COL. I.xxiii. If ye continue in the faith grounded and setled—

Intending the next Lord’s Day to enter upon the Work of Catechising, it will not be amiss to give you this Preliminary Discourse as preparative to it; shewing you how needful it is for Christians to be well instructed in the Grounds of Religion: If ye continue in the faith grounded and setled—Two Propositions, First, It is the Duty of Christians to be setled in the Doctrine of Faith. Second, The best way for Christians to be setled, is to be well grounded.

Doct. 1. That it is the Duty of Christians to be setled in the Doctrine of Faith: It is the Apostle’s Prayer, 1 Pet. 5.10. The God of all grace stablish, strengthen, settle you. That they might not be Meteors in the Air, but fixed Stars. The Apostle Jude speaks of wandring Stars, Verse 13. They are called wandring Stars, because as Aristotle saith, they do saltare, leap up and down and wander into several parts of the Heaven; and being but dry Exhalations, not made of that pure Coelestial Matter as the fixed Stars are, they often fall to the Earth. Now such as are not setled in Religion will at one time or other prove wandring Stars, they will lose their former Strictness, and wander from one Opinion to another. Such as are unsetled are of the Tribe of Reuben, Unstable as water, Gen. 49.4. Like a Ship without a Ballast, overturn’d with every Wind of Doctrine. Beza writes of one Bolsectius, whose Religion chang’d as the Moon. The Arians had Annuam Fidem, every Year a new Faith. These are not Pillars in the Temple of God, but Reeds shaken every way. The Apostle calls them damnable Heresies, 2 Pet. 2.1. A Man may go to Hell as well for Heresie as Adultery. To be unsetled in Religion argues want of Judgment: if their Heads were not giddy, they would not reel so fast from one Opinion to another. It argues Lightness; Feathers will be blown any way; so will feathery Christians: Triticum non rapit. ventus, inanes paleae jactantur, Cypr. Therefore such are compar’d to Children, Eph. 4.14. That we be no more children tossed to and fro. Children are fickle, sometimes of one mind, sometimes of another, nothing pleaseth them long: So unsetled Christians are childish, those Truths they embrace at one time, they reject at another; sometimes they like the Protestant Religion, and soon after they have a good mind to turn Papists. Now that you may labour to be setled, 〈 in non-Latin alphabet 〉, (as Ignatius) in the Faith, in unsetled Times of setled Judgments.

1. It is the great End of the Word preach’d, to bring us to a Settlement in Religion: Eph. 4.11, 13. And he gave some evangelists, and some pastors and teachers, for the edifying of the body of CHRIST, that we henceforth be no more children. The Word is called an Hammer, Jer. 23.29. Every blow of the Hammer is to fasten the Nails of the Building; the Preacher’s Words are but to fasten you the more to Christ: they weaken themselves to strengthen and settle you. This is the grand Design of Preaching, not only for the Enlightning but for the Establishing of Souls; not only to guide them into the right Way, but to keep them in it; now if you be not setled, you do not answer God’s End in giving you the Ministry.

2. To be setled in Religion is both a Christian’s Excellency and Honour; ’tis his Excellency, when the Milk is setled it turns to Cream; now he will be something zealous for Truth, walk in close Communion with God. And his Honour, Prov. 16.31. The hoary head is a crown of glory, if it be found in the way of righteousness. ’Tis one of the best sights to see an old Disciple; to see Silver Hairs adorn’d with Golden Vertues.

3. Such as are not setled in the Faith, can never suffer for it: Scepticks in Religion will hardly ever prove Martyrs; they that are not setled do hang in aequilibrio, in suspence; when they think of the Joys of Heaven, then they will espouse the Gospel; but when they think of Persecution, then they desert it. Unsetled Christians do not consult what is best, but what is safest: The Apostate (saith Tertullian) seems to put God and Satan in Ballance, and having weighed both their Services, prefers the Devil’s Service, and proclaims him to be the best Master: and in this sence may be said to put Christ to open shame, Heb. 6.6. They will never suffer for the Truth, but be as a Souldier that leaves his Colours, and runs over to the Enemy’s side; he will fight on the Devil’s side for Pay.

4. Not to be setled in the Faith is highly provoking to God: To espouse the Truth and then fall away, brings an ill Report on the Gospel, which will not go unpunished: Psal. 78.57, 59. They turned back and dealt unfaithfully: When God heard this he was wrath, and greatly abhorred Israel. The Apostate drops as a Windfall into the Devil’s Mouth.

5. Is ye are not setled in Religion, you will never grow: We are commanded to grow up into the Head Christ, Eph. 4.15. But if we are unsetled no growing: Planta quae saepe transfertur non coalescit; The Plant which is continually removing never thrives. He can no more grow in Godliness, which is unsetled, then a Bone can grow in the Body that is out of joynt.

6. What great need there is to be setled, because indeed there are so many things to unsettle us, and make us fall away gradually from the Truth. Seducers are abroad whose work is to draw away People from the Principles of Religion, 1 Joh. 2.26. These things have I written concerning them that seduce you. Seducers are the Devil’s Factors, they are of all others the greatest Fellons that would rob you of the Truth: Seducers are 〈 in non-Latin alphabet 〉, they have Silver Tongues, a fair Tongue can put off bad Wares; they have a slight to deceive, Eph. 4.14. The Greek word there 〈 in non-Latin alphabet 〉, taken from those that can cog a Dye, and cast it for the best advantage. So Seducers are Impostors, they can cog a Dye, they can so dissemble and sophisticate the Truth, that they can deceive others. Now the Style by which Seducers use to deceive is,

1. By Wisdom of Words, Rom. 16.18. By good words and fair speeches they deceive the hearts of the simple. They have fine elegant Phrases, flattering Language, whereby they work on the weaker sort; as being Christed with Christ, and the Light within them.

2. Another Slight is a Pretence of Extraordinary Piety, that so People may admire them, and suck in their Doctrine. They seem to be Men of Zeal and Sanctity, and to be divinely inspir’d: they pretend Revelations, as Munster, Michel Servetus, and other of the Anabaptists in Germany; though they were tainted with Pride, Lust and Avarice.

3. A third Slight, or Cheat Seducers have, is a labouring to villifie and nullifie sound orthodox Teachers; they would eclipse those that bring the Truth; like unto the black Vapors that darken the Light of Heaven: They would Defame others that themselves may be more admired. Thus the false Teachers cried down Paul, that they might be received, Gal. 4.17.

4. The fourth Slight or Cheat of Seducers is by preaching Doctrines of Liberty: As the Antinomian preacheth, That Men are freed from the Moral Law, the Rule as well as the Curse. He preacheth that Christ hath done all for them, and they need do nothing. So he makes the Doctrine of Free-grace a Key to open the Door to all Licentiousness.

5. Another thing to unsettle Christians, is Persecutors, 2 Tim. 3.12. The Gospel is a Rose cannot be pluck’d without Prickles. The Legacy Christ hath bequeath’d is the CROSS. While there is a Devil and a wicked Man in the World, never expect a Charter of Exemption from Trouble; And how many fall away in an Hour of Persecution? Rev. 12.3, 4. There appeared a great red dragon, having seven heads, and ten horns; and his tail drew the third part of the stars of heaven: The Red Dragon, the Heathenish Empire, and his Tail, viz. his Power and Subtilty drew away Stars, viz. Eminent Professors that seemed to shine as Stars in the Firmament of the Church. Therefore we see what need there is to be setled in the Truth, for fear the Tail of the Dragon cast us to the Earth.

6. To be unsetled in Good is the Sin of the Devil’s, Jude 6. They are called Morning Stars, Job 38.7. but falling Stars; they were holy but mutable. As the Vessel is overturn’d with the Sail, so their Sails being swel’d with Pride, were overturn’d, 1 Tim. 3.6. By Unsetledness who dost thou imitate but laps’d Angels. The Devil was the first Apostate. So much for the first Proposition, That it is a great Duty of Christians to be setled. The Sons of Sion should be like Mount Sion which cannot be removed.

Second, The second Proposition is, That the way for Christians to be setled, is to be well grounded: If ye continue grounded and setled; the Greek word 〈 in non-Latin alphabet 〉, grounded, a Metaphor, it alludes to a building that hath the Foundation well laid; so Christians should be grounded in the Essential Points of Religion, and have their Foundation well laid.

Here let me speak to two things: 1. That we should be grounded in the Knowledge of Fundamentals. 2. That this grounding is the best way to Setling.

1. That we should be grounded in the Knowledge of Fundamentals: The Apostle speaks of the first Principles of the Oracles of God, Heb. 5.12. In all Arts and Sciences, Logick, Physick, Mathematicks, there are some Praecognita, some Rules and Principles that must necessarily be known to the Practise of those Arts. So in Divinity there must be the first Principles laid down. The Knowledge of the Grounds and Principles of Religion is exceeding useful:

1. Else we cannot serve God aright; we can never worship God acceptably unless we worship him regularly: And how can we do that, if we are ignorant of the Rules and Elements of Religion? We are bid to give God a reasonable Service, Rom. 12.1. If we understand not the Grounds of Religion, how can it be a reasonable Service.

2. Knowledge of the Grounds of Religion much enricheth the Mind: It is a Lamp to our Feet, it directs us in the whole Course of Christianity, as the Eye directs the Body. Knowledge of Fundamentals is the Golden Key that opens the chief Mysteries of Religion; it gives us a whole System and Body of Divinity exactly drawn in all its Lineaments and lively Colours, it helps us to understand many of those 〈 in non-Latin alphabet 〉, those difficult things which do occur in the reading of the Word; it helps to unty many Scripture-Knots.

3. Armour of Proof; it doth furnish us with Weapons to fight against the Adversaries of the Truth.

4. It is the Holy Seed of which Grace is form’d: ’Tis semen fidei, the Seed of Faith, Psal. 9.10. ’Tis Radix Amoris, the Root of Love, Eph. 3.17. Being rooted and grounded in love. The Knowledge of Principles conduceth to the making of a compleat Christian.

2. That this Grounding is the best way to Setling: Grounded and setled, a Tree that it may be well setled, must be well rooted; so if you would be well setled in Religion, you must be rooted in the Principles of it. He in Plutarch set up a dead Man, and he would not stand, O, saith he, 〈 in non-Latin alphabet 〉, there must be something within. So that we may stand in shaking Times, there must be a Principle of Knowledge within; first grounded and then setled. That the Ship may be kept from overturning, it must have its Anchor fastned; Knowledge of Principles is to the Soul as the Anchor to the Ship, that holds it steddy in the midst of all the rolling Waves of Errour, or the violent Winds of Persecution. First grounded and then setled.

Use 1. See the reason why so many People are Unsetled, ready to embrace every Novel Opinion, and dress themselves in as many Religions as they do Fashions; it is because they are ungrounded. See how the Apostle joyns these two together, 〈 in non-Latin alphabet 〉, Unlearned and unstable, 2 Pet. 3.16. Such as are unlearned in the main Points of Divinity, will be unstable; as the Body cannot be strong that hath the Sinews shrunk, so neither can that Christian be strong in Religion who wants the Grounds of Knowledge, which are the Sinews to strengthen and stablish him.

Use 2. See then what great Necessity there is of laying down all the main Grounds of Religion in a way of Catechise, that the weakest Judgment may be instructed in the Knowledge of the Truth, and strengthned in the Love of it. Catechising is the best Expedient for the Grounding and Setling of People. I fear one reason why there hath been no more Good done by Preaching, hath been because the chief Heads and Articles in Religion have not been explained in a Catechistical Way: Catechising is the laying the Foundation, Heb. 6.7. To Preach and not to Catechise, is to build without a Foundation; this way of Catechising is not Novel, it is Apostolical; the Primitive Church had their Forms of Catechism. So much those Phrases imply, a form of sound words, 2 Tim. 1.13. And the first Principles of the Oracles of God, Heb. 6.1. And since the Church had their Catechumenoi, as Grotius and Erasmus observe. Many of the Ancient Fathers have written for it, as Fulgentius, Austin, Theodoret, Lactantius, and others. God hath given great Success to it. By this laying down of Grounds of Religion Catechistically, Christians have been clearly instructed and wondrously built up in the Christian Faith. Insomuch that Julian the Apostate seeing the great success of Catechising, did put down all Schools, and Places of Publick Literature and Instructing of Youth. ’Tis my Design therefore (with the Blessing of God,) to begin this Work of Catechising, the next Sabbath Day; and I intend every other Sabbath in the Afternoon, to make it my whole Work to lay down the Grounds and Fundamentals of Religion in a Catechistical Way. If I am hindered in this Work by Men, or taken away by Death, I hope God will raise up some other Labourer in the Vineyard among you, that may perfect this Work which I am now beginning.

There are many single Sermons on Variety of Occasions, as at Fasts, Thanksgivings, Sacrament Discourses, besides several Subjects handled in many Sermons on each Text of Scripture, left under Mr. Thomas Watson’s one Hand-writing, if these find Acceptance, in due time (after their being perused by some Learned Divine) may be published.

Tho. Parkhurst.

Aug. 28th, 1692.

We whose Names are subscribed, having seen the Testimony of our Worthy Brother, Mr. William Lorimer, after his Perusal of this Book, doubt not but it may be of use to many, as the former Writings of Mr. Thomas Watson have been; and with that Desire and Hope, we Recommend it to Masters of Families, and others.

• William Bates,

• Matth. Barker,

• John Howe,

• Matth. Mead,

• Edw. Lawrance,

• Samuel Slater,

• Richard Mayo,

• Richard Adams,

• Richard Steel,

• Samuel Stancliff,

• John Raynolds,

• Nath. Vincent,

• John Hughes,

• Matth. Sylvester,

• Joseph Read,

• Dan. Burges,

• Abraham Hume,

• Joseph Cawthorne,

• Rich. Stretton,

• Daniel Williams,

• Richard Wavel,

• John Shower,

• Timothy Cruso,

• Francis Glascock,

• Timothy Rogers,

• Nath. Oldfield.

These Catechetical Lectures of the late Reverend Mr. Tho. Watson, all, but one written with his own hand, I have read over, together with some Sermons annexed to them; and since my Testimony is desired concerning them, I do hereby declare, That (tho’ I will not undertake to justifie every Expression or Sentence in them, or in any Humane Writing, yet) I find them in the main agreeable unto the Doctrinal Articles of the Church of England, and unto the Westminster Assembly’s Confession of Faith and Catechisms: And I believe, that through the Blessing of God, they may be profitable unto the Edification of all that read them with an honest desire to know and do the Will of God: for certainly there are many excellent things in them, which if they meet with a well-disposed serious Mind, are very apt to have a good Effect upon it; and if it prove otherwise with any that happen to read this Book, it will be their own Fault, more than the Books. Most Writers have different Stiles, and it is well known that Mr. Watson had one peculiar to himself, which yet has found good Acceptance with, and has been useful unto serious People; and I hope this (by reason of the great Variety of excellent Matter) may be more generally Vseful than any other thing that ever he wrote. I little doubt but every sober Christian will be of this mind after he hath read his Lectures on God’s Attributes, the Ten Commandments, Lord’s Prayer, &c. I sincerely profess, I have no other End in giving this Testimony of this Book, but thereby to serve the Common Good of Christ’s Church, and not the Private Interest of any Person or Party in the World: if my Conscience did not bear me witness that this Book may be Vseful to that excellent End, no Man should ever have prevailed with me thus to prefix my Testimony and Name to it. Moreover, I do not doubt, but every Intelligent and Candid Reader will consider that this is a Posthumous Work, and on that account will make some Allowance for any small Fault that may be in it, as also for the Errours of the Press. That it may answer the main End for which it was first written by the Author (whom I always took to be a grave, serious, modest, good Man); and for which (I hope) it is now published, to wit, The Edification of the Church of Christ in Faith, Holiness, and Comfort, is the hearty Desire of one of the meanest Servants of our most Blessed LORD IESVS,

WILL. LORIMER.

• Three Treatises, 1. The Christian’s Charter, shewing the Priviledges of a Believer. 2. The Art of Divine Contentment. 3. A Discourse of Meditation: To which is added, several Sermons preached Occasionally. Quarto.

• The Beatitudes: or, a Discourse upon part of Christ’s famous Sermon on the Mount. Whereunto is added, Christ’s various Fulness; The Preciousness of the Soul; The Soul’s Malady and Cure; The Beauty of Grace; The Spiritual Watch; The Heavenly Race; The Sacred Anchor; The Trees of Righteousness; The Perfume of Love; The good Practitioner.

• The Godly Man’s Character.

• A Word of Comfort to the Church of God, in a Sermon. Quarto.

• The Crown of Righteousness: at the Funeral of Mr. Hoges, Merchant. Quarto.

• A Sermon preached July 2, at the Funeral of Mr. John Wells, late Pastor of Olave-Jury, London. By Thomas Watson. Quarto.

• The Fight of Faith Crowned: or, a Sermon preached at the Funeral of the eminently Holy Man Mr. Henry Stubs. By Thomas Watson.

• The Doctrine of Repentance, Useful for these Times.

• Religion our true Interest: or Practical Notes upon the third Chapter of Malachy, the sixteen, seventeen, and eighteen Verses.

• The Mischief of Sin, it brings a Person Low.

• A Divine Cordial: or, the Transcendent Priviledge of Those that Love God, and are savingly Called.

• The Holy Eucharist; or, the Mystery of the Lord’s Supper briefly explained.

• A Plea for the Godly: Wherein is shown the Excellency of a Righteous Person.

• The Duty of Self-denial briefly Opened and Urged.

• Heaven taken by Storm.

Gal. 6.9. And let us not be weary in well-doing, for in due Season we shall reap, if we faint not.

IN the Verses before the Text, the Apostle had laid down a Proposition, What a Man soweth that shall he reap, v. 7. He that sows in Sin, shall reap in Sorrow; he that Sows the Seeds of Grace, shall reap Glory: There is the Proposition. In the Text, the Apostle makes the application, Let us not be weary of well-doing. We that have sown the good Seed of Repentance, and an Holy Life, let us not be weary, for in due season we shall reap, if we faint not.

• First, A Dehortation; Let us not be weary.

• Secondly, The Argument; We shall reap in due season.

First, A Dehortation; 〈 in non-Latin alphabet 〉; Let us not be weary. Where there is, I. Something implied; that we are apt to be weary in well-doing. II. Something expressed; that we ought not to be weary in well-doing.

I. The thing implied, that we are apt to be weary in well-doing. This lassitude and weariness is not from the regenerate part, but the fleshly; as Peter’s sinking in the Water, was not from the Faith in him, but the Fear: This weariness in a Christian course is occasioned from four Things.

1. From the revilings of the World: Psal. 41.5. My Enemies speak evil of me. Innocency is no shield against reproach; But why should this make us weary of well-doing? Will a Soldier run from his Colours, and quit the Field, because of a little Small-shot? Did not Jesus Christ undergo reproach for us, when the Jews put a Crown of Thorns on him, and bowed the Knee in scorn? Is it any dishonour to us to be reproached for doing that which is Good? Is it any disparagement to a Virgin to be reproached for her Beauty and Chastity? Our reproaches for Christ we should bind as a Crown about our Head. Now a Spirit of Glory rests upon us, 1 Pet. 4.14. If ye be reproached for the Name of Christ, happy are ye; for a Spirit of God and of Glory resteth upon you. Regium est benè facere & malè audire: He that clips our Credit to make it weigh lighter, makes our Crown heavier.

2. That which is apt to occasion weariness in well-doing, is the present sufferings we are exposed to: 2 Cor. 4.8. We are troubled on every side, like a Ship that hath the Pirates shooting at it on both sides. The Cross is the Saint’s Joynture, 2 Tim. 3.12. But why should this make us weary of well-doing? Is not our Life a Warfare? ’Tis no more strange to meet with Sufferings in Religion, than for a Mariner to meet with Storms, or a Soldier to meet with Bullets. Do not we consider upon what terms we entred into Religion? Did not we Vow in Baptism to Fight under Christ’s Banner? Doth not our Lord tell us we must take up the Cross and follow him, Matth. 16.24. Is not this part of the Legacy Christ hath bequeathed us? Joh. 16.33. We would partake of Christ’s Glory, but not of his Sufferings. Besides, doth not many a Man suffer for his Sins? Do not Men’s Lusts bring them to an untimely end? Do Men suffer for their Sins, and do we think much to suffer for Christ? How did St. Paul rejoice in Sufferings! 2 Cor. 7.4. How did he rattle his Chain that he wore for Christ? How did he Glory in it, 〈 in non-Latin alphabet 〉, As a Woman that is proud of her Jewels: Chrysost. Why should Sufferings make us faint? Who would not be willing to tread upon a few Thorns that is going to a Kingdom?

3. That which is apt to occasion weariness in well-doing, is the deferring of the Reward. We are apt to be discouraged and grow weary, if we have not what we desire presently; we are all for present pay. But consider,

1. Our Work is not yet done, we have not yet finished the Faith: The Servant doth not receive his pay till his Work be done. Even Christ’s reward was deferred till he had done his Work; when he had compleated our Redemption, and said upon the Cross it is finished, then he entred into Glory. God doth not think it meet we should have our pay beforehand.

2. God defers the reward to make Heaven more welcome to us. Quo longius defertur eò suavius laetatur: After all our Praying, Weeping, Suffering, how sweet will the Wine of Paradise taste! Nay, the longer the reward is deferred, the greater will it be; the longest Voyages have the greatest Returns.

4. That which is apt to occasion weariness in well-doing, is the difficulty of a Christians Work. Superas evadere ad auras, hic labor hoc opus est. A Christian hath no time to lie Fallow; he hath many Precepts to obey, Promises to believe, Temptations to resist; his whole Life is a Race; he must Watch and Pray; he must put forth not only Diligence, but Violence for Heaven. But why should this make us weary? Difficulty whets a generous Mind. The Soldiers Life hath its difficulties, but they raise his Spirits the more; he loves to encounter hardship, and will endure a Bloody Fight for a Golden Harvest.

Besides, where there is the least Principle of Grace, it renders the way of Religion easie and pleasant. When the Load-stone draws, it is easie for the Iron to move. When God’s Spirit draws, we move in the way of Religion, with facility and delight. Spiritu Sancto accenditur renatorum voluntas. Aug. Christ’s Service is freedom. Psal. 119.45. I will walk at Liberty: to serve God, to love God, to enjoy God, is the sweetest Liberty in the World; besides, while we serve God we gratifie our selves: As he who digs in a Mine, while he sweats he gets Gold; while we glorifie God, we promote our own Glory.

II. The Second thing expressed is, that we should not grow weary in a Christian course, we should not tire in our Race; Let us not be weary in well-doing. The Greek Word to be weary, 〈 in non-Latin alphabet 〉, signifies, to shrink back as Cowards in War: Let it not be thus with us; let us not shrink back from Christ’s Colours. Heb. 4.14. Let us hold fast our profession: We must not only hold forth our profession, but hold fast our profession: Our zeal in Religion should be as the Fire on the Altar, which never went out, Lev. 6.13. Non pugnanti sed vincenti dabitur Corona, Aug. The Crown is not given to him that Fights, but to him that overcomes.

1 Vse. Redargution. It reproves such as are weary of well-doing. There are Falling Stars. 2 Tim. 4.10. Demas forsook God, and afterwards became a Priest in an Idol Temple: Dorotheus. Hos. 8.3. Israel hath cast off the thing that is good. Many have thrown off Christ’s Livery; they have left off an Holy course of Life, they have turned to Worldliness or Wantonness, Gal. 5.7. Ye did run well, who hindred you? Why did you tire in your Race? It is sad to see those who formerly seemed to be eminent Saints; Stars of the first magnitude; yet now are fallen away, and are ready to embrace either the Mass or the Alcoran; that which begins in Hypocrisie ends in Apostacy. 2 Pet. 2.21. It had been better for them not to have known the way of righteousness, than after they have known it to turn from the Holy Commandment.

2 Vse. Exhortation. Let us not be weary in well-doing. Consider,

1. The Way of Religion is of Good Report: Heb. 11.2. By Faith the Elders obtained a Good Report. Shall we be weary of that which is our Credit? If indeed the Christian Religion were a thing that would bring shame or loss (as the Ways of Sin do) then we had cause to desert it, and grow weary of it; but it brings Honour, Prov. 4.9. He shall give to thy Head an Ornament of Grace. Besides the Credit, an Holy course of Life brings inward Joy and Delight: Prov. 3.17. All her ways are pleasantness. What sweet Musick doth the Bird of Conscience make in the Breast? Act. 9.31. Walking in the fear of the Lord, and in the Comforts of the Holy Ghost. Why then should we be weary of well-doing?

2. The Beauty of a Christian is to hold on in Piety without being weary: Act. 21.16. Mnason of Cyprus an old Disciple. ’Tis a beautiful sight to see Silver Hairs crowned with Golden Vertues. The Beauty of a thing is when it comes to be finished. The Beauty of a Picture is, when it is drawn out in its full Lineaments, and laid in its Orient Colours. The Beauty of a Christian is when he hath finished his Faith, 2 Tim. 4.7. It was the Glory of the Church of Thyatira, she kept her best Wine till last. Rev. 2.19. I know thy Works, and the last to be more than the first.

3. Such as are weary of well-doing, it is a sign they never acted in Religion from a right Principle. Things that proceed from a Principle of Life do not cease, as the beating of the Pulse: But things that move from an artificial Spring are soon at an end, as the Motion of a Watch. Unsound Hearts move only from the external Spring of Applause or Preferment; and when these fail their seeming Goodness ceaseth. Naturalists observe of the Chelydonian Stone, that it retains its Virtue no longer than it is inclosed in Gold, take it out of the Gold and it loseth its Virtue: False Hearts retain their Goodness no longer than they are inclosed in Golden Preferments; take them out of the Gold, and they lose all their seeming Piety. Such as are weary of well-doing, never served God out of choice, or from a Principle of Faith. If the Water in a Cistern fail, it is because it is not fed from a Fountain: If Men’s Religion fails, it is because it wants that Fountain-Grace of Faith to feed it.

4. God is never weary of doing us Good; therefore we should not be weary of serving him. The Honey-comb of Mercy is continually dropping upon us. God sends us in fresh Provisions every Day; he gives us the finest of the Wheat; he is not weary of watching over us, but keeps a continual Guard about us. Psal. 21.3. God is not weary of detecting and defeating the Plots of our Enemies. And shall we be weary of engaging in his Service? A King that is continually obliging his Subject by Gifts and Gratituites, that Subject hath no cause to be weary of serving his Prince.

5. If we grow weary, and throw off Religion, we make all we have done null and void. Ezek. 18.24. When the Righteous turneth away from his righteousness, all his righteousness that he hath done shall not be mentioned. He who hath been serving God, and doing Angel’s Work, if once he grows weary and desists, he unravels all his Work, and misseth of the recompence of reward: He that runs half a Race, and then tires, loseth the Garland. O what folly is it to do well a while, and then by Apostasie to unravel all: As if a Limner should with his Pencil draw a fair Picture, and then come with his Spunge and wipe it out again.

6. Consider the Examples of such as have continued their Progress unweariably in a Christian course. The Apostle sets before our Eyes a Cloud of Witnesses: Heb. 12.1. Being compassed about with so great a Cloud of Witnesses, let us run the Race that is set before us; let us run it with celerity and constancy. How many Noble Martyrs and Confessors of old, have walked in the ways of God, though they have been strew’d with Thorns? they scorned Preferments, laughed at imprisonments, and their love to Christ burned hotter than the Fire. Polycarp, when he came before the Proconsul, and he bad him deny Christ; he replyed, Octoginta fexannos illi inservii, &c. I have served Christ these 86 years, and he hath not once hurt me, and shall I deny him now? Tertullian saith, such was the constancy of the Primitive Saints that the Persecutors, cryed out, Quae miseria est haec? What a Misery is this, that we are more weary in tormenting than they are in enduring Torment, Let us tread in their steps, who through Faith and Patience inherit the Promises.

7. It will be our Comfort on our Death-bed, to review a well-spent Life. It was Augustus’s wish, that he might have an 〈 in non-Latin alphabet 〉, a quiet, easie Death. If any thing make our Pillow easie at Death, it will be this, that we have been unweariable in God’s Work: This will be a Death-bed Cordial. Did you ever know any repent at Death, that they have been too Holy? Many have repented that they have followed the World too much; not that they have prayed too much, that they have repented too much. What hath made Death sweet, but that they have finished their Course and kept the Faith?

8. Think of the Great Reward we shall have, if we do not give over, or grow weary, and that is Glory and Immortality.

1. This Glory is ponderous; ’tis called, 〈 in non-Latin alphabet 〉, a Weight of Glory, 2 Cor. 4.17. The Weight adds to the Worth; the weightier a Crown of Gold is, the more it is worth.

2. It is satisfying, Psal. 17.15. I shall be satisfied when I awake with thy likeness. This Glory will abundantly recompense all our Labours and Sufferings. The Joy of Harvest makes amends for all the Labour in sowing. O what an Harvest shall the Saints reap! It will be always reaping time in Heaven; and this reaping will be in the due season: So the Apostle saith in the Text, we shall reap, 〈 in non-Latin alphabet 〉, in due Season. The Husband-man doth not desire to reap till the Season; he will not reap his Corn while it is green, but when it is ripe: So we shall reap the Reward of Glory in due Season: When our Work is done, when our Sins are purged out, when our Graces are come to their full growth, then is the Season of reaping: Therefore let us not be weary of well-doing, but hold on in Prayer, Reading, and all the Exercises of Religion, we shall reap in due season, if we faint not. To keep us from fainting, know, that the Reward promised is very near: Rom. 13.11. Our Salvation is nearer than when we believed. We are but within a few Days March of the Heavenly Canaan. It is but a few more Prayers, and Tears shed, and we shall be perfected in Glory; as that Martyr, Dr. Taylor, said, I have but one Style more to go over, and I shall be at my Father’s House. Stay but a while, Christians, and your Troubles will be over, and your Coronation-Day shall come. Christ, who is the Oracle of Truth, hath said, Behold I come quickly, Rev. 22.20. And yet Death’s coming is sooner than Christ’s Personal coming; and then begins the Saints Blessed Jubile.

Quest. What Means shall we use, that we may not wax weary in a Christian course.

Answ. 1. Let us, otium excutere, shake off Spiritual Sloath. Sloath saith, there is a Lyon in the way. He who is sloathful, will soon grow weary; he is fitter to lie on his Couch, than to run a Race. It is a strange Sight, to see a busie Devil, and an idle Christian.

Answ. 2. If we would not grow weary, let us pray for persevering Grace: It was David’s Prayer, Psal. 119.117. Hold thou me up, and I shall be safe: And it was Beza’s Prayer, Domine, quod Coepisti perfice, &c. Lord, perfect what thou hast begun in me, that I may not suffer Shipwrack within sight of the Haven. That we may hold on a Christian Course, let us labour for Three persevering Graces.

1. Faith. Faith keeps from Fainting; Faith gives a Substance to Things not seen, and makes them to be as it were present, Heb. 11.1. As a Perspective-Glass makes those things which are at a distance near to the Eye; so to Faith, Heaven and Glory seem near. A Christian will not be weary of Service, that hath the Crown in his Eye.

2. The Second persevering Grace is Hope. Credula vitam spes fovet: Hope animates the Spirits; it is to the Soul, as the Cork to the Net, which keeps it from sinking. Hope breeds Patience, and Patience breeds Perseverance. Hope is compared to an Anchor, Heb. 6.19. The Christian never sinks, but when he casts away his Anchor.

3. Persevering Grace is Love. Love makes a Man that he is never weary. Love may be compared to the Rod of Mirtle in the Traveller’s Hand, which refresheth him and keeps him from being weary in his Journey. He who loves the World is never weary of following the World; he who loves God will not be weary of serving him: That is the Reason, why the Saints and Angels in Heaven, are never weary of Praising and Worshiping God; because their Love to God is perfect; and Love turns Service into Delight. Get the Love of God in your Hearts, and you will run in his Ways, and not be weary.

Of Wisdom and Innocency

Matth. 10.16. Be ye therefore wise as Serpents, and harmless as Doves.

THE Apostle saith, All Scripture is of Divine inspiration, 2 Tim. 3.16. God’s Word is compared to a Lamp, for its enlightning quality, Psal. 119.105. and to Silver refined, for its enriching quality, Psal. 12.6. Among other parts of Sacred Writ, this in the Text, is not the least; Be ye wise as Serpents, and innocent as Doves. This is the Speech of our Blessed Saviour. His Lips were a Tree of Life which fed many. His Works were Miracles, his Words were Oracles, and deserve to be engraven upon our hearts, as with the point of a Diamond.

This is a golden Sentence; Be ye wise as Serpents, and innocent as Doves. Our Lord Jesus, in this Chapter,

First, Gives his Apostles their Commission.

Secondly, Foretells their Danger.

Thirdly, Gives them several Instructions.

I. Christ gives his Apostles their Commission. Before they went abroad to preach, Christ ordains them, vers. 5. These Twelve Jesus sent forth. Those who exercise in the Ministerial Function, must have a Lawful Call. Hebr. 5.4. No Man takes this Honour to himself, but he who is called of God. Christ gave not only the Apostles and Prophets a Call to their Office, (who were extraordinary Ministers;) but even Pastors and Teachers, Ephes. 4.11.

Quest. But if one have Gifts, is not this sufficient to the Ministerial Office?

Answ. No: As Grace is not sufficient to make a Minister, so neither Gifts; therefore it is observable, that the Scripture puts a difference between Gifting and Sending. Rom. 10.15. How shall they Preach, unless they be Sent? If Gifts were enough to constitute a Minister, the Apostle should have said, How shall they Preach unless they be Gifted? But he saith, unless they be Sent: Which denotes a lawful Call, or Investiture into the Office. The Attorney that pleads at the Barr may have as good Gifts as the Judge that sits upon the Bench; but he must have a lawful Commission before he sit as Judge. If it be thus in Matters Civil, then much more in Church-Matters, which are of an higher Concern. Those therefore who usurp the Work of the Ministry without being solemnly set apart for it, discover more Pride than Zeal; and they can expect no Blessing. Jer. 23.32. I sent them not, nor commanded them, therefore they shall not profit this People, saith the Lord. So much for the First; the Apostles Commission they received: These Twelve Jesus sent forth.

II. Christ foretells their Danger, ver. 16. Behold I send you forth as Sheep in the midst of Wolves. The Apostles were going about a glorious Work, but an hazardous Work; they would meet with Enemies fierce and savage, like Wolves. As all that will live godly in Christ, shall meet with Sufferings; so commonly Christ’s Ambassadors encounter the deepest Trials. Most of the Apostles died by the hands of Tyrants. Peter was crucified with his head downwards. Luke the Evangelist was executed on an Olive-Tree. John was cast by Domitian into a Vessel of scalding Oyl. Maximinus the Emperor (as Eusebius relates) gave charge to his Officers to put none to death, but 〈 in non-Latin alphabet 〉; the Governors and Pastors of the Church. The Ministers are Christ’s Antesignani, his Ensign-bearers to carry his Colours; therefore they are most shot at: They hold forth his Truth: Phil. 1.17. I am set for the defence of the Gospel. The Greek Word 〈 in non-Latin alphabet 〉, alludes to a Soldier that is set in the Forefront of the Battel, and hath all the Bullets flying about his Ears. The Minister’s Work is to part between Men and their Sins; and this causeth opposition. When Paul preached against Diana, all the City was in an uproar, Acts 19. This may stir up Prayer for Christ’s Ministers, that they may be able to withstand the Assaults of the Enemy, 2 Thes. 3.2.

III. Christ gives the Apostles their Instructions; whereof this was one in the Text; Be ye wise as Serpents, and innocent as Doves. 1. The Exhortation: Be ye wise. 2. The Simile, as Serpents. 3. The Qualification of this Wisdom; a Wisdom mixt with Innocency; Harmless as Doves.

This Vnion of the Dove and the Serpent, is hard to find. Mat. 24.45. Who then is a wise and faithful Servant? On which Place, saith St. Chrysostom, It is an hard matter to find one faithful and wise. Faithful, there is the Dove; Wise, there is the Serpent. ’Tis hard to find both: If one would seek for a faithful Man, questionless he may find many; if for a wise Man, he may find many; but if he seek for one both wise and faithful, this is rara avis, hard to find: yet, it is possible, though not common. Moses, a man learned in all the Wisdom of the Egyptians, Acts 7.22. There was the Wisdom of the Serpent: And the meekest man alive, Numb. 12.3. Now the Man Moses was very meek above all the men upon the face of the Earth; there was the Innocency of the Dove. Daniel was an excellent person, Dan. 5.14. Excellent Wisdom is found in thee; there was the Prudence of the Serpent: And, Dan. 6.4. The Presidents and Princes sought to find occasion against Daniel; but they could find no occasion or fault: Behold here the innocency of the Dove. Look on St. Paul, Acts 23.6. When Paul perceived that the one part were Sadduces, and the other Pharisees, he cried out, I am a Pharisee; By which Speech Paul got all the Pharisees on his side: Here was the Wisdom of the Serpent. And, ver. 1. I have lived in all good Conscience before God until this day: Here was the innocency of the Dove. How amiable is this, the Vnion of the Dove and the Serpent? The Scripture joins these two together, Meekness of Wisdom, Jam. 3.13. Wisdom, there is the Serpent; Meekness, there is the Dove. This beautifies a Christian, when he hath the Serpent’s Eye in the Dove’s Head. We must have Innocency with our Wisdom, else our Wisdom is but Craftiness; and we must have Wisdom with our Innocency, else our Innocency is but Weakness. We must have the Innocency of the Dove, that we may not circumvent others; and we must have the Wisdom of the Serpent, that others may not circumvent us. We must have the Innocency of the Dove, that we may not betray the Truth; and the Wisdom of the Serpent, that we may not betray our selves. In short, Religion without Policy, is too weak to be safe: Policy without Religion, is too subtil to be good. When Wisdom and Innocency, like Castor and Pollux, appear together, they presage the Soul’s Happiness.

Doct. 3. That Christians must be both wise and innocent.

I begin with the first, Wise: Be ye wise as Serpents.

1. I shall speak concerning Wisdom in general. Solomon saith, Wisdom is the principal thing, Prov. 4.7. ’Tis better than Riches, Prov. 31.14. Happy is the Man that findeth Wisdom▪ for the Merchandise of it is better than the Merchandise of Silver. If the Mountains were Pearl, if every sand of the Sea were a Diamond, it were not comparable to Wisdom. Without Wisdom a person is like a Ship without a Pilot, in danger to split upon Rocks. Job sets forth the Encomium and Praise of Wisdom, Job. 28.13, 18. The Price of Wisdom is above Rubies. The Ruby is a precious Stone, transparent, of a red fiery colour. It is reported of one of the Kings of India, that he wore a Ruby of that bigness and splendor, that he might be seen by it in the dark: But Wisdom casts a more sparkling colour than the Ruby; it makes us shine as Angels. No Chain of Pearl you wear, doth so adorn you as Wisdom. Wisdom consists chiefly in three things.

• 1. Knowledge to discern.

• 2. Skill to judge.

• 3. Activity to prosecute.

1. Knowledge to discern wherein Happiness lies.

2. Skill to judge what will be the fittest Means to conduce to it.

3. Activity to prosecute those things which will certainly accomplish that End. So much for Wisdom in general.

More particularly: Wisdom is variously distinguished. ’Tis either Natural, or Moral, or Theological.

1. A Natural Wisdom: Which is seen in finding out the Arcana Naturae, the Secrets of Nature. Aristotle was by some of the Ancients called an Eagle fallen from the Clouds, because he was of such raised Intellectuals, and had so profound an insight into the Causes of Things. This Natural Wisdom is adorning; but it is not sufficient to Salvation. St. Hierom brings in Aristotle with his Syllogisms, and Tully with his Rhetorick, crying out in Hell.

2. A Moral Wisdom: Which consists in two Things; Malum respuendo, Bonum elegendo: Moral Wisdom lies in the rejection of those things which are prejudicial, and the election of those things which are beneficial. This is called PRVDENCE. Knowledge without Prudence may do hurt: Many a man’s Wit hath undone him for want of Wisdom.

3. A Theological, or Sacred Wisdom: which is our knowing of God: who is the supream and sovereign Good. Greece was counted the Eye of the World, for Wisdom, and Athens the Eye of Greece; but neither of them knew God. Acts 17.23. I found an Altar with this Inscription, 〈 in non-Latin alphabet 〉; To the unknown God. To know God, in whom is both Verum & Bonum, Truth and Goodness, is the Master-piece of Wisdom. 1 Chron. 28.9. And thou Solomon my Son, know thou the God of thy Father. And this knowledge of God is through Christ. Christ is the Glass in which the Face of God is seen, Col. 1.15. And then we know God aright, when we know him not only with a knowledge of Speculation, but Appropriation. Psal. 48.14. This God is OVR God. This knowledge of God is the most sublime Wisdom; therefore ’tis called 〈 in non-Latin alphabet 〉; Wisdom from above, Jam. 3.17.

But to come nearer to the Text, and speak of the Wisdom of the Serpent: Be ye wise as Serpents.

Quest. But must we in every thing be like the Serpent?

Answ. No. Our Saviour meant not that in every thing we should imitate the Serpent. I shall shew you, 1. Wherein we should not be like the Serpent. 2. Wherein we should be like the Serpent.

I. Wherein we should not be like the Serpent.

1. The Serpent eats Dust. Isa. 65.25. Dust shall be the Serpent’s Meat: It was a Curse upon the Serpent. Thus we should not be like the Serpent, to feed immoderately on earthly Things. It is absurd for him that hath an heaven-born Soul capable of Communion with God and Angels, to eat greedily the Serpent’s Meat: A Christian hath better Food to feed on; the heavenly Manna, the precious Promises, the Body and Blood of Christ. ’Tis counted a Miracle to find a Diamond in a Gold-Mine; and it is as great a Miracle to find Christ, the Pearl of Price, in an earthly heart. The Lapwing wears a little Coronet on its head, yet feeds on dung. To have a Crown of Profession on the head, yet feed inordinately on these dunghil-Comforts, is unworthy of a Christian. What a poor contemptible thing is the World? It cannot fill the Heart: If Satan should take a Christian up to the top of the Pinacle, and shew him all the Kingdoms and Glory of the World, what could he shew him, but a 〈 in non-Latin alphabet 〉, a Shew, a pleasant Delusion? There is a lawful Vse God allows of these outward things; but the Sin is in the Excess. The Bee may suck a little Honey from the Leaf; but put it in a Barrel of Honey, and it is drown’d. The wicked are thus characterized, Ephes. 3.19. They mind earthly things. They are like Saul, hid among the Stuff. We should be as Eagles flying aloft towards Heaven, not as Serpents, creeping on the Earth, and licking the Dust.

2. The Serpent is deceitful. The Serpent useth many Shifts, and glides so cunningly, that we cannot trace him. This was one of those four things which wise Agur could not find out, the way of a Serpent upon a Rock, Prov. 30.19. ’Tis a deceitful Creature: We should not in this sence be like the Serpent, for deceitfulness. Naturally we too much resemble the Serpent for Fraud and Collusion▪ Jer. 17.9. The Heart is deceitful above all things.

1. Deceit towards Man: 1. To dissemble Friendship; to cover Malice with pretences of Love; to commend and censure; to flatter and hate; a Judas-Kiss, and a Joab’s Sword; Mel in ore, Fel in corde. 2. To dissemble Honesty; to pretend just dealing, yet use false Weights.

2. Deceit towards God. To draw nigh to God with the Lips, and the Heart is far from him; to serve God, and seek ourselves; to pretend to love God, and yet be in league with Sin; we should not in this sence be like the Serpent, deceitful, and given to Shifts. O be upright! Be what you seem to be: God loves Plainness of Heart, Psal. 51.6. The plainer the Diamond is, the more it sparkles: The plainer the Heart is, the more it sparkles in God’s Eye. What a Commendation did Christ give Nathanael, Joh. 1.47. Behold an Israelite indeed in whom there is no Guile.

3. The Serpent casts the Coat, but another new Coat comes in the room; in this we should not be like the Serpent, to cast the Coat, to cast off one Sin, and another Sin as bad come in the room. The Drunkard leaves his Drunkenness, because it impairs his Health, his Credit, his Purse, and falls to the Sin of Cozenage: The Prodigal leaves his Prodigality, and turns Usurer: This is as if one Disease should leave a Man, and he should fall into another as bad. His Ague leaves him, and he falls into a Consumption. O be not like the Serpent, that casts one Coat and another comes. This is like him in the Gospel, that had one Devil go out of him, and seven worse Spirits came in the Room, Matth. 12.45.

4. The Serpent is a Venomous Creature, ’tis full of Poison, Deut. 32.24. In this be not like the Serpent. ’Tis said of Wicked Men, their Poison is like the Poison of a Serpent, Psal. 58.4. What is this Poison? it is the Poison of Malice: Malice is the Devil’s Picture. Lust makes Men brutish, and Malice makes them Devilish: 〈 in non-Latin alphabet 〉, Chrys. Malice carries in it its own punishment: A malicious Man to hurt another will injure himself. Quintillian speaks of one who had a a Garden of Flowers, and he poisoned his Flowers, that his Neighbours Bees sucking from them might be poisoned and die. Oh be not venomous like the Serpent. Malice is Mental Murder, you may kill a Man and never touch him. 1 Joh. 3.15. Whosoever hates his Brother is a Murderer. Malice spoils all your good Duties; the malicious Man defiles his Prayers, poisons the Sacramental Cup; he eats and drinks his own Damnation. I have read of one who lived in Malice, and being asked, how he could say the Lords Prayer? He answered, I leave out those Words, As we forgive them that Trespass against us. But St. Austin brings in God replying thus to him, because thou dost not say my Prayer, therefore I will not hear Thine. The malicious Man is not like to enjoy either Earth or Heaven; not the Earth, for the Meek shall inherit the Earth, Matth. 5.4. Nor is he like to enjoy Heaven, for God will beautifie the Meek with Salvation, Psal. 149.4. So that the malicious Man is cut off both from Earth and Heaven.

5. The Serpent is given to Hissing: So ’tis said of the Basilisk. In this be not like the Serpent, to hiss out Reproaches and Invectives against the Saints and People of God. Thy are the Seed of the Serpent that hiss at Godliness. The Lord will one Day reckon with Men for all their hard Speeches, Jude 15. Lucian was such an one who did hiss out and scoff against Religion, and as a just Judgment of God, he was afterwards torn in pieces by Dogs.

6. The Serpent Stops her Ear. It is an obstinate Deafness. Psal. 58.4. They are as the Deaf Adder which stoppeth her Ear. In this be not like the Serpent, obstinately to stop your Ears to the Voice of God’s Word. While God calls you to repent of Sin, be not as the Basilisk, to stop your Ear, Zach. 7.11. They refused to hearken, and stopp’d their Ears, that they might not hear: the Word denounceth threatnings against Sin; but many instead of being like the Publican, smiting on their Breast, they are as Deaf Adders stopping their Ears: If you shut your Ear against God’s Word, take heed God doth not shut Heaven against you: If God crys to you to repent, and you will not hear; when you cry for Mercy, God will not hear. Zach. 7.13. As he cryed and they would not hear, so they cryed and I would not hear, saith the Lord of Hosts.

7. The Serpent casts her Coat, but keeps her Sting: In this sence be not like the Serpent, to cast off the outward Acts of Sin, and keep the Love of Sin. He whose Heart is in Love with any Sin, is an Hypocrite. 1. A Man may forbear Sin, yet retain the Love of it: He may forbear the act of gross Sin, Formidine Poenae, for fear of Hell; as a Man may forbear a Dish he loves for fear it should bring his Disease upon him; the Stone or Gout. 2. A Man may forsake Sin, yet keep the Love of Sin; he may forsake Sin, either out of Policy or Necessity. 1. Policy, Vice will impair his Health, eclipse his Credit; therefore out of Policy he will forsake it: Or, 2. Necessity. Perhaps he can follow the Trade of Sin no longer; the Adulterer is grown old, the Prodigal poor; either the Purse fails, or the Strength. Thus a Man may refrain the Act of Sin, yet retain the Love of Sin: This is like the Serpent, which casts her Coat, but keeps her Sting. Oh! take heed of this; herein be not like the Serpent; remember that saying of Hierom, Gravius est peccatum diligere quam perpetrare: ’Tis worse to love Sin than to commit it: A Man may commit Sin through a Tentation, or out of Ignorance, and when he knows it to be a Sin he is sorry for it; but he that loves Sin, his Will is in the Sin, and that aggravates it, and is like the Dye which makes the Wool of a Crimson Colour.

8. Serpents are chased away with sweet perfumes, the perfume of Harts-Horn, or the sweet odour of the Styrax drives the Serpent away. In this be not like the Serpent, to be driven away with the sweet perfumes of Holiness. Carnal Hearts are for Things only which delight the Senses, they will discourse of News or Traffick; here they are in their Element; but let a Man bring with him the sweet perfume of Religious discourse, let him talk of Christ, or living by Faith, this spiritual perfume drives them away: Oh, be not in this like the Serpent! How do you think to live with the Saints in Heaven, that cannot endure their Company here? You hate the sweet savour of their Oyntments, the fragrant perfume of their Graces?

9. The Serpent (as is noted of the Stellio, a kind of Serpent) he doth no sooner cast his skin but he eats it up again. In this be not like the Serpent, to forsake Sin and then take it up again. 2 Pet. 2.22. It is happened according to the Proverb, the Dog is returned to his own Vomit again; such were Demas and Julian. Many after a Divorce, espouse their Sins again; as if one’s Ague should leave him a while, and then come again: The Devil seemed to be cast out, but comes the second Time, and the end of that Man is worse than his beginning, Luk. 11.24. because his Sin is greater; he sins knowingly and wilfully, and his Damnation will be greater.

10. Serpents are great Lovers of Wine. Pliny, who writes of Natural History, saith, if Serpents come where Wine is, they drink insatiably: In this be not like the Serpent; though the Scripture allows the use of Wine, 1 Tim. 5.23. yet it forbids the excess, Eph. 5.18. Be not drunk with Wine, wherein is excess; be not like the Serpents in this, Lovers of Wine. Because this Sin of Drunkenness doth so abound in this Age, I shall enlarge something more on this Head. ’Tis said of the Old World, They eat, they drank, till the Flood came, Luk. 17.27. Drinking is not a Sin; but the meaning is, they drank to intemperance, they disordered themselves with Drink, and God let them have Liquor enough; first they were drowned in Wine, and then in Water.

There is no Sin which doth more deface God’s Image than Drunkenness, it disguiseth a Person, and doth even unman him; Drunkenness makes him have the Throat of a Fish, the Belly of a Swine, and the Head of an Ass; Drunkenness is the Shame of Nature, the Extinguisher of Reason, the Shipwrack of Chastity, and the Murder of Conscience; Drunkenness is hurtful for the Body: The Cup kills more than the Cannon; it causeth Dropsies, Catarrhs, Apoplexies; Drunkenness fills the Eyes with Fire and the Legs with Water, and turns the Body into an Hospital; but the greatest hurt is that it doth to the Soul. Excess of Wine breeds the Worm of Conscience. The Drunkard is seldom reclaimed by repentance; and the ground of it is, partly, because by this Sin the Senses are so inchanted, Reason so impaired, and Lust so inflamed; and, partly, it is judicial, the Drunkard being so besotted with this Sin, God saith of him as of Ephraim, Hos. 4.17. Ephraim is joyned to Idols, let him alone; so this Man is joyned to his Cups, let him alone, let him drown himself in Liquor till he scorch himself in Fire. How many Woes hath God pronounced against this Sin, Isa. 28.1. Woe to the Drunkards of Ephraim! Joel 1.5. Howl ye Drinkers of Wine! Drunkenness excludes a Person from Heaven. 1 Cor. 6.10. Drunkards shall not inherit the Kingdom of God: A Man cannot go to Heaven reeling. King Solomon makes an oration full of Invectives against this Sin, Prov. 23.29. Who hath Woe? Who hath Contentions? Who hath Babling? Who hath redness of Eyes? they that tarry long at the Wine. Who hath Contentions? Drink when abused breeds Quarrels, it causeth Duels. Who hath Babling? When one is in Drink, his Tongue runs, he will reveal any Secrets of his Friend. Who hath redness of Eyes? Redness of Eyes comes sometimes from Weeping, but too often from drinking; And what is the Issue? verse 32. at last the Wine bites like a Serpent, and stingeth like an Adder. The Wine smiles in the Glass, but stings in the Conscience. Drunkenness is a Sin against all the Ten Commandments.

1. Drunkenness casts off the true God: Hos. 4.11. Wine takes away the Heart: It takes the Heart off from God.

2. It makes the Belly a God, Phil. 3.19. To this the Drunkard pours Drink-Offerings; there’s a breach of the Second Commandment.

3. The Drunkard in his Cups takes God’s Name in Vain by his Oaths.

4. The Drunkard makes no difference of Days; he is seldom sober on a Sabbath; he on that Day worships Bacchus.

5. The Drunkard Honours neither his Natural Father, nor the Magistrate his Civil Father; he will be intemperate, though the Laws of the Land forbid it.

6. The Drunkard commits Murder. Alexander killed his Friend Clitus when he was Drunk, for whom he would have given half his Kingdom when he was Sober.

7. The Drunkard’s Wine provokes Lust. Austin calls Wine, Fomentum libidinis, the Inflamer of Lust. Nunquam ego ebrium castum putavi, I never did believe a drunken Man to be chast, saith St. Hierom.

8. The Drunkard is a Thief; he spends that Money upon his drunken Lust, which should have been given to charitable Uses; so he robs the Poor.

9. The Drunkard is a Slanderer; he cares not, when he is on the Ale Bench, how he doth defame and belye others; when he hath taken his full Cups, he is now fit to take a false Oath.

10. The Drunkard Sins against the Tenth Commandment; for he Covets to get another’s Estate, by Circumvention and Extortion, that he may be the better able to follow his drunken Trade. Thus he Sins against all the Ten Commandments.

If this Sin of Drunkenness be not reformed, I pray God the Sword be not made Drunk with Blood. And whereas some will go to shift off this Sin from themselves that they are no Drunkards, because they have not drunk away their Reason and Senses; they are not so far gone in drink that they cannot go: He is a Drunkard in the Scripture-sence, who is mighty to drink Wine, Isa. 5.22. He is a Drunkard (saith Solomon) that tarries long at the Wine, Prov. 23.30. He who sits at it from Morning to Night, that drinks away his precious Time, though he doth not drink away his Reason, he is a Drunkard that drinks more than doth him good, and that though he be not himself drunk, yet he makes another drunk: Hab. 2.15. Woe to him that gives his Neighbour drink, that puttest thy Bottle to him and makest him drunk. Oh! I beseech you be not in this like the Serpent, Lovers of Wine. This I fear is one cause why the Word Preached doth so little good on many in this City, they drink away Sermons, they do as the hunted Deer when it is wounded, runs to the Water and drinks; so when they have been at a Sermon, and the Arrow of Reproof hath wounded their Conscience, they run presently and drink away those Convictions; they steep the Sermon in Wine. The Tavern-Bell doth more hurt, than the Sermon Bell doth good. Thus you have seen wherein we should not be like Serpents.

II. Wherein we should be like the Serpent, and that is in Prudence and Wisdom: Be ye Wise as Serpents. The Serpent is a most prudent Creature, therefore the Devil made use of the Serpent to deceive our First Parents, because it was such a subtile Creature: Gen. 3.1. The Serpent was more subtile than any Beast of the Field. There is a Natural Wisdom and Subtilty in every part of the Serpent, and we should labour to imitate them, and be Wise as Serpents.

First, The Serpent hath a subtilty in his Eye, he hath a singular sharpness of sight; therefore among the Gracians, 〈 in non-Latin alphabet 〉, a Serpent’s Eye, was a Proverbial Speech for one of a quick Vnderstanding; in this we should be like the Serpent. Get the Serpent’s Eye, have a quick in-sight into the Mysteries of the Christian Religion. Knowledge is the Beauty and Ornament of a Christian, Prov. 14.18. The Prudent are Crowned with Knowledge. Get the Serpent’s Eye; be divinely illuminated. Faith without Knowledge is Presumption: Zeal without Knowledge is Passion: Prov. 19.2. without Knowledge the Mind is not good: For one to say he hath a good Heart who hath no Knowledge, is as if one should say he hath a good Eye when he hath no sight; in this be like the Serpent of a quick Understanding.

Secondly, The Serpent hath a Prudence and Subtilty in his Ear; the Serpent will not be deluded with the Voice of the Charmer, but stops its Ear: In this we must be Wise as Serpents, stop our Ears to false Teachers, who are the Devil’s Charmers.

1. We must stop our Ears to Arminian Teachers, who place the chief Power in the Will, as if that were the Helm that turns about the Soul in Conversion. 1 Cor. 4.7. Who maketh thee to differ from another? Ego me ipsum discerno, said Grevinchovius, I have made my self to differ. Be as the Serpent, stop your Ears to such Doctrine.

2. We must stop our Ears to Socinian Teachers, who raze the Foundation of all Religion, and deny Christ’s Divinity. This the Apostle calls a damnable Heresie, 2 Pet. 2.

3. We must stop our Ears to Popish Teachers, who teach Merit, Indulgencies, Transubstantiation, who teach that the Pope is the Head of the Church. Christ is called the Head of the Church, Eph. 5.23. For the Pope to be Head is to make the Church Monstrous, to have two Heads. Popish Teachers teach the People Nonsense and Blasphemy; they cause the People to Pray without Understanding, to Obey without Reason, to Believe without Sence; it is a damnable Religion; therefore worshiping the Beast, and drinking the Cup of God’s Indignation are put together, Rev. 14.9. Oh! in this be Wise as Serpents, stop your Ear to the charming of false Teachers. God hath given his People this Wisdom to stop their Ears to Hereticks: Joh. 10.5. A Stranger will they not follow, but flee from him.

3. The Serpent hath a chief care to defend his Head; a blow there is deadly; so in this we should be Wise as Serpents; our chief care should be to defend our head from Error. The Plague in the Head is worst. Loose Principles breed loose Practices. If the Head be tainted with Erroneous Opinions, That Believers are free a Lege Morali, That there is no Resurrection, That we may do Evil that Good may come of it; What Sin will not this lead to, or keep your Head? Error is a Spiritual Gangrene, 2 Tim. 2.17. which spreads, and if not presently cured, is Mortal. Heresies destroy the Doctrine of Faith, they rend the Mantle of the Churches Peace, and eat out the Heart of Religion. The Gnosticks, as Epiphanius observes, did not only pervert the Judgments of their Proselytes, but brought them at last to Corporeal Uncleanness. Error damns as well as Vice. Vice is like killing with a Pistol, and Error like killing with Poison. O be wise as Serpents, defend your Head. Be ye Wise as Serpents, and harmless as Doves.

Our Saviour Christ here commends to us the Wisdom of the Serpent, and the Innocency of the Dove. The Elect are call’d wise Virgins, Mat. 25.4. Virgins, there is the Dove: Wise, there is the Serpent. We must have Innocency with our Wisdom, else our Wisdom is but Craftiness; and we must have Wisdom with our Innocency, else our Innocency is but Weakness. We must have the Innocency of the Dove, that we may not circumvent others; and we must have the Wisdom of the Serpent, that others may not circumvent us.

Doctr. Christians must be both wise and innocent.

This Union of the Dove and the Serpent, is Hard to find, but, it is possible: Moses was learned in all the Wisdom of the Egyptians, Acts 7.22. There was the Prudence of the Serpent; and he was meek above all the Men upon the face of the Earth, Numb. 12.3. There was the Innocency of the Dove. But the most famous instance of Wisdom and Innocency, was in our Saviour; When the Jews came to him with an insnaring Question, Mark 12.14. Is it lawful to give Tribute to Caesar, or not? Christ answers wisely, v. 17. Render to Caesar the things that are Caesar’s, and to God the things that are God’s. Deny not Caesar his Civil Right, nor God his Religious Worship: Let your Loyalty be mixed with Piety; here he shew’d the Wisdom of the Serpent. And would you see Christ’s Innocency? 1 Pet. 2.22. There was no guile found in his mouth; who when he was reviled, reviled not again. He opened his Mouth in praying for his Enemies, but not in reviling them. Behold here the Innocency of the Dove.

Two Things I am to speak of; the Serpent, and the Dove.

I. The Serpent.

Quest. Wherein should we be like the Serpent?

Answ. In Prudence and Sagacity; Be ye wise as Serpents. The Serpent is the most prudent Creature; therefore the Devil made use of the Serpent to deceive our first Parents, Gen. 3.1. The Serpent was more subtil than any Beast of the Field. There’s a natural Wisdom and Subtilty in every part of the Serpent; and herein we should endeavour to imitate him. Be wise as Serpents.

1. The Serpent hath a subtilty in his Eye; he hath a singular sharpness of sight: therefore among the Grecians, 〈 in non-Latin alphabet 〉, a Serpent’s Eye, was a Proverbial Speech for one of a quick understanding. In this we should be like the Serpent, have a quick in-sight into the Mysteries of the Gospel. Get the Serpent’s Eye. Prov. 10, 14. Wise men lay up knowledge. Faith without Knowledge is Presumption; Zeal without Knowledge is Frenzy.

2. The Serpent hath a Prudence and Subtilty in his Ear; the Serpent will not be deluded with the Voice of the Charmer, but stops its Ears: In this be wise as Serpents; stop your Ears from such as would discourage you from strict, holy walking. Some inspired by Satan, would raise prejudices against the Ways of God, that they are strew’d with Thorns of Mortification and Persecution. If you will be religious, you must hang your Harps upon the Willows, and bid Adieu to all Joy. Acts 28.22. This Sect is every where spoken against: Oh, be wise as Serpents! Stop your Ears to such as would discourage you from holy walking; they are the Devil’s Charmers. Godliness is the Root on which all true Joy grows; solid Joy, though not wanton. Psal. 138.5. Yea, they shall sing in the ways of the Lord. Acts 9.31. If we leave God, whither shall we go? When Saul left God, he went to the Witch of Endor, 1 Sam. 28.8.

3. The Serpent hath a Subtilty in its Wings; For Naturalists report, such Serpents are found in Aethiopia, as have Wings; and the Scripture mentions a fiery flying Serpent, Isa. 14.29. Which Wings denote the subtilty of the Serpent in the hasty prosecution of his Prey: In this be like the Serpent, in having winged Desires after heavenly Objects. Desire is the wing of the Soul, which sets it a flying: Hast after Ordinances; they are Pabulum Animae, the Food of the Soul; fly to them with Appetite; get the Serpent’s Wing. Psal. 122.1. Come, let us go up to the House of the Lord. We know not how long we shall enjoy the Blessings of the Sanctuary. When Manna was to cease on the seventh day, the People of Israel gathered twice as much on the sixth. If we have the Wisdom from above, we shall neglect no Season wherein we may get the Bread of Life broken to us.

4. Serpents have a Subtilty and Prudence in their drinking: before they drink, expuunt venenum, they cast up their Poison. In this we should be wise as Serpents; before we come to Ordinances, we should cast up the Poison of Sin by Repentance. If a Man takes Opium or Mercury, a Cordial will do him no good: So, as long as Men feed on their Sins, Ordinances will do them no good; nay, much hurt; they eat and drink their own Damnation: In this therefore let us be Wise as Serpents, cast up the Poison of Sin, before we come to drink of the Waters of the Sanctuary.

5. The Serpent hath a Subtilty in his whole Body, which he wraps together like a Circle to defend his Head; a Blow on his Head is deadly, and his chief Policy is to safeguard his Head: In this let us learn of the Serpent, our chief care should be to defend our Head from Error; the Apostle calls them damnable Heresies, 2 Pet. 2.1. they destroy the Doctrine of Faith, rend the Coat of the Churches Peace, and eat out the Heart of Religion. Let us as the Serpent defend our Head. Let us keep our Head from Socinian Opinions, who deny the Deity of Christ; from Popish Opinions, Merit, Image-Worship, Transubstantiation; Papists cause the People to Pray without Understanding, to Obey without Reason, to Believe against Sense: Have a care to defend your Head from being tainted with Popish Aphorisms. Thus you see wherein we should be like the Serpent, in Prudence and Sagacity.

II. The Second thing I am to speak of is the Dove; be harmless as Doves. The Dove is an excellent Creature; it was so acceptable, that in the old Law God would have the Dove offered in Sacrifice: The Holy Ghost, when he would appear in a visible shape, assumed the likeness of a Dove, Matth. 3.16. We should be as Doves in Three Respects.

In Respect of I. Meekness. II. Innocency. III. Purity.

I. In respect of Meekness. The Dove is the Emblem of Meekness; ’tis sine Felle, without Gall; we should be as Doves for Meekness, we must avoid unruly Passion, which is brevis Insania, a short Frenzy; we must be without the Gall of Bitterness and Revenge; we must be of mild Spirits, Praying for our Enemies: So Stephen, Act. 7.60. Lord, lay not this Sin to their charge. This Dove like Meekness is the best Jewel and Ornament we can wear: 1 Pet. 3.4. The Ornament of a meek Spirit, which is in the sight of God of great Price. Passion doth disguise, Meekness adorns.

II. We should be as Doves for Innocency.

The Innocency of the Dove is seen in Two Things.

• 1. Not to Deceive.

• 2. Not to Hurt.

1. Not to Deceive. The Dove is as without Gall, so without Guile; it doth not deceive or lie at the catch. Thus we should be as the Dove, without Fraud and Craft. There is an Holy Simplicity commendable; Rom. 16.19. I would have you Simple concerning Evil; to be a Bungler at Sin, not to have the Art to Beguile•; this is a good Simplicity; as Nathanael, in whose Spirit there was no guile ▪ Joh. 1.42. Where almost is this Dove-like innocency to be found? We live in an Age wherein there are more Foxes than Doves: Persons are full of Guile, they study nothing but Fallacies, that one knows not how to deal with them; Psal. 12.2. With a double Heart do they speak.

2. Not to hurt. The Dove rostro non laedit; the Dove hath no Horns or Talons to hurt, only Wings to defend it self by flight: Other Creatures are commonly well armed; the Lion hath his Paw, the Boar its Tusk, the Stagg its Horns; but the Dove is a most harmless Creature, it hath nothing wherewith to offend. Thus we should be as Doves for Harmlesness: We should not do wrong to others, but rather suffer wrong. Such a Dove was Samuel, 1 Sam. 12.3. Whose Ox have I taken, or whose Ass have I taken, or whom have I defrauded? He did not get Mens Estates into his hands, or raise himself upon the Ruine of others. How rare is it to find such Doves? Sure they are flown away. How many Birds of Prey are there? Micah 7.2. They all lie in wait for Blood, they hunt every Man his Brother with a Net. These are not Doves, but Vultures; they travel with mischief, and are in pain till they bring forth.

III. We should be as Doves for Purity. The Dove is the Emblem of Purity; it loves the purest Air; it feeds on pure Grain: The Raven fed on the Carkass, but the Dove feeds pure. Thus let us be as Doves for Sanctity, cleansing our selves from all pollution both of Flesh and Spirit, 2 Cor. 7.1. Christ’s Dove is pure: Cant. 5.2. My Dove, my undefiled. Let us keep pure among dregs. 1 Tim. 5.22. Keep thy self pure. Better have a Rent in the Flesh, than an Hell in the Conscience. The Dove is a chast, pure Creature: Let us be Doves for Purity.

Vse 1. See here the Nature of a good Christian; he is wise and innocent: He hath so much of the Serpent, that he doth not forfeit his discretion, and so much of the Dove, that he doth not defile his Conscience. A godly man is look’d upon by a carnal Eye, as weak and indiscreet, as having something of the Dove, but nothing of the Serpent. To believe things not seen, to chuse Suffering, rather than Sin, this is counted Folly: But the World is mistaken in a Believer; he hath his Eyes in his Head; he knows what he doth; he is prudent as well as holy; he is wise that finds the Pearl of price; he is wise that provides for Eternity; he is the wisest man that hath wit to save his Soul; he is wise that makes him his Friend who shall be his Judge. The godly man acts both the Politician, and the Divine; he retains his Ingenuity; yet doth not part with his Integrity.

Vse 2. Reproof. It reproves them who have too much of the Serpent, but nothing of the Dove. Jer. 4.22. Wise to do evil, but to do good they have no knowledge. These are like the Devil, who retains his Subtilty, but not his Innocency. We have many in this Age like the Serpent for Craftiness. Dan. 8.25. Through policy he shall cause Craft to prosper. Men have the Head-piece of Subtilty, but want the Breast-plate of Honesty; they are wise to contrive Sin, to forge Plots, to study Compliance, rather than Conscience: The Port they aim at, is Preferment; the Compass they sail by, is Policy; the Pilot that steers them, is Satan. These have the Craftiness of the Serpent: They are wise to do evil.

2. They are like the Serpent for Mischief. You know the Fiery Serpents did sting Israel. These have the sting of the Serpent; they have a sting in their Tongues, stinging the People of God with bitter Slanders and Invectives, calling them Factious and Seditious; and they sting with their Indictments and Excommunications, Gal. 4.29. Such stinging Serpents were Nero, Dioclesian, and Julian; and their Spirit is yet alive in the world. These have too much of the Serpent in them, but nothing of the Dove. 2 Pet. 2.3. Their Damnation slumbereth not.

Vse 3. Exhortation. To put in practice our Saviour’s Counsel in the Text; join the Serpent and the Dove together, Wisdom and Holiness: Here lies the Knot; this is the great difficulty, to unite these two together, the Serpent and the Dove, Prudence and Innocency: If you separate these two, you spoil all.

Quest. Wherein doth a Christian join these two together, the Serpent and the Dove, Prudence and Holiness?

Answ. This I shall answer in Twelve Particulars.

1. To be wise and innocent, consists in this; To be sensible of an injury, yet not revenge it. A Christian is not a Stoick, nor yet a Fury; he is so wise, that he knows when an Injury is done him; but so holy, that he knows how to pass it by. This is 〈 in non-Latin alphabet 〉, a most excellent temper of Soul; I had almost said, Angelical. As the Wind doth allay the heat of the Air, so Grace doth allay the heat of Revenge. Moses herein shew’d a mixture of the Serpent and the Dove: Miriam murmured against him. Numb. 12.2. Hath the Lord spoken only by Moses? Is he the only Prophet▪ to declare God’s Mind to us▪ Moses was so wise as to discern her Pride, and slighting of him; yet so meek, as to bury the injury: When God struck her with Leprosie, he prays for her. Numb. 12.13. Heal her now, O God, I beseech thee. And upon his Prayer, she was cured of her Leprosie. A good Christian hath so much Wisdom as to discern his Enemy’s Malice; but so much Grace as to conquer his own: He knows it is the Glory of a Man to pass by a Transgression, Prov. 19.11. Though a Christian hath so much Prudence as to vindicate himself, yet so much Goodness, as not to avenge himself. Behold here the Serpent and the Dove united; Sagaity and Innocency.

2. The mixing Wisdom and Innocency, is seen in this; To be humble, but not base: Humility is part of the Dove’s Innocency. 1 Pet. 5.5. Be ye cloathed with Humility. St. Paul, though the chief of the Apostles, calls himself the least of Saints.

A gracious Soul hath low Thoughts of himself, and carries himself lowly toward others; but though he be humble, he is not base; though he will not saucily resist his Superiours, he will not sinfully humour them: Though he will not do such proud Actions, as to make his Enemies hate him; yet he will not do such sordid Actions as to make them despise him: Here is the Serpent and the Dove united.

A good Christian is so humble, as to oblige others; but not so unworthy, as to disobey God. St. Paul, as far as he could with a good Conscience, did become all things to all, that he might save some, 1 Cor. 9.20, 22. But he would not break a Commandment to gratifie any. When God’s Glory lay at stake, who more resolute than Paul? Gal. 2.5. The Three Children were humble; they gave the King his Title of Honour; but they were not sordidly timorous. Dan. 3.18. Be it known unto thee, O King, we will not serve thy Gods. Though they shew’d Reverence to the King’s Person, yet no Reverence to the Image he set up. A good Christian will not do any thing below himself; though he is for obeying of Laws, yet he will not prostitute himself to Mens Lusts. He is humble; there he shews the Innocency of the Dove; but not base, there he shews the Wisdom of the Serpent.

3. The Prudence of the Serpent, and Innocency of the Dove is seen in this; to reprove the Sin, yet love the Person. We are commanded to reprove; Levit 19.17. Thou shalt not hate thy Brother in thy heart; thou shalt rebuke him, and not suffer Sin upon him. Not to reprove Sin, is to approve it: But this Sword of Reproof is a dangerous Weapon if it be not well handled: To reprove, and yet love, is to act both the Serpent and the Dove.

Quest. How may a Christian so reprove Sin, as to shew Love to the Person?

Answ. 1. In taking a fit season to reprove another; that is, when his Anger is over: As when God did rebuke Adam, he came to him in the cool of the Day, Gen. 3.8. So when we are to reprove any, we are to come to them when their Spirits are more cool, and fit to receive a Reproof. To reprove a Man when he is in a Passion, is to give Strong Water in a Fever; it doth more hurt than good. By observing a fit season, we shew both Prudence and Holiness; we discover as well Discretion as Affection.

2. Reproving Sin, so as to shew Love to the Person, is seen in this; when, though we tell him plainly of his Sin, yet it is in mild, not provoking Words. 2 Tim. 2.25. In meekness instructing those that oppose themselves. Peter tells the Jews plainly of their Sin in crucifying Christ; but useth Suasives ▪ and Gospel-Lenitives, to allure and encourage them to believe. Acts. 2.23. Him ye have taken, and by wicked hands crucified. ver. 38. Repent, and be baptized in the Name of Jesus Christ for the remission of sin; for the Promise is to you and to your Children. Reproof is a bitter Pill, and hard to swallow; therefore we must dip it in Sugar, use those sweet mollifying expressions, that others may see Love coming along with the Reproof. David compares Reproof to Oil, Psal. 141.5. Oil supples the Joints when they are hard and stiff: Our Reproofs being mixed with the Oil of Compassion, they work most kindly, and do most soften stiff, obdurate Hearts.

3. Reproving Sin, yet Love to the Person, is when the End of our Reproof is not to Revile him, but to Reclaim him. While we go to heal men’s Consciences, we must take heed of wounding their Names. The Chirurgeon in opening a Vein, shews both Skill and Love; Skill, in not cutting an Artery; and Love, in letting out the bad Blood: Here is the mixing the Serpent and the Dove; the Wisdom of the Serpent is seen, in not reproaching the Sinner▪ the Innocency of the Dove is seen in reclaiming him from Sin.

4. Prudence and Holiness is seen in this; to know what we 〈…〉 ▪ and do what we know. To know what we should do, there is the Wisdom 〈◊〉 the Serpent; to do what we know, there is the Innocency of the Dove. John 〈…〉 Knowledge is a Jewel 〈◊〉 him that wears 〈…〉 is the 〈◊〉 and 〈…〉 of the Mind▪ Knowledge is 〈 in non-Latin alphabet 〉, the Eye of the Soul▪ to guide it in the right way; but this Knowledge must be joyn’d with holy 〈◊〉 ▪ To separate Practice from Knowledge, is to separate the Dove from the Serpent. Many illuminated Heads can discourse fluently in Matters of Religion; but they do not live up to their knowledge: This is to have good Eyes, but to have the Feet cut off: They know they should not break the Sabbath, they should not defame or defraud; but they do not practise what they know: Here they separate the Dove from the Serpent; Vertue from Knowledge. How vain is Knowledge without Practice! As if one should know a Sovereign Medicine, and not apply it. Satan is a knowing Spirit, he hath enough of the Serpent; but that which makes him a Devil is, he wants the Dove, he doth not practise Holiness.

5. To mix the Serpent and the Dove is to keep two Trades going. To understand worldly Affairs, there is the Wisdom of the Serpent; yet not neglect the Soul, there is the Innocency of the Dove. God hath said, Six Days shalt thou Labour, Exod. 20.9. Religion did never grant a Patent to idleness: There is a Lawful Care to be had about Secular Things: To have insight into one’s Calling is a commendable Wisdom; but with this wisdom joyn the Dove’s Innocency; so follow your Calling as not to neglect your Soul. The Soul is a precious thing, 〈 in non-Latin alphabet 〉, it would beggar the Angels to give half the price of a Soul. Our greatest care should be to get Grace. While you put Gold in your Bag, do not forget to put Oil in your Vessel. Trade beyond the East Indies. Drive a Trade of Holiness. This Merchandice is better than the Merchandice of Silver, Prov. 3.14. Live in a Calling, but especially live by Faith. Look to the providing for your Families, but especially to the saving of your Souls. The Soul is the Angelical part; the loss of this can never be made up again. God, saith Chrysostom, hath given a Man two Eyes, if he lose one Eye he hath another; but he hath but one Soul, if he lose that it is irrecoverable, it can never be made up again. O unite the Serpent and the Dove, Prudence and Holiness; use the World, but love your Soul: Trade on Earth, but beware of breaking in your Trade for Heaven. How many part these two, the Serpent and the Dove? they are wise for the World, but Fools for their Souls. ’Tis too often seen that Men pull down their Souls to build up an Estate.

6. To join the Serpent and the Dove, Prudence and Innocency, consists in this, To know how to give Counsel, and how to keep Counsel. He hath the Wisdom of the Serpent that can give Counsel, he knows how to advise another in difficult cases, and speak a Word in due season: 2 Sam. 16.23. The Counsel of Achitophel was as if a Man had enquired at the Oracle of God. But this is not enough to have the Wisdom of the Serpent, in being able to give Counsel; but there must be the Innocency of the Dove too in keeping Counsel. If a Friend’s secret be imparted to us (unless in case of Blood) we are not to reveal it. A Friend is alter idem, as one’s own Soul, Deut. 13.6. And what he imparts of his Heart should be kept under Lock and Key. Prov. 25.9. Discover not a Secret to another, lest he that hear thee put thee to shame, &c. To disclose a Friend’s secrets, though it be not Treason, it is Treachery; it is most Unchristian; a Word may be spoken in secret, which when it is Trumpeted out, may occasion Quarrels or Law-suits. He that cannot keep a Matter committed to him, is like a Vessel that runs out, or a sick Stomach that cannot keep the Meat but brings it up again. He that publisheth his Friends secret, doth publish his own shame.

7. To mix these two, Prudence and Holiness, is to know the Seasons of Grace and improve them. To know the Seasons of Grace, there’s the Wisdom of the Serpent. ’Tis Wisdom in an Husband-Man to know the fit time for pruning of Trees, sowing of Seed; so it is no less Wisdom to know the Golden Seasons of Grace: While we hear the joyful Sound, while we have praying Hours, while the Spirit of God blows on our Hearts, here is a Gale for Heaven. The day of Grace will not always last; the Shadows of the Evening seem to be stretched out; Things look as if the Gospel tended a-pace to a Sun-setting. Be Wise as Serpents to know what a prize is put in your Hands; and with the Serpent joyn the Dove; that is, in improving the Seasons of Grace: The Stork and Turtle not only know their Season, but improve it; they approach to the warmer Climate against Spring, saith Pliny: Here is the Serpent and Dove united, knowing and improving the Day of Grace; when we profit by Ordinances, when we mix the Word with Faith, when an Ordinance hath stamped Holiness upon us, as the Seal leaves its print upon the Wax. This is to improve the Seasons of Grace.

8. The Serpent and the Dove, Wisdom and Innocency, is to be moderate yet zealous. Moderation is good in some cases. Phil. 4.5. Let your Moderation be known to all.

First, Moderation is good in case of Anger. When the Passions are up, Moderation sits as Queen and Governess in the Soul; it allays the Heat of Passion. Moderation is Fraenum Irae, the Bridle of Anger.

Secondly, Moderation is good in case of Law-Suits; so the Greek Word for Moderation, 〈 in non-Latin alphabet 〉, is properly taken. If there be a Dispute in Law, between us and others, we are not to take the Extremity of the Law, but use Christian Equity and Mildness; nay, for Peace sake, cedere de Jure, rather part with some of our right than oppress them; this much Honours the Gospel.

Thirdly, Moderation is good in Things indifferent. Things ought not to be rigorously imposed in God’s Worship, which are not of Divine Injunction; God never made Governours of the Church to be like Pilots of a Ship, to steer Men’s Consciences which way they please. Moderation and Christian Forbearance in Things indifferent, would much tend to the Peace and Unity of the Church. All this Moderation is commendable, and shows the Wisdom of the Serpent; but remember to joyn the Dove with the Serpent: We must so exercise Moderation as withal to cherish Zeal. St. Paul in some things was moderate, he did not press Circumcision, Act. 15.25. He was tender of laying a Yoke upon the Consciences of the Disciples; but he had Zeal with his Moderation; when he saw their Idolatry at Athens, the Fire of his Zeal broke forth. Acts 17.16. His Spirit was stirred in him. ’Twas good advice Calvin gave to Melancthon, that he should not so affect the Name of Moderate, as to lose all his Zeal. To be cool and silent, when God’s Blessed Truths are undermined or adulterated, is not Moderation, but Luke-warmness, which is to God a most hateful temper, Rev. 3.15. I would you were cold or hot, any thing but Luke-warm. This is to shew Prudence and Holiness, when we are Moderate yet Zealous.

9. To Unite Serpent and Dove, consists in this, when we defend the Truth by Argument, and adorn it by Life. Defending the Truth is the Serpent’s Wisdom. An intelligent Christian can 〈 in non-Latin alphabet 〉, convince Gainsayers. This Wisdom of the Serpent was eminently in Stephen. Act. 6.9. There arose certain of the Synagogue, disputing with Stephen, and they were not able to resist the Wisdom and the Spirit by which he spake. We read in the Acts and Monuments of the Church, John Fryth, Martyr, being opposed by three Papists, he, like another Hercules, fighting with all three at once, did by his Wisdom so convince them, that one of them turned from Popery and became a zealous Protestant: Herein is the Wisdom of the Serpent, not only to love them that profess the Truth, but silence them that oppose it: But with this Wisdom of the Serpent there must be joyned the Dove; together with defending the Truth by Argument, there must be adorning it by Life, Tit. 2.10. That they may adorn the Doctrine of God our Saviour. There are some who can dispute for the Truth, but disgrace it by their bad living. This is to act both the Serpent and the Dove, when we not only plead for the Truth, but walk in the Truth; like Nazianzen; of whom it was said he did Thunder in his Doctrine, and Lighten in his Conversation.

10. The uniting the Serpent and the Dove, is to be Serious in Religion, yet Cheerful. Seriousness puts the Heart in an Holy Frame, it fixeth it on God. Seriousness is to the Soul, as Ballast to the Ship, it keeps the Soul from being overturned with Vanity. The Heart is ever best when it is serious; but this Seriousness in Religion must be mixed with Cheerfulness. Cheerfulness conduceth to Health, Prov. 17.22. it Honours Religion, it proclaims to the World we serve a good Master. Cheerfulness is a Friend to Grace, it puts the Heart in Tune to praise God, Psal. 71.23. Unchearful Christians, like the Spies, bring an evil report on the Good Land: Others suspect there’s something unpleasant in Religion, that they who profess it hang their Harps upon the Willows, and walk so dejectedly. Be serious yet cheerful▪ Phil. 4.4. Rejoyce in the Lord always. Why was Christ anointed, but to give the Oyl of Joy for Mourning? Isa. 61.1. Joy is as well a Fruit of the Spirit as Faith, Gal. 5.22. One way of grieving the Spirit (saith Heinsius) is by Christians unchearful walking: If you would render the Gospel lovely, mix the Dove and the Serpent, be serious yet chearful in God.

11. The uniting of the Serpent and the Dove, Wisdom and Holiness, consists in this, when we so lay up, as we lay out. ’Tis a Duty to provide for our Charge; 1 Tim. 5.8. If any provide not for his own he is worse than an Infidel: To lay up for our Family, here’s the Wisdom of the Serpent; but we must lay out for the Poor two, here’s the mixture of the Dove. 1 Tim. 6.17. Charge them that are rich in the World that they do Good, that they be rich in Good Works. The Poor Man is as it were an Altar, if we bring our Alms and lay upon it, with such Sacrifices God is well pleased. Faith though it hath sometimes a trembling Hand, it must not have a withered Hand; but must stretch forth it self to Works of Mercy: There’s nothing lost by Charitableness: Prov. 11.25. The liberal Soul shall be made fat. Psal. 41.1. Blessed is he that considereth the Poor, thou wilt make all his Bed in his Sickness. While Men do so remember their Family, that they do not forget the Poor, they show both Prudence and Piety; they unite the Serpent and the Dove.

12. The Serpent’s Wisdom and the Dove’s Innocency is seen in this, so to avoid Danger, as not to commit Sin; to preserve our Liberty, yet keep our Integrity. There’s a sinful escaping Danger, namely, when we are called to suffer for the Truth, and we decline it: But there’s an escaping Danger without Sin, as thus, when we do not betray our selves into the Enemies Hands by rashness, nor yet betray the Truth by Cowardice; we have a Pattern of this in our Saviour, he avoided his Enemies in one place that he might Preach the Gospel in another. Luk. 4.30. They brought him to the brow of the Hill, that they might cast him down headlong; but he passing through the midst of them went his way: There was Christ’s Wisdom in not betraying himself to his Enemy. And ver. 43. I must Preach to other Cities also: There was his Holiness. Christ’s securing of himself, was in order to the Preaching of the Gospel. This is to mix Prudence and Innocency, when we so avoid Danger as we do not commit Sin.

Thus I have, as briefly and as clearly as I could, shown you how we must unite these Two, the Serpent and the Dove, Prudence and Holiness: For want of Coupling these two together, Religion doth much suffer in the Christian World. What Christ hath joyn’d together, let no Man put asunder. Observe these two, Prudence and Holiness; here is the Serpent’s Eye in the Dove’s Head. When these Two, Wisdom and Innocency (like Castor and Pollux) appear together, they presage much Good and Happiness that will befall a Christian.

James 4.17. To him that knoweth to do good, and doth it not, to him it is Sin.

THE Apostle in the former Verses had met with a Sin common in those days, a sinful Boasting among Men. Ver. 13. Go to now ye that say to day or to morrow we will go into such a City, and buy and sell, and get gain; whereas ye know not what shall be on the morrow: you may be in your Graves before to morrow; for what is your Life? it is even a Vapour. A Vapour being an Exhalation, it cannot continue long; as it is raised by the Sun, so it is dispersed by the Wind: Such is your Life; a Vapour, a short Breath, a flying Shadow: it appears 〈 in non-Latin alphabet 〉, for a little time, and then vanisheth. Well might they say, what need we be taught such a plain Lesson? who knows not all this, that Life is a Vapour, and that we ought not to boast what we will do to morrow? The Apostle seems in the Text to meet with them by way of Answer: Do ye know all this? Then the greater is your Sin, that you do it not. To him that knoweth to do good, and doth it not, to him it is Sin. I shall only explain this Phrase, 〈 in non-Latin alphabet 〉, to him it is Sin; that is, it is an heinous Sin, it is Sin with a witness; every infirmity, every thing that falls short of the Rule, is Sin; much more that which contradicts the Rule; this man’s Sin hath an Emphasis, it is a crimson Sin, and it shall have a greater punishment. He that knew his Master’s Will, and did it not, shall be beaten with many stripes, Luke 12.47. If he that sins ignorantly be damned, then he that sins knowingly shall be double damned.

1. Doct. implied; That we ought to know to do good: know our Duty.

2. That we ought not only to know to do good, but to do it.

3. That he that knoweth to do good, and doth it not, is of all others most guilty.

1. Doct. implied; That we ought to know to do good; we ought to be well informed of those things which are to be done by us in order to Salvation. The Word written is a Rule of Knowledge, and the Word preached is a Commentary upon the Word written; and both of them are to enrich our understanding, and to nurse us up in the knowledge of that which is good.

The Reasons why we should know to do good, are,

1. Knowledge is our Lamp and Star to guide us in the Truth. It shews us what we are to do, and what we are to leave undone. If we do not know that which is good, we can never practise it. Without Knowledge we cannot do any thing in Religion aright; we offer up the Blind; we cannot give God a reasonable Sacrifice. He that doth not know his Trade, is like to make but bad Work of it.

2. Knowledge is the Foundation of all Grace: Every Grace borrows its Light from this Lamp; it is the radical Vertue; it is the Seed out of which the Flower of Grace grows; it ushers in Faith. They that know thy Name, will put their trust in thee, Psal. 9.10. Knowledge carries the Torch before Faith. A blind Faith is as bad as a dead Faith. It inflames Love ▪ Phil. 1.9. This I pray that your Love may abound yet more and more in Knowledge. The Knowledge of Christ’s Beauty enticeth our Love; it breeds Perseverance; it is like the Mariner’s Lanthorn, to direct the Ship, and as the Anchor, that holds it steddy in Storms and Tempests. The Apostle joyns these two together; unlearned and unstable, 2 Pet. 3.16. Such as are unlearned will be unstable.

3. The chief Work in Conversion consists in Knowledge. Rom. 12.2. Be ye transformed by the renewing of your Mind. The Mind being renewed, the Man is transformed. The first thing in the Creation, was Light; so in Conversion, the first thing is Illumination: The first part of God’s Image consists in Knowledge, Col. 3.10. The first thing a Limner draws in a Picture is the Eye; so the first thing God draws in the Soul, is the Eye of Knowledge. Psal 51.6. In the hidden part thou shalt make me to know Wisdom.

4. There is nothing in Religion, though never so excellent, can do us good without Knowledge. The Blessed Sacrament, which is one of the highest Ordinances; yet if we come to it without Knowledge, it can do us no good: What Benefit can he receive, that is not able to discern the Lord’s Body? If one come to a Physick Garden, and knows not the Nature of the Herbs, he may gather Poison instead of the Physical Herb; as he who went into the Field, and gathered wild Gourds, and then there was Death in the Pot, 2 Kings 4.39. So, if one understand not the Mystery of the Lord’s Supper, there is Death in the Cup; he eats and drinks his own Damnation.

Vse. See how necessary it is to get the knowledge of what is good. It ushers in Salvation, 1 Tim. 2.4. We must know to do good before we can do it. Omne Peccatum fundatur in ignorantia: Ignorance of God is the cause of all Sin. Jer. 9.3. They proceed from evil to evil, and know not me, saith the Lord. Ignorance of God damns. Hos. 4.6. My People are destroyed for want of Knowledge. ’Tis sad to be ignorant in Gospel-times, to be blind in the Sun. How many go to Hell blind-fold? And which is worse, not only nescire, but nolle scire; they do not only not know Good, but they are not willing to know. Jer. 9.6. They refuse to know me, saith the Lord.

II. Doct. That we ought not only to know to do Good, but to do it. This the Apostle implies: To him that knows to do good, and doth it not;] he implies, that he who knows to do Good, should do it. The End of Knowledge is Practice. Search from one end of the Bible to the other, and you will find that it is the practick part of Religion is chiefly intended. The Crown is not set upon the Head of Knowledge but Practice. Rev. 22.14. Blessed are they that do his Commandments, that they may have right to the Tree of Life. The Eye is to direct the Foot: Knowledge is the Eye that is to direct the Foot of Obedience.

Vse 1. It shews us wherein most Christians are defective in the Times of Gospel, viz. In the doing part of Religion, they know how to do Good, but do it not: They have good Eye-sight, but are lame on their Feet; they are like Rachel, beautiful, in regard of Knowledge; but barren. We are like our first Parents, greedy of the Tree of Knowledge: Knowledge is an Ornament, and People love to hang this Jewel on their Ear; but though they know what they ought to do, yet they do it not. They know they should abstain from evil, and pursue Holiness; they know to do Good, but do it not.

1. They know they should abstain from evil. They know they should not swear. Matth. 5.34. Swear not all; yet they do it; they are more free of their Oaths, than their Alms. They know uncleanness to be a Sin; it wastes the Body, wounds the Conscience, blots the Name, damns the Soul, Gal. 5.19. Yet they will go on in that Sin, and for a Cup of Pleasure drink a Sea of Wrath. They know Drunkenness to be a Sin; it doth brutifie them, take away their Reason; they cannot think to go reeling to Heaven. God is brewing a Cup for the Drunkard. Rev. 16.19. The Cup of the Wine of the fierceness of his Wrath; Wormwood-Wine, yet he will not leave his drunken Fits. Men know that rash censuring is a Sin. Jam. 4.11. Speak not evil one of another, Brethren. Yet they are guilty of this; they will not swear, but they will slander, and speak to the prejudice of others: They can never make them Recompence for this. No Physician can heal the Wounds of the Tongue. Thus they know that Covetousness is a Sin; yea, the root of all evil; yet the World ingrosseth all their Time and Thoughts. They are like Midas, who wished every thing that he touched might be Gold: They have this dry Dropsie; thirsting after Gold more than Grace, and labouring more to have a full Purse, than a good Conscience. They know they should not vent their Passions, Jam. 1.26. If any man among you seems to be religious, and bridleth not his Tongue, this Man’s Religion is vain. Origen observes of the Rich Man in the Gospel, he had no Water to cool his Tongue. He had sinn’d most in his Tongue, therefore was punished most in it. How unworthy is it for Men to have their Eyes and Hands lift up to Heaven, and their Tongues set on fire from Hell; at one time praying, and another time cursing? The Devil rejoyceth in this, he warms himself at the Fire of Mens Passions. How can such pray in a Family, that are possessed with an angry Devil? Hot Passions make cold Prayers. Thus men know they should abstain from evil, but they do it not.

2. They know they should pursue Holiness, but they do it not. They know they should read the Word, sanctifie the Sabbath, use holy Conference, pray in their Families, redeem the Time, walk circumspectly; they know to do Good, but do it not.

Quest. Whence is it that Men know to do Good, yet do it not?

Answ. 1. It is for want of sound Conviction. Men are not throughly convinced of the necessity of practick Godliness: They think there’s a necessity of Knowledge, because else there’s no Salvation, they will get some Notions of Christ, that he is a Saviour, and has satisfied Divine Justice, and they hope they believe in him: Well then; we tell them that Faith and Obedience go together, then God is merciful, and though they are not so good as they should be, yet Free Grace will save them. Thus Men content themselves with general Notions of Religion, but are not convinced of the Practick Part of Godliness.

2. Men know to do Good, yet do it not, because they are not awakened out of their Spiritual Sloth. It is easie to get the Knowledge of a Truth, to give assent to it, to commend it, to profess it; but to digest Knowledge into Practice, is difficult; and men are lying upon the Bed of Sloth, and are not willing to put themselves to too much trouble; they know they should deny themselves; but the Work of Self-denial is hard, so that the Plough stands still, and nothing of the practick part of Religion goes forward. Prov. 19.24. A slothful man hideth his hand in his bosom, and will not pull it forth though it be to lay hold on a Crown.

3. Men know to do Good, but do it not, through Incredulity; they are in part Atheists. Did they believe that Sin were so bitter, that Wrath and Hell followed it, would they not leave off their Sins? Did they believe, that to do the Will of God, were a privilege, Religion were their Interest, that there is Joy in the way of Godliness, and Heaven at the end, would they not espouse Holiness? But People, though they have some slight transient thoughts of these things, yet they are not brought to the Belief of them; therefore though they know to do good, yet they do it not. The Reason why there are so few Doers of the Word, is, because there are so few Believers.

4. Men know to do Good, but do it not; because the Knowledge in their Head, never works into their Hearts; it doth not quicken them, or warm their Affections with Love to the Truth. Their Light is greater than their Love; their Knowledge doth not work upon their Conscience; like a few Heat-drops that wet the leaf, but never go to the Root of the Tree. Men are not transformed by their Knowledge, therefore they are not reformed; their Hearts never took the full impression of the Word; like Wooll that hath had only a slight Tincture, but not a deep Dye.

5. Men know to do Good, but do it not, because of prejudicate Opinion. Prejudice is a Bar in the way of Men’s Salvation. He who hath an ill opinion of the Physick will not take it. The things to be done in Religion, are judg’d to be too strict and severe; they restrain Sin too much, or they press too much to Holiness. When Christ had been preaching to the young Man, that he must sell all, and give to the Poor, and he should have Treasure in Heaven, ’tis said, Mark 10.22. he was sad at that Saying, and went away grieved. Many, though they know the Truth, yet do disgust it, and have a secret hatred at the Spirituality of it. As Michal looked out at a Window, see to David when he danced before the Ark; but the Text saith, she despised him in her Heart, 1 Chron. 15.29. So many go out to meet a Sermon, but hate it in their Heart.

6. Men know to do Good, yet do it not, because they love their Sin more than they love the Word. Hos. 4.8. They set their Heart on their Iniquity. Though Sin be a Meat that breeds the Worm of Conscience, yet they love it; and the more Sin is loved, the more the Word is loathed. The Word Preached calls for plucking out the right Eye; it comes to separate between Men and their Lusts, and they cannot endure to hear of a Divorce. When John Baptist comes to break off the Match between Herod and his Incest, rather than he will behead his Sin, the Prophet himself shall be beheaded. This is much to be lamented, and laid to heart, that Men know to do Good, but do it not. Some content themselves with having Means of Knowledge. Judg. 17.13. Then said Micah, now know I that the Lord will do me good, seeing I have a Levite to my Priest. But what is one the better to know what Physick he should take, if he doth not take it. It will be but poor Comfort on a Death-Bed, for a Man to remember what glorious Ordinances he hath had, and what a deal of Knowledge he hath gain’d, when his Conscience shall tell him, this is his Condemnation, that he knew to do Good, but did it not.

Vse 2. Exhortation. Let me beseech you all who have been Hearers of the Word, and have been lighting your Lamps at the Sanctuary, and have gotten a great measure of Knowledge, that as you know to do Good, you would do it. This is the Soul of Religion. Luther says, Mallem obedire quam Miracula facere; I had rather do the Will of God, than be able to work Miracles.

1. To do what you know, evidenceth your Relation to Christ. You count it a great Honour to be near allied to the Crown; but it is more Honour to be a-kin to Christ. It was much to be of Christ’s Line and Race: Rom. 9.5. Of whom concerning the Flesh Christ came: But would you see whom Christ counts his best Kindred, such as do what they know: Matth. 12.50. Whosoever shall do the Will of my Father in Heaven, the same is my Brother and Sister: That is, he is dear to me, as if he had a Natural Alliance in Blood: nay, far dearer; for many of Christ’s Kindred in the Flesh are in Hell; but where there’s a Spiritual Consanguinity, there’s no fear of perishing. Such as know Christ’s Will and do it not, are Strangers to Christ, and he will say, I know you not: But if you that know to do good, do it, Christ will know you; sure he will know his kindred, his Sisters and Brothers.

2. To know to do good, and do it, sets a Crown upon the Gospel: Rom. 16.19. Your Obedience is come abroad unto all Men; not your Knowledge, but your Obedience. When Christians do what they know, are eminent in Humility and Charity, when they walk exemplarily, this adorns Religion. To know to do good, and not to do it, hardens others in Sin, scandalizeth Religion, and makes People ready to turn Atheists. When some of the Spaniards came into Hispaniola, the Spaniards carriage being loose and prophane, the Indians asked them, What God they served? they answered, the God of Heaven; the Indians replied, Sure your God is not a good God that hath such bad Servants: Thus to know to do good, yet not do it, puts a scar in the Face of Religion, and brings an evil report upon it; but to do what we know, Trumpets forth the Fame of the Gospel, and makes them that oppose it to admire it.

3. To know to do good, and to do it, entitles you to Blessedness. Jam. 1.25. He shall be Blessed in the Deed; not for the deed, but in the deed. God will not only pour golden Oil of Temporal Blessings on you, give you Corn and Wine; but he will bless you with Salvation: Heb. 5.9. He became the Author of Salvation to all them that obey. And that you may do what you know, beg the Holy Spirit. God hath promised to give us his Spirit, to make us walk in his Statutes, Ezek. 36.27. Lex jubet, gratia juvat: The Word commands, the Spirit inables. The Word is a Star to direct us, the Spirit is a Load-stone to draw us. The Word Anoints our Eyes, the Spirit Guides our Feet into the Path of God’s Commandments.

3 Doct. That he who knoweth to do good, and doth it not, is of all others most guilty; to him it is Sin, Crimson Sin; that is, it is heinous Sin, Capital Sin, Sin emphatically, Sin with a Witness, and punished with a Vengeance. Such an one is a notorious, desperate Sinner; he knows he should abstain from such Sins, because the Law of God forbids them, yet he goes on in those Sins; he knows he should do such Duties, because the Law of God enjoins them: Sanctifie the Sabbath, be just in his Dealings; but though he knows to do good, yet he doth it not; such a one is a desperate, prodigious Sinner, he Sins with a Witness: And the Reason is, because he that knows to do good, yet doth it not, he Sins presumptuously. Under the Law there was a Sacrifice for Sins of Ignorance, but for presumptuous Sins there was no Sacrifice. Numb. 15.30. The Soul that doth ought presumptuously, the same reproacheth the Lord, and that Soul shall be cut off from among his People.

Quest. What is it to Sin presumptuously?

Answ. To Sin presumptuously, is to Sin against the Light which shines into a Man’s Conscience; i. e. A Man is convinced, those things he doth are Sin: Conscience saith, O do not this great Evil: Conscience, like the Cherubims, hath a flaming Sword in its Hand to afright and deterr the Sinner, yet he will pluck the Forbidden Fruit: This is to Sin presumptuously. To Sin ignorantly, doth something extenuate and take off from the Sin; it excuseth à tanto; Joh. 15.22. He had had no Sin. It may be supposed, that if the Man had known the thing had been so Evil, he would not have done it; but he that Sins knowingly is a Presumptuous Sinner; he Sins with his Eyes open; he is like one that hath a Torch in his Hand, and yet runs into the Pond and drowns himself. Job 24.13. They are of those that Rebel against the Light: This is desperate; this is to be worse than Balaam; for when he saw the Angel before him with a naked Sword, he durst not go on; but the presumptuous Sinner, though he sees the Flaming Sword of God’s Wrath before him, yet he will go on in Sin. O Sinner, thou art making way for thy own Torment, thou that sinnest against the Light of Conscience, thou stuffest the Pillow of Conscience with Thorns, on which thy Head must lie to all Eternity. If a Man Sins out of Ignorance (saith Aristot.) when he knows it he repents; if out of Passion, when the Passion is over he weeps; but he that Sins knowingly against his Conscience, he is set upon Sin, and he will hardly be reclaimed. Now there are two aggravations of this presumptuous Sin, viz. Sinning against the Light of Conscience: And, to know to do good, yet not to do it.

1. This sinning presumptuously against Conscience, is after Councils, Admonitions, Warnings. Such an one cannot say, he was never told of his Sin; he hath had Ministers rising up early, who have told him what a damnable Thing Sin was, yet he would venture on; so that now he hath no excuse: John 15.22. Now you have no Cloak for your Sin. After Reproofs and Caveats, now to persist in Sin, it gives a Dye and Ticture to the Sin. Thou that livest in Malice, Uncleanness, and neglect of Family Duty, think how often thou hast been warned of Sin. We read if the Prophet had warned another, Ezek. 33.9. If thou warn the Wicked of his way, to turn from it, if he do not turn from his way, he shall die in his Iniquity; this made Saul’s Sin Presumptuous, and it is called Rebellion, because the Prophet had warned him, and given him express charge utterly to destroy Amaleck; yet he spared Agag, and the best of the Sheep and Oxen, 1 Sam. 15.9. This was Rebellion, and for it he lost his Kingdom. To Sin against Conscience, and to do it after warning, doth give an Accent to Sin, as the Dye to Wool, or as a Weight put in the Scale, which makes it weigh heavier: Oh! take heed all you that go on in Sin presumptuously; there hath been a Trumpet blown in your Ears; you have been told what Sin would cost you; God himself will draw up the Charge against you, and this will be put in your Indictment, It was after warning. If a Sea-mark be set up to give notice, that there are Shelves and Rocks in isto loco; yet if the Mariner will Sail there, and split his Ship, he is presumptuous, and none will pity him, because there was a Sea-mark set up to give him warning of the danger.

2. Tis an aggravation to sin presumptuously against Conscience, when it is after Afflictions. After God hath made him hear the Voice of the Rod, he hath made him to feel Sin bitter, to read his Sin in his Punishment, yet he Sins; his Sin was following Evil Company, and God hath punished him for it; he hath almost wasted his Estate with riotous living, or he hath almost drunk himself Blind, yet he will not leave his Sin; his Sin was Uncleanness, and his Body is diseased, and full of noxious Humours; yet though he feels the smart of Sin, he retains the love of Sin; the Arrow sticks in his sides, yet he Sins; though God makes him sick with smiting, yet he is not sick of sinning: Here is an aggravation of Sin: 2 Chron. 28.22. In the time of his distress, did he Trespass yet more against the Lord: This is that King Ahaz.

Vse. 3. To know what is good, yet not to do it, is to Sin presumptuously, it is full of obstinacy and pertinaciousness; it is so because Men can say nothing for their Sins, can bring no Reason, they can make no defence for themselves, yet they are resolved to hold fast their Iniquity: This is desperate wilfulness. Voluntas est regula, & mensura actionis: The more of the Will in a Sin, the greater the Sin. The Will gives a Dye to the Sin: Jer. 18.12. And they said there is no hope, but we will walk after our own Devices, and we will every one do after the Imagination of his own Evil Heart: We are resolved upon it, though there be Death and Hell every step, we will march on under Satan’s Colours: This made the Sin of the Devils so heinous, for which they are locked up in Chains for ever, because they were wilful in their Sin, they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them; but they sinned obstinately and out of pure choice. This is desperate, when Men will have the other Game at Sin, though it cost them their Souls.

Vse. 4. Take heed of Presumptuous Sin. To Sin against the Light shining in your Conscience; to know what is good, yet not to do it; to know what is evil, yet not to avoid it. Take heed, I say, of sinning presumptuously after this manner. David prayed, Keep back thy Servant from presumptuous Sins, Psal. 19.13. If God hath been so terrible against Sins of Infirmity and Passion, as we see in Moses and Vzzah: O how fierce will his Anger be against the Presumptuous Sinner! Better never have known the Ways of God, than to know to do good, yet not to do it. Pilate sinned presumptuously, in condemning Christ; he knew he did not well in it; he knew that of envy the Jews delivered him, Matth. 27.18. He confessed he found no fault with him, Luk. 23.14. And God would have stop’d him in his Sin; he admonished him by his own Wife; She sent to him, have nothing to do with that Just Man, Matth. 27.19. And yet for all this he gave the Sentence against Christ: While he condemned Christ, his own Conscience condemned him. Oh! as you love your Souls, take heed of presumptuous Sins. Knowing what is good, yet not to do it; knowing what is evil, yet not to avoid it; this is very desperate: For,

1. Such kind of presumptuous sinning is ex consilio; it is committed with much premeditation and fore-thoughts. The presumptuous Sinner doth not sin unawares; but he doth project and cast in his Mind how to bring his Sin about; just as Joseph’s Brethren did consult, and lay their Heads together how to betray the innocent. Sinners are said to plot Sin. Psal. 36.4. He deviseth Mischief on his Bed. This doth put an Emphasis upon Sin, and make it 〈 in non-Latin alphabet 〉, out of measure sinful, because the presumptuous Sinner, that knows to do Good, and doth it not, that sins against the light of this Conscience, is a deliberate Sinner, a Student in wickedness; he beats his brains in the cunning contrivance of Sin, as Judas in betraying Christ, and as those Jews that laid in wait for Paul. They were witty in the contrivance of Sin. Acts 23.15. Signifie to the chief Captain, that he bring Paul down to you to morrow, as though you would enquire something of him more perfectly, and we ere he come near, are ready to kill him.

2. To know to do Good, yet not to do it, to sin presumptuously, against Conscience, is desperate, because this kind of sinning is accompanied with Pride. The Sinner knows the Mind of God, yet will act contrary to it: This shews Arrogancy; he sets his Will above God’s Will. Who is the Lord, saith Pharaoh? So saith the presumptuous Sinner; Who is God? What is the Word, that I should obey it? A proud Sinner will not endure to be controlled; he slights the Precept, scorns the Threatning. No Toad swells so with Poyson, as the presumptuous Sinner with Pride; Pride of Judgment, to approve that Sin which God hath branded; and Pride of Will, to eat of that Tree which God hath forbidden.

3. To sin presumptuously, to know what is good, yet not to do it; to know what is evil, yet persist in it, is accompanied with Impudency. Such a Sinner lays aside all fear of God; he is worse than brutish. The Lion fears Fire; but he fears not Hell-Fire; like the Leviathan, he is made without fear, Job 41.33. He lays aside the Veil of Modesty, he hath sinn’d away Shame. Zeph. 3.5. The unjust knoweth no shame, he hath a Forehead of Brass. Jer. 6.15. Nesciunt erubescere; they were not at all ashamed, neither could they blush. He lays aside all Arguments. Mercy cannot be heard to speak; the Judgments of God set themselves in Battel array, yet they cannot stop him, let what will come on it; let God take it well or ill, yet he will go on in Sin. Here’s Impudency! Judas knew Christ was the Messiah, he was convinced of it, by an Oracle from Heaven, and by the Miracles he wrought; and yet he impudently entertains a Treasonable Plot against him: Nay, when Christ said, He that dips his hand in the Dish with me, he shall betray me; and Judas knew that he was the Person Christ meant; and Christ, when Judas was going about his Treason, pronounced a Woe to him, Luke 22.22. yet for all this he proceeded in his Treason. Thus sinning presumptuously is accompanied with Impudency. Such are so far from blushing, that they glory in their shame, Phil. 3.19.

4. To sin presumptuously, to know what is Good, yet not to do it, is heinous, because it is Ingratitude: ’Tis an high abuse of God’s Kindness; and God cannot endure, of all things, to have his Kindness abused. God’s Kindness is seen in this, that he hath acquainted the Sinner with his Mind and Will; that he hath not only instructed him, but perswaded him, made Mercy stoop and kneel to the Sinner; he hath wooed him by his Spirit, that he would sly from Sin, and pursue Holiness. Kindness is seen in this, that God hath spared the Sinner so long, and not struck him dead in the Act of Sin. Kindness in this, that though the Sinner hath sinn’d against his Conscience, yet now if he will repent of Sin, God will repent of his Judgments, and the white Flag of Mercy shall be held forth. Jer. 3.1. Thou hast plaid the Harlot with many Lovers; yet return again to me, saith the Lord. But the Sinner is of a base, morose Spirit; he is not melted with all this Love; but his Heart, like Clay, hardens under the Sun. Here’s an apparent Abuse of God’s Kindness; and God cannot endure to have his Kindness abused. The Vulture draws Sickness from Perfumes; so the Sinner contracts Wickedness from the Mercy of God. Here’s high Ingratitude!

5. To sin presumptuously, to know what is good, yet not to do it, is a Contempt done to God. A Noble Spirit cannot bear a contempt: It is bad enough for a Sinner to forget God; but it is worse to contemn him. He that knows to do Good, yet doth it not, he slighteth God: he cares not whether God he pleased or no; he will have his Sin. Therefore the presumptuous Sinner is said to reproach God. Numb. 15.30. The Soul that doth ought presumptuously, the same reproacheth the Lord; every Sin displeaseth the Lord. To contemn the Authority of a Prince, is a Reproach done to him. The presumptuous Sinner, who knows to do Good, but doth it not, reproacheth the Lord; though not explicitly, yet interpretatively; by his presumptuous Sin, he makes as if God were either ignorant, and did not know his Wickedness; or impotent, and were not able to punish him. How horrid is this to reproach the Lord? There’s a kind of Blasphemy against God in every presumptuous Sin. The Sinner that knows what is good, yet will not do it, what is evil, yet will do it; he contemns God; and in contemning him, blasphemes him. Contempt is the highest Affront that we can offer to God; and an Affront will make one draw his Sword.

6. To sin presumptuously, to know what is good, yet not to do it, is a bold Contest with God, a daring of God to punish. The Man that sins against Conscience presumptuously, and will not be reclaimed, doth in effect say, What care I for the Commandment; it shall be no Check upon me, but I will go on in Sin, and let God do his worst. A godly Man is said to fear the Commandment, Prov. 13.13. He dares not sin, because the Law of God stands in his way. He fears the Commandment; but the presumptuous Sinner doth not value the Commandment; he will sin in spight of God’s Law. This is sawcily to contest with God, to throw down the Gantlet, and challenge God to a Duel. 1 Cor. 10.22. Do we provoke the Lord to Anger? Are we stronger than he? Shall the Child go to fight with an Archangel? This is the Folly and Madness of a presumptuous Sinner; he dares God to his Face, and hangs forth the Flag of Defiance against Heaven. O then, good reason we should take-heed of presumptuous Sin, it is so heinous and desperate! To him that knows to do Good, yet doth it not, to him it is Sin; it is Sin with a Witness.

Vse 2. Trial. Let us examine if we are not guilty of sinning thus presumptuously, knowing to do good, yet not to do it.

1. Is it not to sin presumptuously, when we live in the total neglect of Duty? We know we ought to pray in our Families, yet do it not. Houses that have no Prayer in them, are the Devil’s Houses; and it is a wonder they are not haunted. Jer. 10.25. Pour out thy Wrath upon the Families that call not on thy Name. Neglect of Family-Prayer, doth quasi uncover the Roof of your Houses, and make way for a Curse to be rain’d down upon your Table. To live in the neglect of Family-Duties, is not this to sin presumptuously, to know to do Good, and not to do it?

2. Is it not to sin presumptuously, when we will venture upon the same Sins which we condemn in others? Rom. 2.1. Therefore thou art inexcusable, O Man, whosoever thou art that judgest; for thou that judgest, dost the same things. As Austin speaks of Seneca; He wrote a Book against Superstitions; but quod culpabat adoravit: he worshipped those Images he reproved. Thou (Christian) condemnest another for Pride, and yet thou livest in that Sin thy self. A Father condemns his Son for swearing; yet he himself swears: The Master reproves his Servant for being drunk; yet he himself will be drunk. The Snuffers of the Tabernacle were of pure Gold: Those who are to reprove and snuff the Vices of others, had need themselves to be free from those Sins. The Snuffers must be of Gold. Is not this to sin presumptuously, to live in those Sins which we condemn in others?

3. Do not they sin presumptuously against Conscience, who will sin in spight of Heaven? Though they see the Judgments of God executed on others, yet will adventure on the same Sins? Exempla efficacius docent quam Praecepta. Dan. 5.22. And thou his Son, O Belshazar, hast not humbled thy heart, though thou knowest all this. Though thou sawest the Judgments of God upon thy Father, God turn’d him to Grass for his Pride; yet thou goest on in the same Sin. Jer. 3.8. When for all the Causes whereby Israel had committed Adultery, I had put her away, and given her a Bill of Divorce, yet her treacherous Sister Judah feared not; but went and played the Harlot also. He is a bold Thief indeed, who sees his Fellow-Thief hung up in Chains, yet is not afraid to rob in that place. This is to run upon the thick Bosses of God’s Buckler, Job 15.26. To venture in Sin against all the Judgments and Threatnings of God?

4. Do not they sin presumptuously; they know to do Good, yet do it not, who labour to stifle the Convictions of their Conscience, and will not let Conscience speak freely to them? They smother the Light of it; like one that puts his Light in a dark Lanthorn, that it may not be seen. This the Scripture calls, holding the Truth in unrighteousness, Rom. 1.18. They labour to blot out all the common Notions of God engraven in their Minds.

5. Do not they sin presumptuously, who know to do Good, but do it not; who after they have felt the smart of Sin, it hath bred a Worm in their Conscience, a Moth in their Estate; yet after all this, they again embrace their Sins? Though this Viper hath stung them, they will put it again in their Bosom; is not this to sin presumptuously, and to rebel against Light? If there be any such here who are guilty in this high degree, know to do Good, but do is not, let them fear and tremble; their Case is sad. The Wrath of God hangs over their Heads; and that I may shew you you have cause to scar, and that I may beat you off from presumptuous Sins, let these things be seriously laid to Heart.

1. These presumptuous Sins, knowing to do Good, and yet not to do it; knowing what is evil, yet not forbearing, these Sins do much harden the Heart. These are two of the greatest Blessings, a sound Judgment, and a soft Heart. But sinning presumptuously and knowingly, doth congeal the Heart; it doth both wast the Conscience, and sear it, 1 Tim. 4.2. By sinning knowingly, a Person gets a Custom of Sin; and the Custom of sinning takes away the Sense of sinning. Ephes. 4.19. Being past feeling. Tell the presumptuous Sinner, there are Treasures of Wrath laid up for him; lead him to the Brink of Hell, and bid him hear the Roarings of the damned, and the ratling of their Chains; bid him look upon the infernal Flames, and see the Devils, that must shortly keep him company, he fears not; his Heart is like a piece of Marble or Adamant, that will take no impression. When Men know to do Good, yet do it not, their Hearts harden insensibly, and that is dangerous: Now they cannot repent; that makes the Sin against the Holy Ghost uncapable of Pardon, because he that hath sinn’d it, is uncapable of Repentance.

2. Such as sin presumptuously, they know to do good, yet do it not, are 〈 in non-Latin alphabet 〉, self-condemned. Tit. 3.11. Being condemned in himself. The Sinner knows in his Conscience he is guilty; he hath sinn’d against Warnings, Education, Conviction, so that his own Heart condemns him. When the Judge saith to the Malefactor, Thou hast committed such things worthy of Death, and the Evidence is clear against thee, What canst thou say for thy self that thou shouldest not die? he is forc’d to cry Guilty. The presumptuous Sinner is self-condemned, and he will clear God when God judgeth him. Psal. 51.4. That thou maist be clear when thou judgest. When God condemns the Prisoner, he will clear his Judge.

3. To know to do good, yet not to do it; such presumptuous Sins make deep Wounds in the Soul. A Prick of a Pin fetcheth Blood; but the Thrust of a Rapier brings Death. The least Sin fetcheth Blood; but presumptuous Sins are like a stab at the Heart. ’Tis a Miracle if ever such recover by Repentance. Every little Hole in the Tiling, lets in Rain; but a Crack in the Foundation, indangers the Fall of the House. Every Sin of Infirmity is hurtful; but presumptuous Sin cracks the Conscience, and threatens the Ruine of that Soul. Presumptuous Sin makes way for Despair; (a deep Wound.) Despair is the Agony of the Soul. Spira, in Despair, was like a living Man in Hell; Despair did suck out his Marrow and Vital Blood; it made him a very Anatomy. Now, to sin against the Light of Conscience, will bring to despair at last. The Sinner goes on stubbornly; yet his foolish Heart tells him, all will be well: But when God begins to set his Sins in order before him, and Conscience, which before was like a Lion asleep, begins to be awakened, and roars upon him, and he sees Death and Hell before him, now his Heart faints, his Presumption is turn’d to Despair, and he cries out as Cain, Gen. 4.13. My punishment is greater than I can bear. Now the Sinner begins to think with himself thus; I would have my Sins, and I had them; and I have the wrath of God with them. Oh, how foolish was I to refuse Instruction! but it is too late now; the Mercy-Seat is quite covered with Clouds; I am shut out from all hope of Mercy; my Wounds are such, that the Balm of Gilead will not heal. The more Presumption in the Time of Life, the more Despair at the hour of Death.

4. To know to do Good, and not to do it, to sin presumptuously, God may in just Judgment leave such an one to himself. It is a terrible thing when God shall say, Thou hast by thy presumptuous Sin affronted me, and provoked me to my Face, therefore I will give thee up to thine own Heart; thou shalt sin still; seeing thou wilt be filthy, thou shalt be filthy still. ’Tis sad for a Man to be left to himself: ’tis like a Ship without a Rudder or Pilot, driven of the Winds, and dashing upon a Rock. Rom. 1.21, 24. Because when they knew God, they glorified him not as God; wherefore God gave them up to uncleanness. What is the Condition of a Patient when the Physician gives him over, and leaves him to his own sick Palate? Saith he, Physick will do him no good; he may eat what he pleases; for he will die. So God, after Men have sinn’d wilfully, gives them up to their Lusts; let them do what they will, they are in a dying condition.

5. To know what is good, yet not do to it; to sin presumptuously, is a great degree of the Sin against the Holy Ghost. Such as sin presumptuously, sin wilfully: Put but one Weight more into the Scale, add but Despight and Malice against the Spirit, and it becomes the unpardonable Sin. Though Presumption is not final Apostacy; yet it comes very near to it, and a little matter more will make thee so guilty, that there remains no more Sacrifice for Sin. To sin presumptuously against Light, may in time bring on Malice and Despight to the Spirit. As it was with Julian, who threw up his Dagger in the Air, as if he would be revenged on God: When once it is come to this, there’s but one step lower a Man can fall, and that is into Hell.

6. A presumptuous person, who knows to do Good, and doth it not, is possessed with the Devil; Satan hath a great power over him: A Man that is resolved in Sin, let God and Conscience say what they will, I may say, as Acts 5.2. Why hath Satan filled thy Heart? The Prince of the Air hath blown on thee, and fill’d thy Sails, that thou movest so swiftly in Sin. In Christ’s time, there were many bodily possess’d; but in our time, I fear they have their Souls possess’d with the Devil; she would have her Will licet Corpus & Animam in aeternum damnavit. May it not be said of such a Person, as Mat. 15.22. My Daughter is grievously vexed with a Devil?

7. There is little hope for such as know to do Good, yet do it not, know what is evil, but will not forbear. There were Sacrifices for Sins of Ignorance; but no Sacrifices for Sins of Presumption. Numb. 15.30. Indeed presumptuous Sinners hope all will be well. Prov. 14.16. The Fool is confident. Such a Fool is spoken of, Deut. 29.19. When he hears the words of this Curse, he blesseth himself, saying, I shall have peace, though I walk after the imagination of my heart, to add Drunkenness to Thirst; the Lord will not spare him, but the Anger and Jealousie of the Lord shall smoke against that Man. Though the humble, penitent may fly to the Mercy of God, as to an Altar of Refuge; yet God will pluck the presumptuous Sinner from this Altar. Exod. 23.7. I will not justifie the wicked. Should God favour presumptuous Sinners, he should justifie the wicked, seem to like and approve all they have done; but he will not justifie the wicked. So that such who rebel against Light, and sin presumptuously, there is little hope for such. The presumptuous Sinner stops his Ear to the Councels of the Word, vexeth the holy Spirit, tramples on Christ’s Blood; he rejects the Remedy, he necessitates himself to Damnation.

8. Such as sin presumptuously, that know to do Good, yet do it not; know what is evil, yet will not forbear it, God refuseth all their Services. They sin against their Conscience, and yet come and worship God. God abhors their Sacrifice. Isa. 1.15. When you make many Prayers I will not hear, your hands are full of Blood. For Men to sin presumptuously, and come and pray, and hear the Word, they do but provoke God the more. And take notice, such as live in Sin against their Conscience, when they pray most, God will punish them most. Hos. 8.13. They sacrifice Flesh for the Sacrifices of mine Offerings; but the Lord accepteth them not; now will he remember their iniquities, and visit their Sins. They were highly guilty of Idolatry; they had set up one Idol in Dan, and another in Bethel: Here they sinn’d presumptuously, went against Light, and now they come and offer their Sacrifices to God: Saith God, I will not accept your Offering; now will I remember your Iniquities; and while you are worshipping me, I will punish you. Now will I visit your Sins. Thus you see what cause you have to tremble, who are guilty in this kind; you see your Misery.

Besides all that hath been said, consider these Two Things.

2. You that sin presumptuously, that know to do Good, and do it not; that know what is evil, yet will not forbear, you cannot sin so cheap as others; though Sin will cost every one dear, yet it will cost you dearer. You go directly against Conscience, and if there be either Justice in Heaven, or Fire in Hell, you shall be sure to be punished. Some Places you use to say are dearer to live in than others; it is dearer living in the City than the Countrey: Let me tell you, it is dearer sinning in the City, than in a blind Village, where they have not had the Means of Grace. To lye, cozen, and be drunk after the powerful Preaching of the Word, the Convictions of Conscience, the Enlightnings of the Holy Ghost; this will put a Weight into the Scale; it will make Sin the heavier, and Hell the hotter.

2. You who sin presumptuously, cannot take so much Pleasure in your Sin as another may have. One whose Conscience is less enlightned, though his Sin will be bitter to him afterwards, yet at present he may rowl it as Honey under his Tongue, and find Pleasure in it; but you that sin against your Knowledge, you cannot have so much pleasure in Sin as he; for Conscience will put forth a Sting; and all the Threatnings of the Word will set themselves in Battel array against you; so that you can have no quiet. He that hath the Tooth-Ach, doth not taste so much sweetness in his Meat as another. O presumptuous Sinner, every step thou takest in Sin, thou goest with a Thorn in thy Foot, and that Trouble thou feelest now in thy Conscience, is but the beginning of Sorrow.

Quest. What shall we do that we may not sin presumptuously against Conscience?

Answ. Take heed of little Sins; though, (to speak properly) there are no such things as little Sins, no little Treason; but comparatively, one Sin may be lesser than another. Take heed of little Sins. The frequent committing of lesser Sins, will prepare for greater. A lesser Distemper of Body, if it be let alone, prepares for a greater Distemper. Being unjust in a little, prepares for being unjust in much, Luke 16.10. Such as were at first more modest, yet by accustoming themselves to lesser Sins, by degrees their Sins have boiled up to a greater height. Jayl-Sins have begun at little Sins.

2. If you would not sin presumptuously, viz. knowingly and wilfully, then reverence the Dictates of Conscience; get Conscience well inform’d by the Word, as you set your Watch by the Sun; and then be ruled by it; do nothing against Conscience. If Conscience saith, do such a thing, though never so unpleasing, set upon the Duty. When Conscience saith, Take heed of such a thing; come not nigh the forbidden Fruit. Conscience is God’s Deputy or Proxy in the Soul. The Voice of Conscience is the Voice of God. Do not stifle any Checks of Conscience, lest God suffer thee to harden in Sin, and by degrees come to presumptuous Sin.

3. Labour to have your Knowledge sanctified. Men sin against their Knowledge, because their Knowledge is not sanctified. Knowledge is like the Moon, Light in it, but no Heat. Sanctified Knowledge works upon the Soul; it inclines us to Good; it makes us fly from Sin. Sanctified Knowledge is like a Breastplate, which keeps the Arrow of presumptuous Sin from entring.

Jam. 3.6. And the Tongue is a Fire, a World of Iniquity.

THE Apostle James in this Scripture describes the Evil of the Tongue: The Tongue is a Fire, a World of Iniquity.

1. It is a Fire: It burns with intemperate heat; it causeth the Heat of Contention; it sets others in a Flame.

2. A World of Iniquity: It was at first made to be an Organ of God’s Praise, but it is become an Instrument of Unrighteousness. All the Members of the Body are sinful, as there is bitterness in every Branch of Wormwood; but the Tongue is excessively sinful, full of deadly Poison, vers. 8.

Doctr. The Tongue, though it be a little Member, yet it hath a World of Sin in it. The Tongue is an unruly Evil. We put Bitts in Horses Mouths and rule them; but the Tongue is an unbridled Thing. It is hard to find a Curbing bitt to rule the Tongue. There is a World of Sin in the Tongue. The Devil makes use of Men’s Tongues for the promoting most of the Wickedness which is in the World. I shall show you some of the Evils of the Tongue.

I. The Evil Tongue (travel a little over this World) is the silent Tongue: It is wholly mute in Matters of Religion; it never speaks of God or Heaven, as if it cleaved to the roof of the Mouth. Men are fluent and discursive enough in other Things, but in Matters of Religion their Lips are sealed up. If we come into some People’s Company, we do not know what Religion they are of, whether Jews or Mahometans, for they never speak of Christ; they are like the Man in the Gospel, who was possessed with a Dumb Devil, Mar. 9.17.

II. The Evil Tongue is the earthly Tongue: Men talk of nothing but the World, their Wares and Drugs, or their rich Purchace. Son’s of the Earth; they have the Serpent’s Curse, lick the Dust. Joh. 3.31. He that is of the Earth, speaketh of the Earth: as if all their Hopes were here, and they looked for an earthly Eternity; these have Brutish Minds. Seneca being asked of what Country he was, answered, that he was 〈 in non-Latin alphabet 〉, a Citizen of this World: So, many are Citizens of this World, all their Discourse and Traffick is here. Their Speech bewrays them.

III. The Evil Tongue is the hasty or angry Tongue: They have no command of Passions, but are carried away with them, as a Chariot with wild Horses. I know there is an Holy Anger, when we are angry with Sin: Christ had this Anger when they made the Temple a place of Merchandice, Joh. 2.15. That Anger is without Sin, which is against Sin; but that is an Evil Tongue, which is presently blown up into exorbitant Passion; this Tongue is set on Fire from Hell. Isaiah’s Lips were touched with a Coal from the Altar, Isa. 6. His Tongue was set on Fire from Heaven; but the angry furious Tongue is set on Fire from Hell. When the Tongue is on Fire, it is the Devil that lights the Match. Eccles. 7.9. Anger rests in the Bosom of Fools: It may be in a Wise Man, but it rests in a Fool. More are drunk with Passion than Wine: Hierome. Water when it is hot soon boils over: So when the Heart is heated with Anger, it soon boils over in fiery and passionate Speeches. 1 King. 19.12. after the Earthquake a Fire, but God was not in the Fire: So I may say of the Fire of rash Anger, God is not in this Fire. Grace heats the Heart but cools the Tongue; makes it meek and calm. Passion transports it oft, disturbs the use of Reason; Brevis Insania; and if Reason cannot act, much less can Grace. Rashness of Anger hinders Holy Duties. Hot Passions make cold Prayers. A wrathful Spirit is unsuitable to the Gospel: It is a Gospel of Peace, and it is sealed by the Spirit, who came in the Form of a Dove; a meek peaceable Creature. Thou who art given much to Passion, whose Tongue is often set on Fire, take heed thou dost not one Day in Hell desire a drop of Water to cool thy Tongue.

IV. The Evil Tongue is the Vain Tongue, that vents its self in idle Words: as if a Tree should bear nothing but Blossoms, Psal. 10.7. under his Tongue is Vanity; his Speaking is like a Child’s Scribling, vain and insignificant. Men want Grace to Ballast them, and make them serious. A vain Tongue shows a light Heart. A good Man’s Words are weighty and prudent; his Lips are as a Tree of Life to feed many; his Speech is edifying: Prov. 10.20. The Tongue of the Just is as choice Silver. Gracious Words drop as Silver from him, to the enriching the Souls of others: But, Prov. 15.2. the Mouth of Fools poors out foolishness: like the Water in a Spout• that runs out unprofitably and doth no good. Many have a Sea of Words, but scarce a drop of Matter; they have Words without Wisdom. How many idle away the Day of Grace in frivolous Discourses? A piece of Gold sinks into the Water, but a Feather swims upon it. A Wise Man’s Words are like Gold, weighty, and will sink into the Hearts of others; but the Words of many are light and feathery, and will make no impression. Matth. 12.36. Every idle Word that Men shall speak they shall give an account thereof in the Day of Judgment. Words that are of no account will turn to an heavy account.

5. The Evil Tongue is the Censorious Tongue: Jam. 4.12. Who art thou that judgest another? Some make it a part of their Religion to judge and censure others; they do not imitate their Graces, but censure their Failings: Such an one is rash and indiscreet; such an one is an Hypocrite; this comes from Pride. Were Men’s Hearts more humble, their Tongues would be more charitable. The Censurer sits in the Chair of Pride, and passeth Sentence upon another, and doth reprobate him: This is to usurp God’s Prerogative, and take his Work out of his Hands; ’tis God’s Work to judge, not ours. He who spends his Time in censuring others, spends but little Time in examining himself; he doth not see his own faults. I fear this is the Sin of many Professors, when they meet together to cast the Stone of Censure at others. There’s not a greater sign of Hypocrisie, than to be over-hasty in judging and censuring Persons. A Gracious Heart censures himself, and hath charitable thoughts of others; the Hypocrite è contra.

6. The Evil Tongue is the Slanderous Tongue. Psal. 50.20. Thou sittest and slanderest thy own Mother’s Son. Slandering is when we speak to the prejudice of another, and speak that which is not true. Worth and Eminency is commonly blasted by Slander: Holiness it self is no Shield from Slander. The Lambs Innocency will not preserve it from the Wolf. John Baptist came neither eating nor drinking, yet they say he hath a Devil, Matth. 11.18. Slandering Job calls the Scourge of the Tongue, Job 5.21. And Jer. 18.18. Come and let us smite him with the Tongue; you may smite another and never touch him. Psal. 64.3. Their Tongues are Arrows shot out. A Slanderer wounds another’s Fame, and no Physician can heal these Wounds. Majora sunt lingua vulnera quam gladii, Aug. The Sword doth not make so deep a Wound as the Tongue. The Greek Word for Slanderer signifies Devil, 1 Tim. 3.11. Some think it is no great matter to belye and defame another; but know, this is to act the part of a Devil. The Slanderer’s Tongue is a two-edged Sword, it Wounds two at once. While the Slanderer Wounds another in his Name, he Wounds himself in his Conscience. This is contrary to Scripture, Jam. 4.11. Speak not Evil one of another. 〈 in non-Latin alphabet 〉. God takes this ill at our Hands, to speak Evil of others, especially such as are eminently Holy, and help to bear up the Honour of Religion. Numb. 12.8. Were not ye afraid to speak against my Servant Moses. What my Servant, who hath wrought so many Miracles, whom I have spoken with in the Mount Face to Face, were not ye afraid to speak against him? So will God say. It is the Devils proper Sin, he is the Accuser of the Brethren; he doth not commit Adultery, but bears False Witness. The Slanderer is still clipping the Credit of his Neighbour, that he may make it weigh lighter: Take heed of this, it is a Sin our Nature is very prone to; and remember ’tis no less Sin to rob another of his Good Name, than to steal his Goods or Wares out of his Shop.

7. The Evil Tongue is the Vnclean Tongue, that vents it self in filthy and scurillous words. Men’s Language is such as if they came out of Hell: This is forbidden, Eph. 4.29. Let no corrupt Communication proceed out of your Mouth. Better be born Dumb, than to have the Devil in ones Tongue. A Sign of a great Distemper, that the Fever is high, when the Tongue is black. A Sign Men’s Hearts are very Evil, when such black Words come from them. When I go in the Streets, and hear the Language of some, I think of the Man in the Gospel, who had the Spirit of an Vnclean Devil in him, Luk. 4.33. Men’s Lips do not drop as the Honycomb, but they drop Poison to the defiling of others, 1 Cor. 15.33. It is a Sign when the Face breaks out in Sores and Pimples, that the Blood is corrupt; so an unclean Tongue may be compared to a Sink, where all the Filth of the House is carried forth. We read that the Lips of the Leper were to be covered, Lev. 13.45. ’Twere well if we had such Magistrates as would by their Authority cover the unclean Lips of those Lepers in this City.

8. The Evil Tongue is the Lying Tongue. Col. 3.9. Lye not one to another. The Cretians were noted for Lyars, Tit. 1.12. 〈 in non-Latin alphabet 〉, &c. The Cretians are always Lyars. It becomes not Christians to be Cretians. Nothing more contrary to God than a Lye; it shews much Irreligion: In Heart there wants the fear of God, which should Bridle lying Lips. Lying is a Sin that doth not go alone; it ushers in other Sins. Absalom told his Father a Lye, that he was going to pay his Vow at Hebron, 2 Sam. 15.7. and this Lye was a Preface to his Treason. Lying is such a Sin as takes away all Society and Converse with Men: How can you have Converse with him that you cannot trust a Word he saith? It is a Sin so sordid, that when the Lyar is convicted he is ashamed. God’s Children have this Character, they are Children that will not Lye, Isa. 63.8. the New Nature in them will not suffer them. The Lyar is near a Kin to the Devil; and the Devil will shortly claim kindred with him: Joh. 8.44. The Devil is a Lyar and the Father of it. He seduced our First Parents by a Lye, Gen. 3.4. How doth this Sin incense God? he struck Ananias dead for telling a Lye, Act. 5.5. The Furnace of Hell is heated to throw Lyars into. Rev. 22.15. Without are Dogs, and Sorcerers, and Whoremongers, and whosoever loveth and telleth a Lye.

9. The Evil Tongue is the Flattering Tongue: That will speak fair to ones Face, but will defame: Pro. 26.25. He that hateth dissembleth with his Lips: When he speaketh fair believe him not: Dissembled Love is worse than Hatred. Some can commend and reproach, flatter and hate: [Honey in their Mouths, but a sting of Malice in their Hearts:] Better are the Wounds of a Friend, than the Kisses of such an Enemy. Hierome saith, The Arrian Faction pretended Friendship; they, saith he, kissed my Hands, but slandered me and sought my Ruine. Many have dissembling Tongues; they can say, Your Servant, and lay Snares: Prov. 29.5. A Man that flattereth his Neighbour, spreadeth snares for his Feet: You oft think you have a Friend in your Bosom, but he proves a Viper. To dissemble Love is no better than a Lye; for there is a pretence of that Love which is not. Many are like Joab, 2 Sam. 20.9. And Joab said to Amasa art thou in Health my Brother, and he took him by the Beard to kiss him, and he smote him in the Fifth Rib that he dyed. Impia sub dulci melle venena latent. For my part, I much question his Truth towards God, that will flatter and lye to his Friend: He who counterfeits love to his Friend, is worse than he that Coins counterfeit Money. God will bring such an one to shame at last. Prov. 26.26. Whose hatred is covered by deceit, his Wickedness shall be shewed before the whole Congregation.

10. The Evil Tongue is the Tongue given to Boasting. Jam. 3.5. The Tongue is a little Member, and boasteth great things. There is an Holy boasting, Psal. 44.8. In God we boast all the Day; when we triumph in his Power and Mercy: But it is a sinful boasting, when Men display their Trophies, boast of their own Worth and Eminency, that others may admire and cry them up: A Man’s self is his Idol, and he loves to have this Idol worshipped: Acts 5.36. There arose up Theudas boasting himself to be Somebody. 2. Sinful boasting is when Men boast of their Sins: Psal. 52. 1. Why boastest thou thy self in mischief, O mighty Man? Some boast how wicked they have been; how many they have made drunk; how many they have deflowered: As if a Beggar should boast of his Sores; or a Thief boast of being burnt in the Hand: Such as boast of their sinful Exploits, will have little cause to rejoice or hang up their Trophies when they come to Hell.

XI. The Evil Tongue is the Swearing Tongue: Matth. 5.34. Swear not at all. The Scripture allows an Oath for the ending of a Controversie, and to clear the Truth, Heb. 6.16. But in ordinary discourse to use an Oath, and so to take God’s Name in Vain, is sinful. Swearing may be called the unfruitful Work of Darkness; there is neither Pleasure nor Profit in it; ’tis like an Hook the Fish comes to without a Bait. Jer. 23.10. Because of Swearing the Land Mourns. Some think it the grace of their Speech; but will God reckon with Men for idle Words, what will he do for sinful Oaths?

Obj. But it is only a petty Oath? they but Swear by their Faith?

Answ. Sure they which have so much Faith in their Mouth, have none in their Heart. But it is my Custom. Is this an excuse or an aggravation of the Sin? If a Malefactor should be Arraigned for Robbing, and he should say to the Judge, Spare me, it is my Custom to rob on the Highway; the Judge would say, Thou shalt the rather die. For every Oath thou Swearest, God puts a drop of Wrath into his Viol.

Obj. But may some think, what though now and then I Swear an Oath, Words are but Wind?

Answ. But they are such a Wind as will blow thee into Hell, without repentance.

12. The Railing Tongue is an evil Tongue. This is a Plague-Sore breaking out at the Tongue, when we give opprobrious Language. When the Dispute was between the Arch-Angel and the Devil about the Body of Moses, Jude v. 9. the Arch-Angel durst not bring a railing Accusation against him; but said, The Lord rebuke thee. The Arch-Angel durst not rail against the Devil. Railing oft ends in Reviling, and so Men bring themselves into a Praemunire, and are in danger of Hell-Fire, Matth. 5.22.

13. The Seducing Tongue is an evil Tongue. The Tongue that by fine Rhetorick decoys Men into Error. Rom. 16.18. By fair Speechs they deceive the hearts of the simple. A fair Tongue can put off bad Wares. Error is bad Ware, which a seducing Tongue can put off. The Deceit lies in this; a smooth Tongue can make Error look so like Truth, that you can hardly know them asunder: As thus; in Justification: Christ bears infinite Love to justified Persons; this is a glorious Truth; but under this Notion, the Antinomian presseth Libertinism: Believers may take more liberty to sin, and God sees no Sin in them: Thus, by crying up Justification, they destroy Sanctification. Here is the Seducing Tongue; and Error is as dangerous as Vice: One may die by Poyson as well as a Pistol.

14. The evil Tongue is the cruel Tongue, that speaks to the wounding the hearts of others. The Tongue is made almost in the fashion of a Sword; and the Tongue is sharp as a Sword. Psal. 57.4. Their Tongue is a sharp Sword. Kind, loving Words should be spoken to such as are of a heavy heart. Job 6.14. To him that is afflicted pity should be shown. Healing Words are fittest for a broken heart; but that is a cruel, unmerciful Tongue which speaks such Words to the afflicted, as cut them to the heart. Psal. 69.26. They talk to the grief of those whom thou hast wounded. Hannah was a Woman of a troubled Spirit. 1 Sam. 1.10. She was in bitterness of Soul, and wept sore. And now Eli, ver. 14. said unto her, How long wilt thou be drunken? Put away thy Wine from thee. This Word was like pouring Vinegar into the Wound. When Job was afflicted with God’s Hand, his Friends, instead of comforting him, tell him he was an Hypocrite. Job 11.2. These were cutting Words, which went to his heart. Instead of giving him Cordials in his fainting, they use Corrosives. This is to lay more weight upon a dying Man.

15. The evil Tongue is the murmuring Tongue. Jude 16. These are Murmurers. Murmuring is Discontent breaking out at the Lips. Men quarrel with God, and tax his Providence, as if he had not dealt well with them. Why should any murmur, or be discontented at their Condition? Doth God owe them any thing? Or, can they deserve any thing at his hands? Oh, how uncomely is it to murmur at Providence! It is fittest for a Cain to be Wroth with God. Gen. 4.6.

1. Murmuring proceeds from Unbelief. When men distrust God’s Promise, then they murmur at his Providence. Psal. 106.24, 25. They believed not his Word, but murmured. When Faith grows low, then Passions grow high.

2. Murmuring proceeds from Pride, men think they have deserv’d better; and because they are crossed, therefore they utter discontented Expressions against God. He who is humble bears any thing from God; he knows his Punishment is less than his Sin; therefore saith, I will bear the indignation of the Lord, Micah 7.9. But Pride conjures up this Devil of Discontent; and hence come Murmurings: Murmuring is a Sin that God cannot bear. Numb. 14.27. How long shall I bear with this People that murmur against me? The Murmurer discovers much Ingratitude. A murmuring Tongue is always an unthankful Tongue: He considers not how he is a Debtor to Free Grace; and whatever he hath is more than God owes him: He considers not that his Mercies out-weigh his Afflictions; there’s more Honey in his Cup than Wormwood: He considers not what God hath done for him more than such as are better than he: He hath the finest of Wheat, when others feed as Daniel, on Pulse. The Murmurer, I say, doth not consider this; but because he is crossed in some small matter, he repines against God. Oh Ingratitude! Israel, though they had Manna from Heaven, to satisfie their Hunger, Angels Food; yet murmured for want of Quails; not content that God should supply their want, but must satisfie their Lusts too. Oh unthankful! Israel’s murmuring cost many of them their Lives. 1 Cor. 10.10. Neither murmur ye as some of them did, and were destroyed of the Destroyer. Their Speechs were venomous, and God punished them with venomous Serpents.

16. The evil Tongue is the scoffing Tongue. The Scoffer sits in the Chair of Scorners, and derides Religion. Surely the Devil hath taken great possession of men, when they have arrived at such a degree of Sin as to scoff at Holiness. It was foretold as a Sin of the last Times. 2 Pet. 3.3. There shall come in the last days Scoffers. Some scoff at the Authority of Scripture, Deity of Christ, the Immortality of the Soul: This is the worst sort of Tongues. When Men have laid aside the Veil of Modesty, and their Consciences are seared, then they fall a scoffing at Religion; and when once they are come to this, their case is desperate; no Reproofs will reclaim them. Tell them of their Sin, and they will hate you the more. Prov. 9.8. Reprove not a Scorner, lest he hate thee. Such a man is on the Threshold of Damnation.

17. The evil Tongue is the Tongue given to Cursing. Psal. 10.7. His Mouth is full of cursing; a wishing some great evil to befall another. Cursing is the Scum that boils off from a wicked Heart. Though it is true, the Curse causless shall not come; [it is not in man’s power to make another cursed,] yet to wish a Curse, is a fearful Sin. If to hate our Brother, be Murder, 1 John 3.15. then to curse him, which is the highest degree of Hatred, must needs be Murder. To use an Execration or Curse, is for a man to do what lies in him to damn another. Some wish a Curse upon themselves: So the Jews; His Blood be upon us, &c. and so do your God damme’s, as if Damnation did not come fast enough. Psal. 109.17. As be loved cursing, so let it come to him.

18. The evil Tongue is the unjust Tongue; that will for a piece of Money open its Mouth in a bad Cause. The Lawyer hath Linguam venalem, a Tongue that will be sold for Money. Psal. 82.2. How long will ye judge unjustly? Some will plead any Cause, though never so bad: Though it appears the Deeds are forged, the Witnesses bribed, there’s Perjury in the Cause; yet they will plead it. When a man pleads a bad Cause, he is the Devil’s Attorney. As God hates false weights, so a false Cause. Better be born dumb, than open ones mouth in a bad Cause. Oh, what times are we in! Many pervert Justice, and for enriching themselves, overthrow a righteous Cause. These are worse than they that rob; for they fleece mens Estates under a colour of Law, and ruine them under a pretence of doing Justice.

Vse 1. Branch 1. See what a Blow we have sustained by the Fall; it hath put out of frame the whole course of Nature. Original Sin hath diffused it self as a poyson into all the Members of the Body. It hath made the Eye unchast, the Hands full of Bribes; among the rest, it hath defiled the Tongue; it is a world of iniquity: That which was made to be the Organ of God’s Praise, is become a weapon of unrighteousness.

Bran 2. If there be so much evil in the Tongue, what is in the Heart? If the Stream be so full of Water, how full of Water is the Fountain? If there be a world of iniquity in the Tongue, how many worlds of Sin are there in the heart? Psal. 5.9. Their inward part is very wickedness. If the Tongue, which is the outward part, be so wicked, the inward part is very wickedness. Psal. 64.6. The Heart is deep. It is such a Deep as cannot be fathom’d; deep Pride, Hypocrisie, Atheism.

The Heart is like the Sea, where is the Leviathan, and creeping things innumerable, Psal. 104. If the Skin hath Boils or Leprosie in it, how much Corruption is in the Blood? If the Tongue be so bad, how diabolical is the Heart? It is the Heart sets the Tongue a-work. Out of the abundance of the Heart the Mouth speaketh. There are the Seeds of all Atheism and Blasphemy. The Heart is the Trojan Horse, out of which a whole Army of Sin comes. Matth. 15.9. Out of the Heart proceed evil Thoughts, Murders, Adulteries; these defile a man. If a Branch of Wormwood be so bitter, then how bitter is the Root? Oh, what a Root of Bitterness grows in a man’s Heart! Some say they have good Hearts, but if the Tongue be so bad, quid Cor? If I see a Smoak come out of the top of a Chimney, what a Fire burns within? Prov. 6.12, 14. A wicked man walketh with a froward mouth: frowardness is in his Heart. Solomon shews Reason why the Mouth is so froward; Frowardness is in his Heart. The Heart is a Store-house of Wickedness; therefore call’d the evil Treasure of the Heart, Mat. 12.35. Original Righteousness was a good Treasure; but we were robb’d of that; and now there is an evil Treasure of Sin. The Word Treasure, denotes Plenty; to shew the fulness and abundance of Sin that is in the Heart. The Heart is a lesser Hell; which is matter of deep Humiliation. The Heart is like the Egyptian Temples, full of Spiders and Serpents.

Vse 2. Reproof. It reproves such as abuse their Tongues in all manner of evil speaking, Lying, Slandering, rash Anger. The Heart is a Vessel full of Sin, and the Tongue sets it abroach. O how fast do mens Tongues gallop in Sin! They say, they give God their hearts; but let the Devil take possession of their Tongues. Ps. 12.4. Our Lips are our own, who is Lord over us? Who hath any thing to do with our Words? Who shall controll us? Who is Lord over us? There’s no Engine the Devil makes more use of than the Tongue. What Errors, Contentions, Impieties have been propagated this way to the Dishonour of the high God? David calls his Tongue his Glory. Psal. 57.8. Awake my Glory. Why did he call his Tongue his Glory, but because by it he did set forth God’s Glory in praising him? But a wicked man’s Tongue is not his Glory, but his Shame. With his Tongue he wounds the Glory of God; it is set on fire of Hell.

Vse 3. Confutation. Bran. 1. It confutes the Catharists, and Perfectists, that plead for Perfection in this Life. If the Tongue hath so many Evils in it, how are they perfect? Prov. 20.9. Who can say I have made my heart clean, I am pure from Sin? He makes a challenge to all the World. But the Perfectist saith, he is pure from Sin: Like Isidore the Monk, Non habeo, Domine, quod mihi ignoscas; I have nothing, Lord, for thee to pardon. If pure and perfect, then they put Christ out of Office; he hath nothing to do for them as an Advocate; they have no need of his Intercession. But, Eccles. 7.20. There is not a just man upon Earth, that doth good, and sinneth not. Nay, that sinneth not in doing good. In the Grammar, with the Present Tense is joyn’d the Imperfect: With the Present State of Grace is joyn’d Imperfection. There’s not a just man on earth, that sinneth not; nay, I may say, that sinneth not in his tongue. Moses was noted for the meekest man alive; yet he spake unadvisedly with his Lips: Hear ye Rebels. Moses could not plead Perfection. Paul was an elect Vessel; but there fell out a sharp contention between him and Barnabas; and they grew so hot in their Words, that they parted each from other; and we do not read that they had any more friendly Visits, Acts 15.39. Paul himself was not perfect. Sin is like the wild Fig-tree in the Wall; cut off the Branches, and Stump, yet some Sprig or other will spring out again. How proud and supercilious are they who hold they are perfect, when the holiest men alive, at some time or other offend in their Tongue? There is no Perfection on this side the Grave. Perfection never begins till the Life ends. Only the Death of the Body will free us from the Body of Death.

Branch 2. It confutes the Arminians; those Patrons of Free Will: they say, they have power to their own Salvation; they can change their Heart. The Apostle saith, The Tongue can no man tame, Jam. 3.8. If they cannot bridle their Tongue, how can they conquer their Will? If they cannot master this little Member, (Tongue,) how can they change their Nature? Alas, as St. Austin saith, Cathedram habet in Coelo, qui corda docet in Terra; He hath his Pulpit in Heaven, that converts Hearts. But what Reply will Men make at the last Day, when God shall say, You had power to convert your selves, why were you not converted? You could have come to Christ if you pleased; but why did ye not? It was Wilfulness. Ex ore tuo, out of thy own mouth I will condemn thee.

Vse 4. Caution. Take heed to your Tongue; have a care that ye offend not with your Tongue. Psal. 34.14. Keep thy Tongue from evil. A Sin we are very prone to, to lash out with our Tongues. There’s the Fire of Lust in the Eye, and the Fire of Passion in the Tongue. Psal. 39.1. I said, I will take heed to my Ways, that I offend not with my tongue. An hard Lesson! Pambus said he was above twenty years learning that Scripture, not to offend with his tongue. The Tongue is an unruly Member; God hath set a double Hedge before the Tongue, the Teeth and Lips, to keep it within its bounds, that it doth not speak vainly. O, look to your Tongue. When a City is besieged, he that keeps the Gates of the City, keeps the whole City safe; so, if you keep the Gates or Doors of your Mouth, you keep your whole Soul.

Rules for the well ordering and regulating your Words, or the governing of your Tongue, that you do not dishonour God therewith.

1 Rule. If you would have better Tongues, labour for better Hearts. It is the Heart hath Influence upon the Tongue. The Heart fills the Tongue with Words, as the Cistern is fill’d from the Spunge. The way to heal the Tongue, is to better the Heart. The Vapours that trouble the Head, come from the Stomach. If you would cure the Head, apply something to the Stomach. If the Stomach were better, the Head would be better; Reformation must begin at the Heart. In a Watch, when the Wheels are out of order, they mend the Spring thereof; so when the Tongue is like a Watch that runs too fast in vain, sinful talk, mend the Spring; let thy Heart be bettered. If the Heart be vain and earthly, the Tongue will be so. If the Water be foul in the Fountain, it cannot be clear in the Vessel. If the Heart be holy, the Tongue will be so. Look to thy Heart; get a better Heart, and a better Tongue.

Quest. How shall I get my Heart bettered?

Answ. Get a Principle of Grace infused: Grace is like the Salt cast into the Spring: Grace changeth the Heart, and sanctifies all the Members of the Body; it sanctifies the Eyes, and makes them Chast; it sanctifies the Tongue, and makes it Meek and Calm. When the Holy Ghost came upon the Apostles, they began to speak with other Tongues, Act. 2.4. When God’s Spirit comes on a Man with a sanctifying Work, he speaks with another Tongue; the Speech is Heavenly; Grace makes the Heart Serious, and that cures the levity of the Tongue. When the Heart is serious, the Words are savoury.

2 Rule. If you would not Sin in your Tongue, call to Mind how you have formerly offended in your Tongue, and that will make you more watchful for the Future. Have not you spoken Words that have savoured of Discontent or Envy? Have not you been guilty of Censuring and Slandering? Have not you been disguised with Passion? Hath not your Tongue out run your Discretion? Have not you spoken Words that you have been sorry for afterwards, and have caused either shame or tears? O observe former failings, how you have sinned in your Tongue, and that will be a good help for the future. David certainly made a Critical Observation upon some of his Words, wherein he had offended: Words of Pride: Psal. 30.6. In my Prosperity I said I shall never be moved. And, Psal. 116.14. I said in my haste, All Men are Lyars: Even Samuel and all the Prophets, who promised me the Kingdom, they are all Lyars; and I shall die before I can come to enjoy it. David having observed how he had offended in his Tongue, he is more careful of his Words, and made a strict Vow with himself that he would look better them. Psal. 39.1. I said I would take heed to my Ways, that I offend not with my Tongue. Look to the former slips of your Tongue, and how you have by your Words provoked God, and that will be a good means to make you more cautious for the future. A Mariner that hath twice touched upon a Rock, and been like to be cast away, will be more careful how he comes there again.

3 Rule. Watch your Tongue: Most Sin is committed for want of Watchfulness. As the Tongue hath a double Fence set about it, so it had need have a double Watch. The Tongue when it is let loose will be ready to speak loosly; watch it, lest it run beyond its Bounds, in frothy and sinful Discourse: Prov. 30.32. If thou hast thought Evil, lay thy Hand upon thy Mouth: That is (say some) lay thy Hand upon thy Mouth in token of Repentance. But it may bear another Sence: If thou hast thought Evil, if angry malicious thoughts come into thy Mind, lay thy Hand upon thy Mouth to stop thy Lips, that thy thoughts come not into Words; do not speak what thou thinkest▪ If thou hast in thy Heart conceived Evil, let not thy Tongue be the Midwife to bring it forth; lay thy Hand upon thy Mouth. The Spiritual Watch must be kept daily: Watch and Pray: ’Tis not enough to Pray against Sin, but you must Watch against it. Look to your Tongue that there be no Wild Fire got into it. The Jews Sealed the Sepulchre and set a Watch: So Seal up your Lips, by an Holy Vow, and then Watch them that they speak no Evil.

4 Rule. If you would not offend in your Tongue, ponder your Words well before you speak, Eccles. 5.1. Be not rash with thy Mouth. Some speak vainly, because inconsiderately; they do not weigh their Words before they speak them. He must needs make wild Work in Printing, that should print his Letters and never mind how he sets them. He that speaks rashly, speaks rudely, and discovers either Indiscretion or Sin. Words spoken in haste may be repented of at leisure: As it is with a Man’s going; if he goes carelesly, and doth not mind his way, his Foot may be in a Slough e’er he is aware: So with a Man’s speaking, If he do not mind his Words, but gives his Tongue liberty, he may speak not only unadvisedly, but unholily, and give just offence.

5 Rule. If you would not offend in your Tongue, pray to God to guard your Tongue: Psal. 141.3. Set a Watch, O Lord, before my Mouth. Set not about this Work in your own Strength, but implore God’s help. The Tongue can no Man tame, Jam. 3.8. Man that can tame the fiercest Creatures, Lion, Wolf, Elephant, yet cannot tame the Tongue; but God can tame it; therefore go to him by Prayer: Pray, Lord, set a Watch before the Door of my Lips; keep me, that I may speak nothing to grieve thy Spirit, or that may tend to thy dishonour. God is the great Lord-Keeper, he keeps the Heart and Tongue. Pray, that his fear may be a Golden Bridle to check us from speaking Evil; then we are safe when we have God for our Guardian.

6 Rule. If you would be kept from evil speaking, inure your Tongues to good speaking. If you would not have the Cask have a bad scent, put good Liquor into it: So if you would not have your Tongue run out sinfully, let it be used to good discourse; speak often one to another of Christ, and the things pertaining to the Kingdom of God: The Spouses Lips drop’d as an Honey-comb, Cant. 4.11.

MOTIVES. Vse. To beware of Tongue-Sins

1 Motive. If you have no care of your Tongues, all your Religion is Vain. Jam. 1.26. If any Man among you seems to be Religious, and bridleth not his Tongue, this Man’s Religion is vain. Many a one will hear the Word, and make a profession of Religion; but cares not what Liberty he takes in his Tongue, to reproach and vilifie others. This Man’s Religion is vain: That is, 1. He hath no Religion, his Religion is but a shew or pretence. The Blazing Comet is no Star. 2. It is vain, because it is ineffectual; it hath not that force upon him as Religion ought. That is a vain Thing, that doth not do its Work, or Answer its End. That Engine is vain, that will not carry the Water. That Physick is vain, that will not Work. That Ship is vain, that will not Sail. And that Religion is vain, which is ineffectual; it will not Bridle the Tongue, or Master the Passions. That which doth not attain the end for which it was appointed, is a vain Thing.

2 Motive. The Tongue discovers much of the Heart. Verba sunt nuncia cordis: Such as the Tongue is, such commonly the Heart is. A lascivious Tongue shews a lustful Heart; an earthly Tongue a covetous Heart; a murmuring Tongue a discontented Heart: The Tongue is oft a Commentary upon the Heart. As the Face breaking out in Sores shows the Blood is corrupt; so the Tongue breaking out in sinful Discourse shows the Heart is corrupt.

3 Motive. To allow our selves in the abuse of the Tongue, cannot stand with Grace. I know a good Man may sometimes speak unadvisedly with his Lips; he may fly out in Words, be in a Passion; but he doth not allow himself in it; when his Passion is over he weeps. Rom. 7.15. What I do I allow not; but for a Man to allow himself in Sin, Censuring, Slandering, dropping Words like Coals of Fire; sure it is not consistent with Grace. A Sheep may fall into the Dirt, but doth not lie there. A good Man may fall into a Sin of the Tongue, but doth not lie in it, he gets out again by repentance. To allow one’s self in Sin, shews a Man is overcome of it; that he regards it in his Heart, and that is inconsistent with Grace, Psal. 66.18.

4 Motive. The Sins of the Tongue are very defiling: 〈 in non-Latin alphabet 〉, Jam. 3.6. The Tongue defileth: Defiling to one’s self, and chiefly defiling to others. The Tongue conveys Poison into the Ear of another; sometimes by false Suggestions, raising Prejudices in the Mind of another, against such a Person; sometimes by passionate Speeches, the Spirit of another is provoked; as the firing one Beacon causeth more Beacons to be fired: So one angry Tongue makes more, and stirs up the Fire of Contention.

5 Motive. The Evil Tongue is set on Fire of Hell. In the Text, Isaiah’s Tongue was set on Fire from Heaven; but a malicious, censorious, passionate Tongue, is set on Fire from Hell. When Satan inflames the Tongue, then it spits Fire: How rashly and sinfully did the Prophet Jonah speak, Ch. 4.9. I do well to be angry to the Death. Jonah in the Hebrew signifies a Dove, which is without Gall; but he shew’d too much Gall of bitterness: What! to be angry! and to be angry with God! and to justifie it! Sure his Tongue had not a Coal from God’s Altar; for that was very unseemly for a Prophet. When you find your Spirits inflamed, and your Tongues on Fire, say as it is Deut. 29.24. What means the Heat of this Great Anger? Whence doth this Fire come? Is this Coal fetched from the Altar, or the Infernal Pit? Doth not Satan kindle this Fire in my Tongue, and then warm himself at it?

6 Motive. The Sins of the Tongue are provoking to God, and prejudicial to us. 1. Provoking to God; they make the fury rise up in his Face, Psal. 106.33. Moses spake unadvisedly with his Lips. What was this unadvised Speech? Numb. 20.10, 11. Hear now ye Rebells; must we fetch you Water out of this Rock? Though he were a Favourite, and God had spoken with him Face to Face, yet God gives him a check for it; it turned his smile into a frown. 2. Prejudicial to us: Moses’s rash Speech shut him out of Canaan; it may us out of Heaven, of which that was but a Type. The Fiery Tongue oft brings Men to the Fiery Furnace. The rich Man cried for a drop of Water to cool his Tongue. Origen notes, he had sinned most in his Tongue, and God punished him most in his Tongue.

7 Motive. He who offends not in his Tongue is a perfect Man: An high expression. If any Man offend not in Word, the same is a perfect Man; that is, attained to a very high degree; in the highest Form of Christ’s School: A prudent Man, or an upright Man, or comparatively, in comparison of others, such as have not gotten the Conquest over their Passions; he is far above them; and in comparison of them he is a perfect Man; such an one was Holy Cranmer, that could not be provoked by the ill carriages of others, but requited injuries with kindness.

8 Motive. You must give an account to God, as well of your Speeches, as your Actions, Mat. 12.36. Every idle Word that Men shall speak, they shall give account thereof in the Day of Judgment: Words of no account will have an heavy account; and if God will reckon with Men for every idle, angry Word, then what will he do for sinful Oaths? O that my Words were written, Job 19.23. Truly if many People’s Words were written, they would be ashamed of them. And let me tell you, your Words are written, Rev. 20.12. The Books were opened. In the Book of God’s remembrance all your Words are written: You had need then be careful you offend not with your Tongues; God writes down all you speak, and you must give an account to him. When Latimer heard the Pen going behind the Hangings, he was careful in his Answers: And let me tell you, as your Words are, such will your Sentence be; when the Books are opened, God will proceed with you in Judicature, according to your Words. By your Words you shall be saved or condemned, Matth. 12.37. By thy Words thou shalt be justified, and by thy Words thou shalt be condemned: This should Bridle our Tongues from evil speaking. If our Words be good, the Sentence will go on our side; if evil, the Sentence will go against us; By thy Words, &c. Treasonable Words make Men guilty in Man’s Court; and vain, sinful in God’s.

2. Cor. 5.17. Therefore if any Man be in Christ, he is a New Creature, Old Things are passed away, behold all Things are become New.

IN this Scripture consists the Essence and Soul of Religion.

I note here Two Things.

1. Doctr. That the true Definition of a Christian is to be in Christ: If any Man be in Christ. He may be in the Church Visible, yet not in Christ. ’Tis not to be baptized into Christ’s Name, makes a true Christian; but to be in Christ; that is, to be grafted into him by Faith: And if to be in Christ makes a Christian, then there are but few Christians. Many are in Christ nominally not really; they are in Christ by Profession, not by Mystical Union. Are they in Christ that do not know him? Are they in Christ who persecute them that are in Christ? Sure such an Holy Head as Christ will disclaim such spurious Members.

2. Doctr. That whosoever is in Christ, is a New Creature.

For Illustration I shall shew, I. What a New Creature is: II. What a kind of Work it is.

I. What a New Creature is: It is a Second Birth added to the First, Joh. 3.3. It may be thus described: It is a Supernatural Work of God’s Spirit, renewing and transforming the Heart into the Divine Likeness.

1. The efficient Cause of the New Creature, is the Holy Ghost; no Angel or Archangel is able to produce it. Who but God can alter the Hearts of Men, and turn Stones into Flesh? If the New Creature were not produced by the Holy Ghost, then the greatest Glory in a Man’s Conversion would belong to himself; but this Glory God will not give to another; the turning of the Will to God is from God: Jer. 31.19. After I was turned I repented.

2. The Organical Cause, or Instrument, by which the New-Creature is formed, is the Word of God: Jam. 1.18. Of his own Will begat he us by the Word of Truth. The Word is the Seed out of which springs the Flower of the New-Creature.

3. The Matter of which the New-Creature consists, is the restoring God’s Image lost by the Fall.

Quest. But doth God in the New Creature give a new Soul?

Answ. No, he doth not bestow new Faculties but new Qualities; as in the altering of a Lute, the Strings are not new, but the Tune is mended: So in the New Creature, the substance of the Soul is not new, but is new tun’d by Grace; the Heart that before was Proud is now Humble; the Eyes that before were full of Lust, are now full of Tears. Here are new Qualities infused.

II. What a kind of Work the New Creature is.

I. The New Creature is a Work of Divine Power; so much it imports, because it is a Creation. The same Power which raised Christ from the Grave goes to the production of the New Creature, Eph. 1.20. It is a Work of greater Power to produce the New Creature, than to make a World. ’Tis true, in respect of God, all things are alike possible to him: But as to our apprehension it requires a greater Power to make a new Creature, than to make a World: For,

1. When God made the World he met with no opposition; but when God is about to make the New Creature, he meets with opposition; Satan opposeth him, and the Heart opposeth him.

2. It cost God nothing to make the World, but to make the New Creature costs him something: Christ himself was fain to become Man. In making the World it was but speaking a Word; but in making of the New Creature, it cost Christ the shedding of his Blood.

3. God made the World in six Days; but he is carrying on the New Creature in us all our Lives long. The New Creature is but begun here, it is not perfected or drawn in all its Orient Colours till it come to Heaven.

II. The New Creature is a Work of Free Grace. There is nothing in us to move God to make us anew; by Nature we are full of Pollution and Enmity, yet now God forms the New Creature. Behold the Banner of Love displayed! The New Creature may say, By the Grace of God I am what I am. In the Creation we may see the Strength of God’s Arm, in the New Creature we may see the Working of God’s Bowels. That God should Consecrate any Heart, and Anoint it with Grace, is an Act of pure Love: That he should pluck one out of the State of Nature, and not another, must be resolved into Free Grace: Matth. 11.26. Even so Father, for so it seemed good in thy sight. This will increase the Saints Triumphs in Heaven, that the Lot of Free Grace should fall upon them, and not on others.

3. The New Creature is a Work of rare Excellency. A Natural Man is a lump of Earth and Sin, God loaths him, Zach. 11.8. But upon the New Creature is a Spiritual Glory: As if we should see a piece of Clay turned into a sparkling Diamond▪ Cant. 3.16. Who is this that cometh out of the Wilderness, like Pillars of Smoak perfumed with Myrrhe and Frankincense? That is the Natural Man coming out of the Wilderness of Sin, perfumed with all the Graces of the Spirit. The New Creature must needs be Glorious, for it partakes of the Divine Nature, 2 Pet. 1.4. A Soul beautified with Holiness, is like the Firmament bespangled with glittering Stars. It is God’s lesser Heaven, Isa. 57.15. In the Incarnation God made himself in the Image of Man, in the New Creation Man is made in the Image of God: By our being Creatures we are the Sons of Adam, by being New Creatures we are the Members of Christ. Reason makes one live the Life of a Man, the New Creature makes him live the Life of God. A New Creature excells the rational Nature, and equals the Angelical, It is excellent to hear of Christ’s being Crucified for us, but more excellent to have Christ formed in us.

Concerning the New Creature, I shall lay down Two Positions.

1 Posit. That it is not in the Power of a Natural Man to convert himself; because it is a New Creation. As we cannot make our selves Creatures, so not New Creatures.

Quest. But why doth God command us to convert our selves, if we have no Power? Ezek. 18.31. Make you a New Heart.

Answ. 1. We once had Power. God gave us a Stock of Holiness, but we lost it. If a Master give his Servant Money to imploy in his Service, and he wastes and imbezles it, may not the Master require the Money of him? Though we have lost our Power to Obey, God hath not lost his Right to Command.

2. Though Men cannot convert themselves, and make themselves new Creatures, yet they may do more than they do in a tendency to it; they may avoid Temptations, they may read the Word; the same Feet that carry them to a Play will carry them to a Sermon; they may implore Divine Grace, but they do not what they are able; they do not improve the Power of Nature to the utmost, and put God to the Trial, whether he will give Grace.

3. God is not wanting to them who seek to him for Grace: Deus volentibus non deest: He is willing to put to his helping Hand. With his Command there goes a Promise, Ezek. 18.31. Make you a New Heart; and there is a Promise, Ezek. 36.26. A New Heart will I give you.

2 Posit. When God converts a Sinner he doth more than use a Moral Perswasion.

For Conversion is a New Creation, Eph. 4.24. The Pelagians talk much of Free Will; they say the Will of Man is by Nature asleep, and Conversion is nothing but the awakening a Sinner out of sleep, which is done by a Moral Perswasion: But Man is by Nature dead in Sin, Eph. 2.1. And God must do more than awaken him, he must enliven him before he be a New Creature.

1 Vse. Terrour, to such as are not New Creatures; such as are still growing upon the Stock of Old Adam, who continue in their Sins, and are resolved so to do, these are in the Gall of Bitterness, and are the most miserable Creatures that ever God made, except the Devils. These stand in the place where all God’s Arrows fly; these are the Centre where all God’s Curses meet. An Unregenerate Person is like one in Debt, that is in fear to be arrested; he is every Hour in fear to be arrested by Death, and carried Prisoner to Hell. Can that Traytor be happy who is fed by his Prince in Prison, only to be kept alive for Execution? God feeds the Wicked as Prisoners, they are reserved for the Day of Wrath, 2 Pet. 2.9. How should this fright Men out of their Natural Condition, and make them restless till they are New Creatures.

2 Vse: Trial, whether we are New Creatures, our Salvation depends upon it.

1. I shall show you the Counterfeit of the New Creature, or that which seems to be the New Creature, but is not.

1 Counterfeit. Natural Honesty, Moral Vertue, Prudence, Justice, Liberality, Temperance; these make a Glorious show in the Eye of the World, but differ as much from the New Creature, as a Meteor from a Star. Morality indeed is commendable, and it were well if there were more of it. This our Saviour loves. Mark 10.21. Then Jesus beholding him loved him. It was a love of Compassion not Election. Morality is but Nature at best, it doth not amount to Grace.

1. There is nothing of Christ in Morality, and that Fruit is sowre which grows not upon the Root Christ.

2. Moral Actions are done out of a vain-glorious Humour, not any respect to God’s Glory. The Apostle calls the Heathen Magistrates Unjust, 1 Cor. 6.1. While they were doing Justice in their Civil Courts they were Unjust; their Vertue became Vice, because Faith was wanting, and they did all to raise them Trophies for their own Praise and Fame; so that Morality is but the wild Olive of Nature, it doth not amount to Grace. Heat Water to the highest degree, you cannot make Wine of it, it is Water still: So let Morality be raised to the highest, it is Nature still; ’tis but Old Adam put in a better dress. I may say to a civil Man, Yet lackest thou One Thing, Mark 10.21. Moral Vertue may stand with the hatred of Godliness. A Moral Man doth as much hate Holiness as he doth Vice. The Stoicks were Moralists, and had sublime Notions about Vertue, yet were the deadliest Enemies St. Paul had, Acts 17.18. So that this is a counterfeit Jewel.

2 Counterfeit, Religious Education is not the New-Creature. Education doth much cultivate and refine Nature: Education is a good Wall to plant the Vine of Grace against, but it is not Grace. King Joash was good, as long as his Unkle Jehoiada lived, but when Jehoiada died, all Joash his Religion was buried in his Unkle’s Grave, 2 Kings 12.2. Have not we seen many who have been trained up religiously under their Parents, and were very hopeful; yet these fair Blossoms of Hope, have been blown off, and they have lived to be a shame to their Friends?

3 Counterfeit. A Form of Godliness is not the New Creature. Every Bird that hath fine Feathers hath not sweet Flesh. All that shine with the Golden Feathers of Profession are not Saints: 2 Tim. 3 5. 〈 in non-Latin alphabet 〉, Having a Form of Godliness, but denying the Power. What is a lifeless Form? Formality is the Ape of Piety: Formalists may perform all the external parts of Religion, Pray, Fast, give Alms. Whatever Duties a Believer doth in sincerity, the same may a Formalist do in Hypocrisie. How devout were the Pharisees? How Humble was Ahab? What a Reformer was Jehu? yet all this was but a formal show of Religion. Daedalus by art made Images to move of themselves, insomuch that People thought they were living. Formalists do so counterfeit, and play a Devotion, that others think they are living Saints. They are Religious Mountebanks.

4 Counterfeit. Every Change of Opinion doth not amount to the New Creature: A Man may change from Error to Truth, yet no New Creature; here is a Change in the Head, but not in the Heart: One may be Orthodox in his judgment; yet not cordially embrace the Gospel: He may be no Papist, yet no true Believer: He who is changed only in Opinion, is but almost a Christian, and shall be but almost saved.

5 Counterfeit. Every sudden Passion, or stirring of the Affections, is not the New Creature. There may be Affections of Sorrow; some upon the reading the History of Christ’s Passion may be ready to weep, but it is only a Natural tenderness which relents at any Tragical sight. Affections of desire may be stirred, Joh. 6. Lord evermore give us this Bread: But these basely deserted Christ, and would walk no more with him, ver. 66. Many desire Heaven but will not come up to the Price. Affections of Joy may be stirred: In the Parable the Second sort of Hearers are said to receive the Word with joy, Matth. 13.20. What was this but to have the Affections moved with delight in hearing: Yet that this did not amount to the New Creature is plain. 1. Because those Hearers are said to have no root. 2. Because they fell away, ver. 21. King Herod did hear John Baptist gladly; he was much affected with John’s Preaching; Where then was the defect? Why was not Herod a New Creature? The reason was, because Herod was not reformed by the Baptist’s Preaching; his Affections were moved, but his Sin was not removed. Many have sweet Motions of Heart, and seem to be much affected with the Word, but their love to Sin is stronger than their love to the Word; therefore all their good Affections prove abortive and come to nothing.

6 Counterfeit. One may have trouble for Sin; yet not be a New Creature. Trouble of Spirit may appear, while God’s Judgments lie upon Men; but when these are removed, their trouble ceaseth, Psal. 78.34. When he slew them, then they sought him, nevertheless they did flatter him with their Lips. Metal that melts in a Furnace, take it out of the Furnace and it returns to its former hardness: Many in time of Sickness seem to be like melted Metal. What Weeping and wringing of Hands? What Confessions of Sin will they make? Do not these look like New Creatures? But assoon as they recover they are as bad as ever; their Pangs go off again, and it never comes to a New Birth.

7 Counterfeit. A Man may have the Spirit, yet not be a New Creature. The Apostle supposeth a Case, that one might be made Partaker of the Holy Ghost, yet fall away, Heb. 6.4. A Man may have some slight transient Work of the Spirit, but it doth not go to the root; he may have the common Gifts of the Spirit, but not the special Grace; he may have the Spirit to convince him, not to convert him; the Light he hath is like a Winter Sun, which hath little or no influence; it doth not make him more Holy; he hath the Motions of the Spirit, but walks after the Flesh.

8 Counterfeit. Every abstaining from Sin is not the New Creature. This abstaining may be,

1. From Restraining Grace, not Renewing Grace: As God with-held Laban from hurting Jacob, Gen. 31.24. The Lord may restrain Men from Sin by the Terrour of a Natural Conscience. Conscience stands as the Angel with a drawn Sword, and saith, do not this Evil. Men may be frighted from Sin, but not divorced:

2. Men may abstain from Sin for a while, and then return to it again; as Saul left off pursuing David for some time, and then hunted him again. This is like a Man that holds his Breath under Water, and then takes Breath again. Jer. 34.15, 16. Ye were now turned, and had done right in my sight; but ye turned and polluted my Holy Name.

3. Men may leave gross Sin, and yet live in more Spiritual Sins; leave Drunkenness, and live in Pride; leave Uncleanness and live in Malice: The Pharisee boasted he was no Adulterer, but he could not say he was not Proud or Superstitious; here he left gross Sin, and lived in Spiritual Sins.

4. Men may leave Sin partially; abstain from some Sins, not all; they feed some Sin in a corner. Herod left many Sins, but one Sin he lived in, viz. Incest. All this doth not amount to the New Creature.

II. I shall shew you wherein the Essence of the New Creature consists.

1 In General. To the constituting of the New Creature, there must be a great Change wrought. He who is a New Creature is not the same Man he was. Alter idem. He is of another Spirit. Numb. 14.24. My Servant Caleb, because he had another Spirit. When the Harlot Lais came to one of her old Acquaintance, after he was converted, and tempted him to Sin, Ego non sum Ego, saith he, I am not the same Man.

When one becomes a New Creature, there is such a visible Change, that all may see it; therefore it is call’d a Change from Darkness to Light, Acts 26.18. Paul, a Persecutor, when converted, was so altered, that all who saw him, wondred at him, and could scarce believe that he was the same Man, Acts 9.21. as if another Soul had lived in the same Body. Mary Magdalen, an unchast Sinner, when once savingly wrought upon, what a penitent Creature did she become? Her Eyes, that were enticements of Lust, she takes Penance of them, and washed Christ’s Feet with her Tears: Her Hair, which she was so proud of, and which was a Net to entangle her Lovers, she now takes Penance of it, and wipes Christ’s Feet with it. Thus the New Creature makes a visible change. Such as are the same as they were, as vain and proud as ever, here is no New Creature to be seen; for then a mighty change would appear. 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, &c.

But every Change doth not evidence the New Creature.

1. There is a change from one Extream to another; from a Prodigal, to an Usurer; from a Turk, to a Papist. This is as if one should recover of one Disease, and die of another.

2. There is an outward change, which is like the washing of a Swine. Ahab was much changed to outward view, when he rent his Cloaths, and put on Sackcloth. 1 Kings 21.27. insomuch that God stands and wonders at him: Seest thou how Ahab humbleth himself? Yet for all this, he was but an Hypocrite.

Quest. What Change then is that which is requisite in the New Creature?

Answ. It is an inward Change, a change of Heart. Though the heart be not new made, it is new moulded. Jer. 4.14. Wash thy heart, O Jerusalem. Ahab’s Cloaths were rent, but not his Heart. The outward change will do no good without the inward. What will become of them then who have not so much as an outward Change?

Thus you see in General, That in the production of the New Creature, there must be a change.

II. More particularly: The Change in the new creature consists in two things; and they are both set down in the Text: Old things are passed away; behold all things are become new.

I. Old Things are passed away.] Old Pride, old Ignorance, old Malice. The old House must be pulled down, ere you can set up a new.

Object. If all old things must pass away, then there are no new creatures. Who can be quite freed from Sin? Doth not the Apostle complain of a Body of Death?

Answ. We must know that the change wrought in the new creature, though it be a through change, yet it is not a perfect change; Sin will remain: As there is a Principle of Grace, so of Corruption; like Wine and Water mix’d, there is in the Regenerate Flesh as well as Spirit. Here a Question ariseth.

Quest. If Sin in the Regenerate is not quite done away, then how far must one put off the old Man that he may be a new creature? Of which hereafter.

Therefore if any Man be in Christ, he is a new Creature; old things are passed away, behold all things are become new.

Doct. That whosoever is in Christ, is a new Creature.

We are now upon the Trial of the New Creature. In it there is a Change wrought, and this Change consists in Two Things; which are set down in the Text.

• 1. Old things are passed away.

• 2. All things are become new.

I. Old things are passed away.] Old Pride, old Ignorance, old Malice. The old House must be pull’d down ere you can set up a new.

Object. But if all old things must pass away, then there are no new Creatures. Who can be quite freed from Sin? Doth not Paul complain of a Body of Death?

Answ. We must know the change wrought in the new Creature is but imperfect; as there is a Principle of Grace, so of Corruption; like Wine and Water mixed, there is in the regenerate Flesh as well as Spirit.

Quest. If Sin in the regenerate is not quite done away, then how far must one put off the old Man that he may be a new Creature?

Answ. 1. There must be a grieving for the Remains of corruption. Rom. 7.24. O wretched man that I am, who shall deliver me from this body of Death? Paul did not cry out of his Sufferings, his being beaten with Rods, ship-wrack’d, stoned; but (like the Bird of Paradise) he bemoaned himself for sin. In the new Creature there must be quotidianus mugitus, a daily mourning for the in-dwelling presence of corruption. A Child of God doth not wear Sin as a Gold-Chain, but as a Fetter.

2. In the new Creature there must be a detestation of old things; as one would detest a Garment in which is the Plague. It is not enough to be angry with Sin; but we must hate it. Psal. 119, 163. I hate and abhor lying. Hatred is the highest degree of Enmity. And we must hate Sin, not only for its hurtful Effect, but its loathsom Nature; as one hates a Toad for its poysonful quality.

3. In the new Creature there is an opposition against all old things. A Christian not only complains of Sin, but fights against it, Gal. 5.17.

Quest. But may not a natural man oppose Sin?

Answ. Yes; but there is a great difference between his opposing Sin, and the new Creature’s opposing it.

I. There is a difference in the Manner of Opposition.

1. The Natural Man opposeth Sin only for the Shame of it, as it eclipseth his Credit: But the new Creature opposeth Sin for the Filth of it: it is the Spirit of Mischief: ’Tis like Rust to Gold, or as a Stain to Beauty.

2. The Natural Man doth not oppose all Sin.

1. He doth not oppose inward Sins; he fights against such sins as are against the light of a natural Conscience; but not against Heart-sins, the first risings of vain Thoughts, the stirrings of Anger and Concupiscence, the venom and impurity of his Nature.

2. He doth not oppose Gospel-sins; Pride, Unbelief, Hardness of Heart, spiritual Barrenness; he is not troubled that he can love God no more.

3. He opposeth not Complexion-sins; such as the Byass of his Heart carries him more strongly to; as Lust, or Avarice. He saith of his Constitution-sin as Naaman, 2 Kings 5.18. In this thing the Lord pardon thy Servant. But the new Creature opposeth all kind of sin; Odium circa speciem. As he that hates a Serpent, hates all kind of Serpents. Psal. 119.104. I hate every false way.

II. There is difference between the Natural Man’s opposing Sin, and the New Creature’s opposing it, in regard of the Motives.

A Natural Man opposeth sin from carnal Motives; to stop the Mouth of Conscience, and to prevent Hell.

But the new Creature opposeth sin upon more noble Motives; out of love to God, and fear of dishonouring the Gospel.

4. In the new Creature there is mortifying old corrupt Lusts. Gal. 5.24. They that are Christ’s have crucified the Flesh. The new Creature is said to be dead to Sin, Rom. 6.11. He is dead as to the love of sin, that it doth not bewitch; and as to the power of it, that it doth not command. The new Creature is continually crucifying Sin. Some Limb of the old Adam every day drops off; though Sin doth not die perfectly, it dies daily.

A gracious Soul thinks he can never kill sin enough. He deals with sin as Joab with Absalom. 2 Sam. 18.14. He took three darts in his hand, and thrust them through the heart of Absalom. So with the three Darts of Faith, Prayer, and Repentance, a Christian thrusts through the Body of Sin; he never thinks this Absalom is enough dead.

Try then if we have this first Sign of the new Creature, Old things are passed away. There is a grieving for sin, a detesting it, an opposing it, a mortifying it: This is the passing away of old things; though not in a legal sence, yet in an Evangelical; and though it be not to Satisfaction, yet it is to Acceptation.

The second Trial of the New Creature, is, All things are become new. The new Creature is new all over. Grace, though it be but in part, yet is in every part.

By nature every branch of the Soul is defiled with sin, as every part of Wormwood is bitter; so in Regeneration, every part of the Soul is replenished with Grace. Therefore Grace is call’d The new Man, Eph. 4.24. Not a new Eye, or a new Tongue; but a new Man. There are new Dispositions, new Principles, new Aims; all things are become new.

I. In the new Creature there is a new Understanding. Eph. 4.23. Be renewed in the Spirit of your Mind. The first thing a Limner draws in a Picture is the Eye. When God newly limns us, and makes us new Creatures, the first thing he draws in our Souls, is a new Eye: The new Creature is enlightned to see that which he never saw before.

1. He knows Christ after another manner. An unconverted Man by the Light of common Grace may believe Christ to be the Son of God; but the new Creature knows Christ after another-guise manner; so as to esteem him above all, to adore him, to touch him by Faith, to fetch an healing virtue from him.

2. The new Creature knows himself better than he did. When the Sun shines into a Room, it discovers all the Dust and Cobwebs in it; so, when the Light of the Spirit shines into the Heart, it discovers that Corruption which before lay hid; it shews a man his own vileness and Nothingness. Job 40.4. Behold I am vile. A wicked man, blinded with Self-Love, admires himself; like Narcissus, that seeing his own shadow upon the Water, fell in love with it. Saving Knowledge works self-abasement. Lord, thou art Heaven, and I am Hell, said a Martyr. Hath this Day-Star of Knowledge shined in our Mind?

II. The new Creature is renewed in his Conscience. The Conscience of a Natural Man is either blind, or dumb, or seared: But Conscience in the new Creature, is renewed. Let us examine, Doth Conscience check for sin? The least Hair makes the Eye weep; and the least sin makes Conscience smite. How did David’s Heart smite him for cutting off the Lap of Saul’s Garment? A good Conscience is a Star to guide, a Register to record, a Judge to determine, a Witness to accuse or excuse; if Conscience doth all these Offices right, then it is a renewed Conscience, and speaks peace.

III. In the new Creature the Will is renewed. An old Bowl may have a new Byass put into it: The Will having a new Byass of Grace put into it, is strongly carried to Good. The Will of a Natural man opposeth God. When the Wind goes one way, and the Tide another, then there is a Storm; so it is when God’s Will goes one way, and ours another: But when our Will goes with God’s, as the Wind with the Tide, then there’s a sweet Calm of Peace in the Soul. The sanctified Will answers to God’s Will, as the Echo to the Voice. Psal. 27.8. When thou saidst, Seek ye my face, my Heart said unto thee, Thy Face, Lord, will I seek; and the Will being renewed, like the primum Mobile, it carries all the Affections along with it.

IV. The new Creature hath a new Conversation. Grace alters a man’s walk: Before he walked proudly, now humbly; before loosly, now holily. He makes the Word his Rule, and Christ’s Life his Patern. Phil. 3.20. Our Conversation is in Heaven. As a Ship that is sailing Eastward, there comes a Gale of wind and blows it Westward; So, before a man did sail Hell-ward, and on a sudden the Spirit of God comes upon him, and blows him Heaven-ward; here is a new Conversation. It was a Speech of Oecolampadius, I would not speak or do any thing that I thought Jesus Christ would not approve of, if he were here corporally present. Where there is circumcision of heart, there is circumspection of Life. If we find it thus, that all things are become new, then we are new Creatures, and shall go to the new Jerusalem when we die.

Vse 3. Exhortation. Labour to be new creatures. Nothing else will avail us. Gal. 6.15. Neither Circumcision availeth any thing, nor Vncircumcision, but a new Creature. We are for new Things; we love new Fashions, and why not new Hearts? But People are full of Prejudices against the new Creature.

Object. 1. If we are new creatures, there must be so much strictness in Religion, so much praying and watching as discourageth.

Answ. 1. Is there any thing excellent to be obtained without Labour? What pains is taken in searching for a Vein of Silver, or seeking for Pearl? Men cannot have the world without labour; and would they have Salvation so?

2. The Labour in Religion bears no proportion with the Reward. What are a few tears shed, to a weight of Glory? The Soldier is content to wrestle with difficulties, and undergo a bloody Fight for a glorious Victory. In all Labour for Heaven there is Profit: ’Tis like a Man that digs in a Gold-Mine, and carries away all the Gold.

3. Men take more pains to go to Hell: What pains doth an ambitious man take to climb to the Pinacle of Honour? Tullia rid over the dead Body of her Father to be made Queen. How doth the covetous man tire himself, break his sleep, and his peace, to get the World? Thus some Men take more pains in the Service of sin, than others do in the pursuit of holiness. Men talk of pains in Religion; when God’s Spirit comes into one, it turns Labour into Delight. ’Twas Paul’s Heaven to serve God, Rom. 7.22. The ways of Wisdom are pleasantness, Prov. 3.17. ’Tis like walking among Beds of Spices, which cast forth a sweet Perfume.

Object. 2. But if we leave our old company, and become new creatures, we shall be exposed to many Reproaches.

Answ. Who are they that speak evil of Religion, but such as are evil? Male de me loquuntur sed mali, said Seneca. Besides, is it not better that Men reproach us for being good, than that God damn us for being wicked? Mat. 5.11. Blessed are ye when men shall revile you. Stars are nevertheless glorious, though they have ugly Names given them, as the Bear, and the Dragon. A Saint’s Reproachs are like a Soldier’s Scars, honourable. 1 Pet. 4.14. If ye are reproached for the Name of Christ, a Spirit of God, and of Glory rests upon you. While Men clip your Credit, to make it weigh lighter, they make your Crown heavier.

Having answered these Objections, I come now to re-assume the Exhortation. Above all things, labour to be New Creatures.

MOTIVES

1. In this true Christianity doth consist; it is not Baptism makes a Christian: Many are no better than baptized Heathens. The essential part of Religion lies in the new creature. Rom. 2.29. Circumcision is that of the Heart. Every thing hath a Name from the better part; we call a Man a Reasonable Creature, because of his Soul, which is the more noble part; so one is called a Christian, because he acts from a Principle of the new creature, which the carnal man doth not.

2. It is the new creature fits us for Communion with God: We cannot converse with God till then. Birds cannot converse with men unless they had a Rational Nature put into them; nor can Men converse with God, unless being made new creatures, they partake of the Divine Nature. Communion with God is a Mystery to most. Every one that hangs about the Court, doth not speak with the King: All that meddle with holy Duties, and as it were, hang about the Court of Heaven, have not communion with God. ’Tis only the new creature enjoys God’s Presence in Ordinances, and sweetly converses with him, as a Child with a Father.

3. The necessity of being new creatures.

1. Till then we are odious to God. Zech. 11.8. My Soul loathed them. A Sinner is to God worse than a Toad; a Toad hath no Poyson, but what God hath put into it; but a Sinner hath that which the Devil hath put into him. Acts 5.3. Why hath Satan filled thy heart to lye? A wicked Man is possessed with an evil Spirit. One man is possessed with the Devil of Pride, another with the Devil of Malice. This must needs make Persons odious to God, to be possessed with the Devil. Thus it is till we become new creatures.

2. Till we are new creatures, our Duties are not accepted with God; they are but wild Grapes.

1. Because God accepts no man but where he sees his Image. The new creature is call’d the renewing of God’s Image, Eph. 4.24. When they brought Tamerlane a Pot of Gold, he asked what stamp it had on it: And when he saw the Roman stamp on it, he refused it: So if God doth not see his own Stamp and Image on the Soul, he rejects the most specious Services.

2. Duties of Religion are not accepted without the new Creature, because there is that wanting which should make them a sweet Savour to God. The holy Oil for the Tabernacle, was to be made of several Spices and Ingredients, Exod. 30.23. Now, if any of these Spices had been left out, it had not been pleasing. The unregenerate Man leaves out the chief Spice in his Duties, and that is Faith. And, Heb. 11.6. Without Faith it is impossible to please God. Faith lays hold on Christ, and so is accepted.

3. Such as are not new creatures, but grow upon the Stock of old Adam, get no benefit by Ordinances: They are to them as Diascordium in a dead Man’s Mouth; they lose their virtue. Nay, not only Ordinances do them no good, but hurt. It were sad if all a man did eat should turn to poison. The Word Preached is a Savour of Death; ’tis not healing, but hardning. Nay, Christ himself is accidentally a Rock of offence, 1 Pet. 2.7. The Wicked stumble at a Saviour, and suck death from the Tree of Life.

4. Without being new creatures, we cannot arrive at Heaven. Rev. 21.27. There shall in no wise enter into it any thing that defileth. Heaven is not like Noah’s Ark, that received clean and unclean. A Sinner is compared to Swine, 2 Pet. 2.22. And shall a Swinish Creature tread upon the Golden Pavement of Heaven? Indeed the Frogs came into King Pharoah’s Court; but in Heaven there is no entertainment for such Vermin.

’Tis only the new creature qualifies us for Glory. This consecrates the Heart, and only the pure in heart shall see God. The new creature elevates the Soul, as the Loadstone elevates the Iron. A Soul renewed by Grace, is fit to ascend to the heavenly Glory.

4. The Excellency of the new Creature.

• 1. the Nobility.

• 2. The Immortality.

I. The Nobility. The new Creature fetcheth its Pedigree from Heaven; ’tis born of God. God counts none else of the Blood Royal; it enobles a man’s Spirit; he aspires after the Favour of God, and looks no lower than a Crown. The new creature raiseth one to honour; he excells the Princes of the Earth, Psal. 89.27. and is Fellow-Commoner with Angels.

II. The Immortality. The new creature is begotten of the incorruptible Seed of the Word, and never dies: It lasts as long as the Soul, as Angels, as Heaven. God hath laid out much Cost upon it; and if it perish, he should lose all his Cost. When Xerxes destroyed the Temples in Greece, he caused the Temple of Diana to be preserved for its beautiful Structure. The new creature is God’s Temple, adorned with all the Graces, which he will not suffer to be demolished. Riches take Wings, Kings Crowns tumble in the Dust: Nay, some of the Graces may cease; Faith and Hope shall be no more, but the new creature abideth for ever, 1 John. 2.27.

5. The Misery of the unregenerate creature: Dying so, I may say of him, as Christ said of Judas, Mark 14.21. It were good for that Man if he had not been born. Better have been a Toad, a Serpent, any thing, if not a new creature. The old Sinner must go into old Tophet, Isa. 30.33.

Damned Caitiffs will have nothing to ease their Torments; not one drop of Honey in all their Gall. In the Sacrifice of Jealousie, there was to be no Oil put to it, Numb. 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned, to lenifie them.

Therefore get out of the Wild Olive of Nature; labour to be new creatures, lest you curse your selves at last. A sinful Life will cause a despairing Death.

Quest. What shall we do to be new Creatures?

Answ. 1. Wait on the Ordinances. The Preaching of the Word is the Seed of which the new Creature is formed: This is the Trumpet which must make the dead in Sin come out of their Grave.

2. Pray earnestly for the new Creature: Lord, thou hast made me once, make me again: What shall I do with this old heart? It defiles all it toucheth. Urge God with his Promise. Ezek. 36.26. A new Heart will I give you. Say, Lord, I am as the dry Bones; but thou didst cause Breath to come into them, Ezek. 37.10. Do the same to me; breath a supernatural Life of Grace into me.

Vse 4. Thankfulness. Let such as are new creatures stand upon Mount Gerizim, blessing and praising God: Ascribe all to the Riches of God’s Love; set the Crown upon the head of free Grace. God hath done more for you than if he had made you Kings and Queens. Though you have not so much of the World as others, you are happier than the greatest Monarchs upon Earth; and I dare say, you would not change with them. The Apostles seldom speak of the new Creation, but they join some thankful Praises with it. 1 Pet. 1.3. Blessed be God, who according to his abundant mercy hath begotten us again to a lively hope. Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance in light. The new creature is a sign of Election, a badge of Adoption. What distinguishing Love is this, that God should make any of us new creatures, when he hath left the greatest part of the World to perish in their Sins? Such as are Paterns of Mercy should be Trumpets of Praise.