightned, and tast of the good word of God, &c. Heb. 6.4, 5. Therefore, we deny not to natural Men all knowledg of spiritu∣al things, when we say, There is none that under∣standeth.

4. Yet again, there is some kind of knowledg, that Scripture frequently and commonly denies to natural Men; and generally denies them to be Men of understanding in a strict and proper sense. O righteous father, the world hath not known thee, Joh. 17.25. And Joh. 14.17, Whom the world cannot receive: beeause it sees him not, neither knows him. Deut. 32.28, 29, For they are a nation void of counsel: neither is there any understanding in them. O that they were wise, that they understood this. Isa. 27.11, For it is a people of no under∣standing. You see this verified generally of the Jews, who had the means of knowledg, and the priviledg of the Oracles of God. The fear of the Lord is the beginning of wisdhm: good under∣standing have they that do his commandments, Psal. 111. ult. Therefore they which fear not God, have not so much as the A. B. C. of right knowledg. Hence Scripture commonly gives the Fool to them.

5. Scripture speaks of a peculiar manner of knowing. 1 Cor. 8.2, He knows nothing yet as he ought to know, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in comparison of which,

it despises and undervalues all the rest as no know∣ledg. We know that all have knowledg, q. d. such as it is; but it is worth little, good for nothing, to any saving, spiritual purpose. Eph. 4.20, 21, But ye have not so learned Christ; if so be ye have heard him, and been taught by him as the truth is in Jesus. This is a special teaching, and learning, which Christ only teaches. Psal. 119.34, Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart. What is this? Does David beg teaching of God, and pro∣mises and undertakes for all the rest, of himself? No, but he prays for that peculiar manner of teaching, which will enable him to do all, or ob∣serve all. Give me understanding, and I shall, &c. Joh. 6.45, They shall be all taught of God. Here is a Divine teaching, and learning of spiritual things. All the rest is but humane: This is of God himself.

6. We find Scripture plainly distinguishing of natural knowledg, and spiritual. Col. 1.9, That ye may be filled with the knowledg of his will, in all wisdom and spiritual understanding. 1 Cor. 2.14, For they are spiritually discerned. Psal. 119.18, Open thou mine eyes, that I may behold wondrous things out of thy Law. Now this special, peculiar, spiritual wisdom and knowledg, is that which the natural Man hath none of. And thus it is true, There is none that understandeth. Which that you may the better understand, we shall briefly ex∣plain it, 1. By its Nature. 2. By its Proper∣ties.

1. In its Nature. It is a special light set up in the mind, by the spirit of God, whereby it is ele∣vated

and inabled to discern, and judge of things spi∣ritual in another manner than any natural man doth, or can do. To explain this.

1. It is a special light. Therefore it is called the Light of the knowledg of the glory of God, 2 Cor. 4.6. All Light manifests something, in some manner, as all knowledg does: But this is the light of the knowledg, i. e. which so mani∣fests the Glory of God, as no other knowledg doth. Many men have a knowledg of spiritual things, (as I have said before) but not an eviden∣cing, manifesting Light of the glory of them. See Eph. 5.8.

2. Set up in the mind, i. e. habitually: In op∣position to some meer passing, transient light; which possibly other men may have. This abides in them, 1 Joh. 2.27. Whereby they are in some measure disposed to judg of things at one time as well as another: Though this alone serves not for actual judgment, and apprehension.

3. By the spirit of God: For though there be a spirit in Man; yet the Lord giveth wisdom, out of his mouth cometh knowledg and understanding: he layeth up sound wisdom for the righteous, Prov. 2.6, 7. It is the anointing teaches, as before, 1 Joh. 2.27.

4. Whereby the mind is elevated and inabled. 1 Cor. 2.15, But the spiritual man judgeth all things, i. e. discerneth, q. d. he is in a better ca∣pacity, as one in an higher Sphere, where he sees that which no other man sees; which is called The spirit of a sound mind, 2 Tim. 1.7. But now after ye have known God, or rather are known of him; how turn ye again, &c? Gal. 4.8, 9.

This is that which makes him wonder, that after they had such advantage from the spirit of better judging, they should recede to poor empty cere∣monies, which had nothing in them, &c.

5. In another manner than, &c. Matt. 15.14, Let them alone, they are blind, &c. Christ wonders not that they were offended at his Doctrine, nor did regard, Because they were blind, and not a∣ble to judg of such matters. He wonders not, that many of his followers should go back; but if Pe∣ter, &c. Will ye also go away? John 6.67, But wisdom is justified of her children, Matt. 11.19. q. d. They which are wife, and truly spiritual, will be able to make a right judgment of these things.

Hence it is that they know,

1. The truth and reality of things spiritual. Col. 1.6, Since the day ye heard of it, and knew the grace of God in truth. The grace of God is a notion men play with in the hear-say of it; but when they know it in the truth and reality of it, then it fructifies; they are therefore said to be of the truth, Joh. 8.37, Every one that is of the truth, heareth my voice. The reality of things takes upon them. Rom. 7.9, When the law came, sin revived, i. e. when the spirit brought it home, he saw it in the reality of it, vers. 13, Sin appeared to be sin, in its proper colours, and what a great evil it was, That took occasion, even by the Law and Com∣mandment, to work in him all manner of evil.

2. The goodness, and worth of them. Matt. 13.45, The merchant-man, when he had found one pearl of great price, went and sold all; he was able to judg of the value of it. 1 Pet. 2.7, Ʋnto you,

which believe, he is precious; that is, to those which have spiritual judgment and apprehension of things: other men would be ready with Judas, to sell Christ for thirty pence; or part with God for a small matter: When to David, the Lord is his portion, Psal. 16.5.

3. The excellency and transcendency of them, Phil. 3.8, Yea doubtless, I count all things but loss for the excellency, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; propter emi∣nentiam, because of the excellency. Psal. 89.6, Who in the heavens can be compared to the Lord? Psal. 73.25, Whom have I in heaven but thee? &c.

4. The great importance, and near concern∣ment of things spiritual. John 16.8, He shall con∣vince the world of sin, because they believe not, i. e. that all their sins are upon their back, for want of Christ and his righteousness. The spirit of God never suffers the elect of God to take up with, and rest in a general notion of the Gospel without Application: Therefore having convinced of sin, he goes on to convince of the necessity of Faith and Righteousness. You have all the people of God therefore of the same mind in the main, with the Spirit speaking in Scripture, as to such things as these, John 3.7, Ye must be born again. Mark 16.16, He that believeth not, shall be damned. Luke 13.5, Except ye repent, ye shall all likewise perish, 1 Cor. 16.22, If any man love not the Lord Jesus Christ, let him be Anathema, &c. You have them therefore never satisfied without these things in some measure.

Object. 1. But doth not a natural man know all these things; the reality, goodness, &c?

Answ. There are three things which come un∣der

the notion of knowledg in the general. 1. O∣pinion. 2. Science, or Knowledg properly so called. 3. Faith.

1. Opinion is a slighty assent unto things, ground∣ed upon meer probable Arguments: whence they think it is so, and it may be otherwise.

2. Science is a firm assent to things grounded upon Demonstration, or the reason of things: which certainly shew them to be so.

3. Faith in the general is an assent unto any thing upon the credit of another. And so far as his credit will go that delivers such a thing, such is our Faith. And this is either, 1. Humane, or 2. Divine. Founded either upon the word of Man, which is always fallible: or upon the word and authority of God, which is always certain.

1. According to the first; it is easily granted, men may have knowledg, i. e. if opinion be taken for knowledg. And thus they may dispute pro and con, in matters spiritual, and yet know no∣thing in truth; Nay, they may dispute only pro, and defend the truth, and yet not know the truth, nor be men of understanding; (Dialectica est ars disserendi de re qualibet. Logick is an art discoursing concerning any thing) beacuse they apprehend the Arguments of Scripture, only as probable.

2. As to the second, a natural man may have an assent, a firm assent to many things in the word of God; because he is able to give a rational ac∣count of them, even from natural Principles. And hereupon many believe (to speak of Faith largely) many things: And hence it is, that they reject o∣thers also. But this is believing spiritual things no other ways, than we believe any other book

or discourse. I will at this rate believe any thing for which any man can shew me good reason. And then also, the man, that hath the strongest reason, must needs carry it. This is but a com∣mon faith; no special assent that Scripture re∣quires: from this men may discourse largely.

3. There is a faith, or belief, which natural men may have, even of things revealed in Scrip∣ture, because revealed: which yet is not deep e∣nough, nor will serve turn. Joh. 2.23, 24, Ma∣ny believed in him, when they saw the miracles which he did; but he did not commit himself to them. Here was a company of believers which Jesus Christ durst not trust. Joh. 12.42, 43, Amongst the chief rulers also, many believed on him; but be∣cause of the Pharisees, they did not confess him: For they loved the praise of men, more than the praise of God. There may be a forced faith (as it seems here) by the conviction of miracles; a traditional faith, when men take such and such Doctrines for granted, because the Church delivers them; or from slighty apprehensions of the truth of the Gospel, as seeming most probable. Any of these will serve for Discourse; but none of them save the Soul.

Object. 2. But they must needs grant, these things are so true and good, &c. they are able to argue them.

Answ. Though they may argue them from the aforesaid principles: Yet they see not the re∣ality, goodness, excellency; much less, the super-excellency of them: If they did, it would trans∣form them.

1. They discern not, perceive not, the things, in propria specie, but only aliena, in their proper colours, but only in others. They apprehend words, and phrases, parables, similitudes, common notions; but not the things in their special, pe∣culiar, specifical notion. They see the second no∣tions; not the proper, native, spiritual goodness and excellency; which is the thing, that works, and is effectual. Matt. 13.11, To you it is given to know the mystery of the kingdom of heaven; but to others it is not given: But to others in parables (as it is Luk. 8.10,) That seeing, they see not, and hearing, they hear not. Ye shall see, and not perceive, lest at any time, they should understand with their heart, and should be converted, Matt. 13.13, 14, 15. They that understand the mystery, are converted. If God, or Christ, or Holiness were seen in their native excellency, they must needs affect Men. If sin was seen in its native deformity, and de∣filement, it must needs make men hate it. Deut. 29.2, 3, 4, Ye have seen all that the Lord did be∣fore your eyes in the land of Egypt, upon Pharoah, &c. The great temptations, and signs, and those great miracles: yet the Lord hath not given you an heart to perceive to this day. They perceive not, veritatem, rem ipsam, the thing it self, the truth; but only the second notions of them, and terms which nature, custom, or education teach them: so all things are dark and insignificant to them. Natural men see heavenly things, but not in their own proper light, but by an inferiour light. Sibbs in his Bruis'd Reed, pag. 100.

2. They see them not, in particulari, in parti∣cular. Therefore their knowledg is insignificant,

and comes to nothing. The things are all parti∣cular, or rather singular. Reason apprehends them not, but by the help of sense; which either needs their presence, vel saltem representationem earum spiritualem, or at least the spiritual repre∣sentation of them, Ames. de lum. naturae. Hea∣vens light is to guide in the particular passages of life. Dr. Sibbs bruis. reed pag. 103. When they meet with an universal proposition, or truth in Scripture, they see not themselves implyed. ex. gr. Ezek. 18.4, The soul that sins shall dye. Or Joh. 3.16, Whosoever believes, shall have everlast∣lng life. A deceived heart hath turned them aside, that they cannot deliver their own soul, nor say, is there not a lye in my right hand? Isa. 44.20.

3. They see them not, judicio practico, with a practical judgment. And so they apprehend them not true, or good in relation to them∣selves. All Divine knowledg is practical, i. e. influential first upon the affection, and then to action; all things in the Book of God are written to this end, even the most speculative mysteries of the Gospel. But when nothing takes upon the Conscience, so as by it to be commended to the heart, then all knowledg is useless and ineffectual: For in practical Sciences, what is all knowledg, that speaks not to practice? What is all the know∣ledg of a Scholar in Moral Philosophy, that can talk of the summum bonum, the chief good, and the ultimus finis, the last end; and yet directs no∣thing hereunto, nor squares accordingly? What doth it signifie, to have the exact definition of all virtues and vices; and yet neither hate the one, nor love the other? So, what is all know∣ledg

in Divinity that a Man's Conscience never commends to him, as good for him? Spiritual light sees spiritual good, with application to our selves. Dr. Sibbs, Br. r. pag. 109.

4. They see them not, modo congruo, in a ta∣king manner. Religion suits not their persons. They are rich, and 'tis below them: or they are poor, and cannot find time, &c. It agrees not with their business, as they count: They have oxen, and farms, and wives, or something to mind before it, Luk. 14.18, 19, 20. At least, it suits them not at the present: As he said, non modo domine, not yet Lord. Aug.

2dly, There are many properties, and adjuncts, whereby this right understanding is distinguished in Scripture; as

1. It is knowledg with acknowledgment. Eph. 1.17, The spirit of revelation, in the acknowledg∣ment of the truth. Col. 3.2, To the acknowledg∣ment of the mystery of God, and of the father, and of Christ. Acknowledgment is an owning a thing in particular; as we do a Man we are acquaint∣ed with; which is the product of that evidence the Spirit of God gives to the things he attests.

2. It is knowledg with approbation and allow∣ance. Jer. 24.7, And I will give them an heart to know me, that I am the Lord:—for they shall turn unto me with their whole heart. Phil. 1.9, 10, And this I pray, that your love may abound—in knowledg, and in all judgment: that ye may approve things that are excellent. Joh. 4.10, If thou knew∣est the gift of God, and who it is that says to thee, &c. thou wouldest have asked of him, &c.

3. It is knowledg with appropriation, Job 5.

27, Hear it, and know it for thy good. Is it I? is it I? As the Apostles cryed out, Mark 14.19.

4. It is a knowledg joyned with the fear of the Lord. Job 28. ult. And unto man he said, Be∣hold, the fear of the Lord, that is wisdom; and to depart from evil, is understanding. The fear of the Lord, i. e. a filial, reverential fear: Not as the Indians fear the Devil, lest he should hurt them. There is many an ignorant Man goes plodding on, and makes account he fears God: But does he e're the more for his think-so? No, he must be a Man of some knowledg that fears the Lord. But this right knowledg is not a meer knowledg, (as some prating men would have it) but necessa∣rily joyned with the fear of the Lord.

5. It is described by its cause: It is of Divine operation. Eph. 1.17, Give you the spirit of wis∣dom and revelation. Jam. 4.17, But the wisdom which is from above, &c.

6. By it's preeminence and excellency, Prov. 4.7, Wisdom is the principal thing: therefore get wisdom, &c. Natural wisdom is not the Principal. Job 28.12, Where shall wisdom be found? and where is the place of understanding? Vers. 13, Man knoweth not the price thereof: neither is it found in the land of the living, Vers. 18. No mention shall be made of coral, or of pearls; for the price of wis∣dom is above rubies.

7. By its effects, Eccles. 7.12, But the excellen∣cy of knowledg is, that wisdom gives life to them which have it. Prov. 24.5, A wise man is strong, and a man of knowledg increaseth strength.

8. From its latency, and obscurity to men. Job 28.21, It is hid from the eyes of all living, Matt.

11.25, Thou hast hid these things from the wise and prudent. Prov. 24.7, Wisdom is too high for a fool.

9. By its self-denial, 1 Cor. 3.18, Let him be∣come a fool, that he may be wise. How is that? distrust all his own wisdom, to learn this true wisdom. 2 Cor. 3.5, Not that we are sufficient of our selves, to think any thing as of our selves. Prov. 3.5, And lean not to thine own understanding.

10. To have done. It is joyned with purity of heart, with works, and a good conversation. Jam. 4.17, But the wisdom which is from above, is first pure, &c. Vers. 13, Who is a wise man, and in∣dued with knowledg amongst you? let him shew out of a good conversation, his works. Jer. 22.15, 16, Did not thy father eat, and drink, and do judgment, and justice, and then it was well with him? Was not this to know me, saith the Lord? Many more excellent properties I might enlarge upon (though you see I have contented my self with the bare mention of these). I only turn you again to that, Jam. 4.17, But the wisdom which is from above, is first pure, then peaceable, gentle, &c. full of mer∣cy, and of good fruits, without partiality, without hypocrisie. So I have dispatched this third par∣ticular: The fourth remains.

4. Whence is it, that a natural man knows not?

To speak to it in a few words.

1. Partly, from the sublimity and great excel∣lency of the things to be known. Some things are difficult to know, because of their imperfection; others from their great perfection and sublimity. Such are spiritual things, and therefore they ex∣ceed

all natural knowledg. They are said to be things above, Col. 3.1, 2. The way of life which is above. Prov. 15.24, The great things of Gods law, Hosea 8.12.

2. By reason of the utter impotency of the sub∣ject. For though the things were sublime and heavenly, yet man once knew them with ease, and delight. But now he hath lost the Image of God, he can no more bear the light of them; than the Owl the Sun, he hates the light, John 3.20. Every natural man is carnal: as is clear from the Apostles argument, Rom. 8.9, But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. But no natural man hath the spirit of God dwelling in him: Therefore he is in the flesh, or carnal. And the carnal mind is enmity to God, vers. 7. Flesh hath always a blind with it, a man will not see that which he hath no mind to know; Therefore it is called the wisdom of the flesh, vers. 6. Because it is wholly subjected to, acted, and agitated by the flesh. However, suppose a man were in pure naturals (as they call it), yet what is that which is natural, to that which is spiritual? Nature cannot rise so high, and spiritual things cannot abate of their excellency; and so they keep a perpetual distance.

1. Then what a strange perverted creature is a natural Man. All things must needs be out of or∣der, when the King is out of the throne: all things in confusion while men are wholly in the dark. If thine eye be evil, thy whole body is full of dark∣ness, and men in darkness know not whither they go. 1 John 2.11. Men in darkness distinguish of nothing: A man may take his foe for his friend.

Natural men are ready therefore presently to stumble upon any thing; to swear, and make no matter of it; to break the sabbath, and turn their back upon Gods ordinances, and make nothing of it; attempt their neighbours chastity, and pro∣stitute their own, and make nothing of it; eat and drink to the abuse of themselves, and all Gods mer∣cies, and make nothing of it; wipe their mouth, and all is well. If they hit upon that which is good, it is but a chance; and God never regards the sacrifice of fools. It is true, God impresses so much light, by reason, education, restraint of laws, the censure of wise men, that many are kept with∣in some bounds of civility, or else the world would not be tolerable. Yet, where this spiritual light and understanding, I have been speaking of, is wanting, there is nothing but fancy, affection, and self-will, in this little world Man: And fancy, and affection are no more than the Principles of Beasts. Man that understandeth not, is like the beast. Psal. 49. ult.

2. What an utter incapacity is every man in, for heaven, and happiness! Every body thinks they are going thither, though they be quite out of the way. If you would go by the law (though in∣deed there is no hope that way) the law requires knowledg, and effectual knowledg, Rom. 10.5, For the rightoousness of the law saith, the man that doth them, shall live in them: If by the Gospel; it is by his knowledg shall my righteous servant justi∣fie many, Isa. 53.11. Nay, suppose thou couldst by Gods connivance, croud into heaven: q. d. What wouldst thou do there? when the happi∣ness of heaven is to see him as he is, 1 John 3.2.

And what would this signifie to him that hath no eye-sight? Thou that hast no knowledg of God here, How wilt thou be able to abide the sight of him face to face? Let me add this, and I leave thee: They that are found ignorant at that day, are the ready fewel for his flames. 2 Thes. 1.8, In flaming fire, taking vengeance of them that know not God.

3. This shews the religion of natural men is just nothing at all in truth. Take their prayers (where∣in most men trust, and count their religion), and what are they without Faith? Rom. 10.14, How shall they call on him, in whom they have not believed? And faith cannot be without knowledg. Take them in their repentings, and these cannot be without knowledg, (though no question, many think they repent every day) for repentance is grief for of∣fending God; Which cannot be without the true knowledg of God; nor without the knowledg of the Nature of sin, nor without the knowledg of Gods grace: Which is the spring that feeds the heart with godly sorrow. That repentance that hath only torment in it, and vexation, is no true repentance: for that is a voluntary casting down of a mans self. Job ult. 6, Wherefore I abhor my self, and repent. There are great pretences of love: but this cannot be without the knowledg I have been speaking of. It were a wonder indeed, if a man should love God, and never know him. Therefore God promises this as a foundation-mer∣cy, Jer. 24.9, I will give them an heart to know me. Heb. 8.11, They shall all know me, &c. All worship of God outward or inward, hangs upon this, the true spiritual knowledg of him. Paul

therefore takes all the religion of the Athenians, (whom ye ignorantly worship) for meer supersti∣tion, Acts 17.23. There is no Christian of any size, great or small, but he knows God. I write unto you fathers, because ye have known him that is from the beginning. I write unto you little children, because ye have known the father, 1 John 2.13.

Object. If this be the case of every natural man, we need the less care.

Answ. 1. What absurd non-sense is this? if o∣thers perish, I will perish with them; will you run hazards with other men meerly for company sake, to your own everlasting ruine and undo∣ing?

Answ. 2. The elect of God cannot thus content themselves to persist in such folly; to persist in such desperateness, is not the property of those persons that shall come to heaven.

Answ. 3. This proves but what I have been preach∣ing all this while; that there is a sottish ignorance that possesses natural men, and they have no under∣standing. Let the snare of thy heart no longer hold thee; but now trap thy self in thine own de∣ceit. We therefore preach, if God peradventure will give you repentance to the acknowledgment of the truth, that ye may recover your selves out of the snare of the devil, 2 Tim. 2.25, 26.

4. Then a few words for trial, whether we have any spiritual understanding, who have none naturally.

Trial 1. If thou hast any, thou hast been taught it, and learn'd it by more than humane teachers.

Eph. 4.21. The Spirit of God hath written some∣thing in the fleshly tables of thy heart. I say not, but thou hast been taught by men and means: but God hath blest them to thee, that they have been more than humane. Doth light shine into a dark house, and not affect men, and make them sensible?

Tr. 2. If so thou findest thy self much differ∣ing from other men, in thy practical judgment, and apprehension of things; and even, from thy self formerly (I speak of those that are not by education timely converted) by an admirable change; Thou art transformed in the renewing of thy mind, Rom. 2.2. Thou pitiest men that lie in ignorance, under mistakes and prejudices. Tit. 3.3, For we were sometimes foolish, disobedient, de∣ceived, serving divers lusts and pleasure, &c. ver. 4, But after that the kindness and love of God towards man appeared, q. d. Then we had ano∣ther judgment of things, and became other per∣sons.

Tr. 3. Divine knowledg affords thee satisfacti∣on. It is satisfaction to thy mind, and very heart, Isa. 54 13, And all thy children shall be taught of the Lord: and great shall be the peace of thy children. Whether they have peace by believing or no, they have peace in believing: It is great satisfaction to them, that they know what they know: and they would not be otherwise minded for any thing. Psal. 119.14, I have rejoyced in the way of thy statutes, as much as in all riches. You know what joy and content Men take in such things, Vers. 19, I am a stranger upon earth, hide not thy commandments from me, q. d. then I

shall have satisfaction enough. Shew us the Father, says Philip, and it sufficeth us, Joh. 14.8.

Tr. 4. And last: It is present salvation to thee. Knowledg, and spiritual understanding are saving, not only in the issue, and event; but even at pre∣sent. This is a star, to guide thee in all thy ways. Psal. 17.4, Concerning the works of men, by the words of thy lips, I have kept me from the paths of the destroyer. It is a light that shines in a dark place, to shew thee what to pursue, and what to be wary of, 2 Pet. 1.19. But now I de∣sist, having given you several properties of this Divine knowledg before; to which I refer you.

5. This serves to take us off from self-conceit and presumption. Many men from their parts and abilities, presume they can understand any thing; which usually prove the most blind of all Men. Joh. 9.39, For judgment am I come into this world, that they which see, might be made blind. Who more blind than the Pharisees, and more presumptuous? Nay even, those that are convinced of the errour of their ways, do many times think, and purpose with themselves; If they be wrong at present, by Gods help they will be right. Understanding little more, by Gods help, than a common Providence, to lend them their understanding, and its exercise. Thou mayest have all this, and little the nearer.

Quest. But how then shall we do to know?

Answ. 1. I am sensible I have spoke to this purpose already; but I shall here speak it again, at least in another manner. If men were come to ask such a question seriously, rather than Sophi∣ster

like for question sake, the resolution were not so hard. I say then, 1. Know, none can teach this knowledg but God alone. There is no body can teach this Art: though all other Arts may be learned. You will be blind under all the most exact, distinct, judicious determinations, counsels; and decisions of Men: They shall be no more to you, than the Popes decrees. Not but that God teaches by Men as his Instruments; and by means; but his teachings are more immediate, than the most immediate means. Matt. 11.27, No man knows the father, save the son, and he to whomsoever the son will reveal him: Not the Jews themselves, though they professed to know God. Unless God teach, you will always err, toto coelo, the breadth of the heavens.

2. Expect not teaching, unless you use means. You know the World commonly opposes these two: If God teach, what need we trouble our selves? If we take pains, what need we be beholding to God? But these are things subordinate, not op∣posed. God teaches, but he teaches by means, and by Men: Therefore that is the way thou art to apply thy self to. Rom. 10.14, How shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? So then, faith comes by hearing, vers. 17. Therefore it is, that we are bid, Work out our salvation with fear and trembling: Because God works in us, &c. Phil. 2.12, 13. You see the method the Servants of God have taken for Teaching. Psal. 119.15, I will meditate in thy precepts, and have respect unto thy ways; and yet, open thou mine eyes, that I may behold won∣drous things out of thy law! vers. 18.

6. What a wonder of mercy hath God shewed to those he hath taught! what grace is it, that hath exempted you from the rest of the World? Matt. 11.25, 26, I thank thee, O father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so father, for so it seemed good in thy sight. As it is admirable, so you see it's set upon the score of distinguishing grace. This should make us cry out, as Judas, (not Iscariot,) How is it Lord, that thou wilt manifest thy self to us, and not unto the world!