Chapter VII
The difference between the knowledge that an unregenerate man hath of spiritual
things, and the knowledge of one regenerate. That it doth not consist only in degrees, or in the addition of a greater measure of knowledge to one than
to the other, nor in that the knowledge of the one is speculative, but of the
other practical. Though this is some part, yet it is not the whole of the dif
ference. Reasons assigned for it.
Now, then, from all that hath been discoursed in the preceding chapter,
it is apparent that there is a difference, and a great one too, between that
knowledge which is in an unregenerate man, whose understanding and judg ment hath not received any light from heaven, and that knowledge which is
in a man whose whole spirit is sanctified ; yea, and so great and vast a
difference, as the one is said to be no knowledge in comparison of the other. That therefore which remains for me to do, is to shew you this their differ
ence, and wherein it lies ; and this not only in the effects of them, which are more apparent, but in the causes, principles, and nature of them, which make them to differ, and from which you shall see how those differing effects
flow. Let us a little inquire into them.
1. Some say that the difference between sanctifying knowledge, and that
in the minds of men unregenerate, lies only in degrees of knowledge, and not at all in kind, i. e. that both are of the same nature, and have the same
acts and objects, but the one is a greater knowledge, and the other less ; as heat in water is the same kind of heat that heat in fire is, but hath not the same degree ; for fire is more intensively hot. As therefore heat in water may be boiled up to so high a degree as to expel the form of water, and bring in the form of fire, so may, and is (say they) the knowledge in an unregene rate man, when converted, actuated so far, and made so intense, as it expels sin and darkness ; and thus having attained to a certain degree, that proves
sanctifying now, which was not so before. And so even in this sense, unre
generate men may be said to be blind, because they want that degree of
knowledge which a man sanctified hath; as a man that can see, yet not very
well, is called purblind, though not stone-blind. And thus the apostle calls him blind, who is /AuwTa^cuv, that neither doth nor can see afar off: 2 Peter
* But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from all sins. Now, indeed, this differ ence between them is true, but it is not all. It is true, indeed, because a regenerate man, when converted, knows all he did before, and, moreover, hath a farther degree of knowledge added ; a more full, strong, intense degree of knowledge than he had before when unconverted ; he hath now a more
i. 9,
complete conviction ofjthings, whereof himself was not, and no other man is, so fully persuaded. But yet this is not all ; for if the difference lay only in
adding more degrees of knowledge, then why is a man that hath many reasons in his mind to convince him of such a truth or practice, yet uncon vinced and unconverted ? Why is not his heart wrought on effectually, whenas one that hath perhaps one motive or consideration impressed on
him, yet is wrought on powerfully by it ? As is the case of many a poor Christian, who hath not so many notions of the truths of the gospel, nor can discourse so readily of them, nor say so much for himself as the other mere
speculative Christian, and yet his will is more moved by what he knows, and
his heart affected more. Therefore certainly it is not simply an addition of more degrees that doth the business, as if it were the same case ; as in
CHAP. VII.] IN RESPECT OF SIN AND PUNISHMENT. 159
physic, that though the taking of twenty grains of such a drug may not work,
yet if one or two more be added, it will. There is a faith (Christ tells us), and so consequently a knowledge, that the least grain of it, even as small as a grain of mustard seed, is powerful to save : Mat. xiii. 31, 32, The king dom of heaven is like to a grain of mustard seed, which a man took and sowed in his field : which indeed is the least of all seeds ; but when it is
grown, it is the greatest among herbs, and becometh a tree, so that the
birds of the air come and lodge in the branches thereof. Such is the nature of grace, and so of sanctifying knowledge too ; and therefore the difference between that and common grace and knowledge consists not only in degrees ; there is the smoking flax, which though it breaks not forth into fire, yet is true grace, and shall get the victory
* A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judg ment unto victory. And there is a knowledge, which though it hath more
: Mat. xii. 20,
light, yet it hath not heat answerable to cause a smoke, which the other hath, which argues a farther difference than what is merely gradual, and that dif ference to be in the nature of the knowledge itself.
2. A second difference assigned is taken from the several and differing seats and parts of the understanding, in which the knowledge of the one and the other is said to reside, and take possession of ; so as the nature of their
subjects being diverse, they are said in this respect also to be different. It
is in short thus : the knowledge which unregenerate men have, though it be a habit in the mind, yet it is fixed only in the outwardmost and upper part of the understanding, into which all things knowable do come, and may come, whose office is barely to take a view of things, and contemplate them, and there is an end, and it hath no more to do. This we call the specula tive understanding, or barely knowing knowledge. But, then, besides this, there is another room or part of our understanding, whose office it is to
judge of the goodness of all things, which you know so as to move your wills and affections to the things which you apprehend and esteem best for
you, and to guide you in your actions. This is called the practical under
standing, or working and affecting knowledge. Now, they say, that into this
part of the understanding in unregenerate men, the knowledge of spiritual things never enters, and it receives them not, but they are shut up only in the other. But now in a regenerate man the knowledge of spiritual things is chiefly seated in the practical understanding, whose office, privilege, pre
rogative, and place it is to guide and steer all. And this is the reason why the one barely knows these things, and the other knows them not so* as to be affected with them ; for though an unregenerate man s speculative eye be
opened, yet his practical eye is shut ; and so seeing, he sees them not ; but
in a regenerate man God opens both eyes, that he sees them fully to all
purposes. To clear this farther, I thus express it : in your judgments there
are two several courts kept, and two judges in those courts. The office of the one, viz. that, which sits in the speculative court, is barely to inquire into the truth of things, and their goodness, only in the general, and to examine this merely in comparing truth with truth, by notional principles of
reason, and so to go no further. As an angel hath an understanding power to judge intemperance and uncleanness to be evil and sinful, as well as men
do, or as they themselves do know pride to be so, but yet they barely know
this, for they are uncapable of inclinations or affections to such vices ; so a gentleman hath an understanding capable of knowing the mystery of a
trade, as well as he who lives upon it ; but yet this doth not direct him to work on it, or to live by it. Now, besides this general court which takes all * Qu. knows them so ? ED.
160 AN UNREGENERATE MAN*S GUILTINESS BEFORE GOD, [BOOK III.
things knowable into consideration, there is another court kept by another
judge, the practical understanding, whose office it is to inquire, what of all the things a man knows is best for him, on which to spend his chief inten
tion and affections.
And that by which this judge measures things, and the rules by which he
goes in examining them, is what is most profitable, or pleasant, or fittest for me upon all occasions and actions, and accordingly passeth sentence; which sentence all the rest which is in a man stands unto, and puts in execution. Now, then, to apply this to the thing in hand : take an unregenerate man, and in him the judge of the first court, viz. his speculative understanding, or knowing knowledge, which inquires but into the truth of things, may be
enlightened with much knowledge of those which are spiritual, and be in formed of those notional rules of truth whereby to judge aright of the ways both of sin and grace, and to pass this sentence also, that the ways of grace are best, and that this is a certain truth, and that the ways of sin are worst ; and that to swear and be profane, to steal or to be drunk, to lie or cheat, do deserve death, and bring damnation. But then when any particular practice of a sin, and a bill about it, comes to be read in the second court, where the
practical understanding sits judge, whose office is to examine what is best
for him to be done, whether to commit such a sin, or to practise such a
duty; this judge being judge for the man (as the other was for the truth), and examining all by principles of pleasure, &c., self-love being the pleader and swayer of this judge, reverseth the sentence of the former court, and
passeth one quite contrary. We have an instance of the judgment and sen tence which the first judge and court pronounceth in Rom. i. 32, Who, knowing the judgment of God, that they which commit such things are
worthy of death, not only do the same, but have pleasure in them that do them. We have an instance of the sentence of the other court in Horn,
ii. 1, Therefore thou art inexcusable, man, whosoever thou art that
: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost the same things. He that passed the former judg ment and sentence against such wicked practices, yet doth the same things. Now, before he acts thus, there must first be a sentence passed, for the un
judgest
derstanding must assent to every action of a man ; and therefore now the other judge, or part of the understanding, being corrupt, gives a verdict clean contrary to the first, viz., that he may do those things which by his
first speculative judgment he had condemned, and thinks he shall escape
: Rom. ii. 3,
* And thinkest thou this, man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God ? So that by reason of these two several judges in a man he con demns himself in what he formerly allowed : Rom. xiv. 22,
* Hast thou
faith ? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. But now in a regenerate man here is the difference, that both these judges are enlightened and informed, and go one and the same way in their sentence, and an act passeth against every act of sin, and for the performance of every known duty in both courts ; and so this man is affected and stirred, and hath the knowledge in the active and working, which the other hath not. Though often in an unregenerate man the judge of the practical] court may pass a sentence to forbear a sin, or to do a good duty, yet it is extorted by the clamour and importunity of the conscience, which is the judge of the other court ; as the unjust judge did the poor widow right in her cause, and pronounced sentence in her
favour, being moved by her importunity, though otherwise he cared not for
: Luke xviii. 4, 5, And he would not for a while : but after-
right or wrong
CHAP. VIII.] IN RESPECT OF SIN AND PUNISHMENT. 1G1
ward he said within himself, Though I fear not God, nor regard man ; yet, because this widow troubleth me, I will avenge her, lest by her continual
coming she weary me.
But though there be much use of this distinction, yet this is not all the
difference between one and the other. There are indeed two such distinct
acts and offices of man s understanding, though it is all but one faculty, in somuch as many who know things speculatively know them not practically at all ; as many scholars. They are like physicians, who know by the rules of physic that such meat is ill and unwholesome, and yet will follow the rule of pleasure, and eat it, if delicious, though hurtful to the health. So that indeed to have the mind and understanding practically enlightened, is a new and distinct work of the Holy Ghost, which all have not, who yet have much knowledge. But yet this is not all the difference between the know
ledge of a regenerate and unregenerate man.
1. Because even unregenerate men have their understandings practically wrought on by spiritual things, i. e. they have a working light, an affecting knowledge set up in them, to cause them to do much, as well as to know much : 2 Peter ii. 20, For if after they have escaped the pollutions of the
world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning ; and Heb. vi. 4-6,
* For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them
again unto repentance ; seeing they crucify to themselves the Son of God
afresh, and put him to an open shame. They are said to be enlightened, and to taste, i.e. with such a knowledge as lets in a taste of the powers of the world to come, though this be a distinct and further work than barely to teach men to know them.
2. Because if herein lay all the difference, then at least one part of the un
derstanding might be said as fully to be sanctified in an unregenerate as a
regenerate man, seeing the speculative understanding in both the states hath but the same light, the difference being only in the practical ; whereas the
apostle prays here, in 1 Thes. v. 3, that the whole spirit be sanctified.