Of Wisdom and Innocency. (3) to Who in are Christ are New Creatures. (1)

Of Wisdom and Innocency. (3)

2. The Serpent hath a Prudence and Subtilty in his Ear; the Serpent will not be deluded with the Voice of the Charmer, but stops its Ears: In this be wise as Serpents; stop your Ears from such as would discourage you from strict, holy walking. Some inspired by Satan, would raise prejudices against the Ways of God, that they are strew'd with Thorns of Mortification and Persecution. If you will be religious, you must hang your Harps upon the Willows, and bid Adieu to all Joy. Acts 28.22. This Sect is every where spoken against: Oh, be wise as Serpents! Stop your Ears to such as would discourage you from holy walking; they are the Devil's

Charmers. Godliness is the Root on which all true Joy grows; solid Joy, though not wanton. Psal. 138.5. Yea, they shall sing in the ways of the Lord. Acts 9.31. If we leave God, whither shall we go? When Saul left God, he went to the Witch of Endor, 1 Sam. 28.8.

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

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

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

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

In Respect of

• I. Meekness.

• II. Innocency.

• III. Purity.

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

II. We should be as Doves for Innocency.

The Innocency of the Dove is seen in Two Things.

• 1. Not to Deceive.

• 2. Not to Hurt.

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

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

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

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

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

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

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

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

Answ. This I shall answer in Twelve Particulars.

1. To be wise and innocent, consists in this; To be sensible of an injury, yet not revenge it. A Christian is not a Stoick, nor yet a Fury; he is so wise, that he knows when an Injury is done him; but so holy, that he knows how to pass it by. This is [gap], a most excellent temper of Soul; I had almost said, Angelical. As the Wind doth allay the heat of the Air, so Grace doth allay the heat of Revenge. Moses herein shew'd a mixture of the Serpent and the Dove: Miriam murmured against him. Numb. 12.2. Hath the Lord spoken only by Moses? Is he the only Prophet▪ to declare God's Mind to us▪ Moses was so wise as to discern her Pride, and slighting of him; yet so meek, as to bury the injury: When God struck her with Leprosie, he prays for her. Numb. 12.13. Heal her now, O God, I beseech thee. And upon his Prayer, she was cured of her Leprosie. A good

Christian hath so much Wisdom as to discern his Enemy's Malice; but so much Grace as to conquer his own: He knows it is the Glory of a Man to pass by a Transgression, Prov. 19.11. Though a Christian hath so much Prudence as to vindicate himself, yet so much Goodness, as not to avenge himself. Behold here the Serpent and the Dove united; Sagaity and Innocency.

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

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

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

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

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

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

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

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

4. Prudence and Holiness is seen in this; to know what we [gap] ▪ and do what we know. To know what we should do, there[gap] the Wisdom [gap] [gap]he Serpent; to do what we know, there is the [gap]nnocency of the Dove. Iohn [gap] Knowledge is a Jewel [gap] him that wear[gap] [gap] is the [gap] and [gap] of the Mind▪ Knowledge i[gap] [gap], the Eye of the Soul▪ to guide it in the right way; but this Knowledge must [gap]e joyn'd with holy [gap] ▪ To separate Practice from

Knowledge, is to separate the Dove from the Serpent. Many illuminated Heads can discourse fluently in Matters of Religion; but they do not live up to their knowledge: This is to have good Eyes, but to have the Feet cut off: They know they should not break the Sabbath, they should not defame or defraud; but they do not practise what they know: Here they separate the Dove from the Serpent; Vertue from Knowledge. How vain is Knowledge without Practice! As if one should know a Sovereign Medicine, and not apply it. Satan is a knowing Spirit, he hath enough of the Serpent; but that which makes him a Devil is, he wants the Dove, he doth not practise Holiness.

Of Wisdom and Innocency. (4)

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

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

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

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

First, Moderation is good in case of Anger. When the Passions are up, Moderation

sits as Queen and Governess in the Soul; it allays the Heat of Passion. Moderation is Fraenum Irae, the Bridle of Anger.

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

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

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

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

11. The uniting of the Serpent and the Dove, Wisdom and Holiness, consists in this, when we so lay up, as we lay out. 'Tis a Duty to provide for our Charge; 1 Tim. 5.8. If any provide not for his own he is worse than an Infidel: To lay up for our Family, here's the Wisdom of the Serpent; but we must lay out for the Poor two, here's the mixture of the Dove. 1 Tim. 6.17. Charge them that are rich in the World that they do Good, that they be rich in Good Works. The Poor Man is as it were an Altar, if we bring our Alms and lay upon it, with such Sacrifices God is well pleased. Faith though it hath sometimes a trembling Hand, it must not have a

withered Hand; but must stretch forth it self to Works of Mercy: There's nothing lost by Charitableness: Prov. 11.25. The liberal Soul shall be made fat. Psal. 41.1. Blessed is he that considereth the Poor, thou wilt make all his Bed in his Sickness. While Men do so remember their Family, that they do not forget the Poor, they show both Prudence and Piety; they unite the Serpent and the Dove.

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

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

Who in are Christ are New Creatures. (1)

2. Cor. 5.17.

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

IN this Scripture consists the Essence and Soul of Religion.

I note here Two Things.

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

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

For Illustration I shall shew,

• I. What a New Creature is:

• II. What a kind of Work it is.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answ. 1. We once had Power. God gave us a Stock of Holiness, but we lost it. If a Master give his Servant Money to imploy in his Service, and he wastes and

imbezles it, may not the Master require the Money of him? Though we have lost our Power to Obey, God hath not lost his Right to Command.

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

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

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

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

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

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

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

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

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

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

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

3 Counterfeit. A Form of Godliness is not the New Creature. Every Bird that hath fine Feathers hath not sweet Flesh. All that shine with the Golden Feathers of Profession are not Saints: 2 Tim. 3 5. [gap], Having a Form of Godliness, but denying the Power. What is a lifeless Form? Formality is the Ape of Piety:

Formalists may perform all the external parts of Religion, Pray, Fast, give Alms. Whatever Duties a Believer doth in sincerity, the same may a Formalist do in Hypocrisie. How devout were the Pharisees? How Humble was Ahab? What a Reformer was Iehu? yet all this was but a formal show of Religion. Daedalus by art made Images to move of themselves, insomuch that People thought they were living. Formalists do so counterfeit, and play a Devotion, that others think they are living Saints. They are Religious Mountebanks.

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

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

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

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

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

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

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

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

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

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

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