A Body of Practical Divinity

Oecolampadius, I would not speak or do anything 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 n • w, then we are new Creatures, and shall go to the new Jerusalem when we die.

Use 3. Exhortation. Labor to be new creatures. Nothing else will avail us. Gal. 6.15. Neither Circumcision availeth anything, nor Uncircumcision, 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 anything excellent to be obtained without Labor? What pains is taken in searching for a Vein of Silver, or seeking for Pearl? Men cannot have the world without labor; and would they have Salvation so?

2. The Labor 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 Labor for Heaven there is Profit: 'It is 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 Honor? 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 Labor into Delight. 'Twas Paul 's Heaven to serve God, Rom. 7.22. The ways of Wisdom are pleasantness, Prov. 3.17. 'It is 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, honorable. 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, labor to be New Creatures.

Of the Government of the Tongue.

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, verse. 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 bit 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 Mohammedans, 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. John. 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, John. 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: Jerome. 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 poor's out foolishness: like the Water in a Spout • that runs out unprofitably and doth no good. Many have a Sea of W • r • s, 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: I am. 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 Hypocrisy, than to be over-hasty in judging and censuring Persons. A Gracious Heart censures himself, and hath charitable thoughts of others; the Hypocrite e 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 itself is no Shield from Slander. The Lambs Innocency will not preserve it from the Wolf. John the 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 Ier. 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 bely 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, I am. 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 Honor 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 Neighbor, 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 itself 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 Cretans were noted for Liars, Tit. 1.12. 〈 in non-Latin alphabet 〉 , &c. The Cretans are always Liars. It becomes not Christians to be Cretans. Nothing more contrary to God than a Lye; it shows 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: John. 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 Liars 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. Jerome saith, The Arian Faction pretended Friendship; they, saith he, kissed my Hands, but slandered me and sought my Ruin. Many have dissembling Tongues; they can say, Your Servant, and lay Snares: Prov. 29.5. A Man that flattereth his Neighbor, spreadeth snares for his Feet: You oft think you have a Frie • d 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 died. Impia sub dulci melle venena latent. For my part, I much question his Truth towards God, that will flatter and lie 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 shown before the whole Congregation.

10. The Evil Tongue is the Tongue given to Boasting. I am. 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 s • lf 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 thyself 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 Controversy, 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. Ier. 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 Rhetoric 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 Poison 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 anything? Or, can they deserve anything 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 deserved better ; and because they are crossed, therefore they utter discontented Expressions against God. He who is humble bears anything 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 satisfy their Hunger, Angels Food; yet murmured for want of Quails; not content that God should supply their want, but must satisfy 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 • eared, 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 causeless 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 men's Estates under a color of Law, and ruin them under a pretence of doing Justice.

Use 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 itself as a poison into all the Members of the Body. It hath made the Eye unchaste, 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, Hypocrisy, Atheism.

The Heart is like the Sea, where is the Leviathan, and creeping things innumerable, Psal. 104. If the Skin hath Boils or Leprosy 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 shows Reason why the Mouth is so froward; Frowardness is in his Heart. The Heart is a Store-house of Wickedness; therefore called the evil Treasure of the Heart, Mat. 12.35. Original Righteousness was a good Treasure; but we were robbed of that; and now there is an evil Treasure of Sin. The Word Treasure, denotes Plenty; to show the fullness 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.

Use 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 men's 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 anything to do with our Words? Who shall control 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 Dishonor 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.

Use 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 hab • o, 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 join'd the Imperfect: With the Present State of Grace is join'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 anymore 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 yourselves, 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.

Use 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.

1 Rule. If you would have better Tongues, labor for better Hearts. It is the Heart hath Influence upon the Tongue. The Heart fills the Tongue with Words, as the Cistern is filled 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 Liars: Even Samuel and all the Prophets, who promised me the Kingdom, they are all Liars; 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 loosely ; 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 : 'It is 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 Sepulcher 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 carelessly, and doth not mind his way, his Foot may be in a Slough ever 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 offense.

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 dishonor. 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 dropped as an Honey-comb, Cant. 4.11.

Against being weary in well-doing.

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 dishonor 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 been facere & male 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 Jointure, 2 Tim. 3.12. But why should this make us weary of well-doing? Is not our Life a Warfare ? 'It is 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 entered 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? John. 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 completed our Redemption, and said upon the Cross it is finished, then he entered 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 eo 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 easy and pleasant. When the Load-stone draws, it is easy 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 gratify ourselves: As he who digs in a Mine, while he sweats he gets Gold; while we glorify 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 Use. R • dargution. 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 hindered 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 Hypocrisy ends in Apostasy. 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 Use. 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 Honor, 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 Music 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. 'It is a beautiful sight to see Silver Hairs crowned with Golden Virtues. 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 enclosed in Gold, take it out of the Gold and it loseth its Virtue: False Hearts retain their Goodness no longer than they are enclosed 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 recompense 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 Apostasy 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 strewed 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 replied, 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, cried 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, easy Death. If anything make our Pillow easy 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 Labors and Sufferings. The Joy of Harvest makes amends for all the Labor 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 Husbandman 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 Jubilee.

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 slothful, 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 busy 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 labor 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 Traveler'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 knowing to do Good, and not to do it.

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 today or tomorrow 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 tomorrow; 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 tomorrow? 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, everything 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 shows 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 practice it. Without Knowledge we cannot do anything 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 Virtue; 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 steady in Storms and Tempests. The Apostle joins 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 shall • 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 Physic 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.

Use. 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. Ier. 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. 'It is 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. Ier. 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 practic 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.

Use 1. It shows 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 brutify 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. I am. 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 engrosseth all their Time and Thoughts. They are like Midas, who wished everything that he touched might be Gold: They have this dry Dropsy; thirsting after Gold more than Grace, and laboring more to have a full Purse, than a good Conscience. They know they should not vent their Passions, I am. 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 sin'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 rejoiceth in this, he warms himself at the Fire of Men's 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, sanctify 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 thoroughly convinced of the necessity of practic 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 Savior, 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 easy 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 practic 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 Physic will not take it. The things to be done in Religion, are judged 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 the 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. Judge. 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 Physic 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 gained, when his Conscience shall tell him, this is his Condemnation, that he knew to do Good, but did it not.

Use 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 • t a great Honor to be near allied to the Crown; but it is more Honor 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 profane, 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. I am. 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 enables. 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: Sanctify 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 deter 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; John. 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 Amalek ; 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. It is 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.

Use. 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 defense for themselves, yet they are resolved to hold fast their Iniquity: This is desperate willfulness. 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: Ier. 18.12. And they said there is no hope, but we will walk after our own Devices, and we will everyone 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 forever, because they were willful 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.

Use. 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 Uzzah: 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 stopped 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 tomorrow, as though you would inquire 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 shows 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 Poison, 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 sin'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 Battle 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 : 'It is 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 persuaded 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 sin'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. Ier. 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 spite of God's Law. This is saucily 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.

Use 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. Ier. 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 rained 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 thyself. 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 spite of Heaven ? Though they see the Iudgments 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 Belshazzar, hast not humbled thy heart, though thou knowest all this. Though thou sawest the Judgments of God upon thy Father, God turned him to Grass for his Pride; yet thou goest on in the same Sin. Ier. 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 Threatenings of God?

4. Do not they sin presumptuously; they know to do Good, yet do it not, who labor 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 labor 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 show 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 rattling 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 sin'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 sin'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 thyself that thou shouldest not die? he is forced to cry Guilty. The presumptuous Sinner is self-condemned, and he will clear God when God judgeth him. Psal. 51.4. That thou mayest 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. 'It is a Miracle if ever such recover by Repentance. Every little Hole in the Tiling, lets in Rain; but a Crack in the Foundation, endangers the Fall of the House. Every Sin of Infirmity is hurtful; but presumptuous Sin cracks the Conscience, and threatens the Ruin 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 turned 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. 'It is 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, Physic will do him no good; he may eat what he pleases; for he will die. So God, after Men have sin'd willfully, 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 willfully: 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 Apostasy; 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 filled thy Sails, that thou movest so swiftly in Sin. In Christ's time, there were many bodily possessed; but in our time, I fear they have their Souls possessed 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 Jealousy 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 justify the wicked. Should God favor presumptuous Sinners, he should justify the wicked, seem to like and approve all they have done; but he will not justify 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 Councils 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 sin'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 everyone 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 Country : 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 lie, 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 enlightened, though his Sin will be bitter to him afterwards, yet at present he may roll 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 Threatenings of the Word will set themselves in Battle 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. Jail-Sins have begun at little Sins.

2. If you would not sin presumptuously, viz. knowingly and willfully, then reverence the Dictates of Conscience; get Conscience well informed 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. Labor 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 entering.

An Alphabetical INDEX of the chief Matters of this Book.

A Catalogue of BOOKS sold by Thomas Parkhurst, at the Bible and Three Crowns, near Mercers Chapel in Cheapside.