Against being weary in well-doing. to Of knowing to do Good, and not to do it. (2)

Against being weary in well-doing.

Gal. 6.9.

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

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

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

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

First, A Dehortation; [gap]; 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 Iews put a Crown of Thorns on him, and bowed the Knee in scorn? Is it any dishonour to us to be reproached for doing that which is Good? Is it any disparagement to a Virgin to be reproached for her Beauty and Chastity? Our reproaches for Christ we should bind as a Crown about our Head. Now a Spirit of Glory rests upon us, 1 Pet. 4.14. If ye be reproached for the Name of Christ, happy are ye; for a Spirit of God and

of Glory resteth upon you. Regium est benè facere & malè audire: He that clips our Credit to make it weigh lighter, makes our Crown heavier.

2. That which is apt to occasion weariness in well-doing, is the present sufferings we are exposed to: 2 Cor. 4.8. We are troubled on every side, like a Ship that hath the Pirates shooting at it on both sides. The Cross is the Saint's Joynture, 2 Tim. 3.12. But why should this make us weary of well-doing? Is not our Life a Warfare? 'Tis no more strange to meet with Sufferings in Religion, than for a Mariner to meet with Storms, or a Soldier to meet with Bullets. Do not we consider upon what terms we entred into Religion? Did not we Vow in Baptism to Fight under Christ's Banner? Doth not our Lord tell us we must take up the Cross and follow him, Matth. 16.24. Is not this part of the Legacy Christ hath bequeathed us? Ioh. 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, [gap], As a Woman that is proud of her Iewels: Chrysost. Why should Sufferings make us faint? Who would not be willing to tread upon a few Thorns that is going to a Kingdom?

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

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

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

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

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

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

1 Vse. R[gap]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 hindred you? Why did you tire in your Race? It is sad to see those who formerly seemed to be eminent Saints; Stars of the first magnitude; yet now are fallen away, and are ready to embrace either the Mass or the Alcoran; that which begins in Hypocrisie ends in Apostacy. 2 Pet. 2.21. It had been better for them not to have known the way of righteousness, than after they have known it to turn from the Holy Commandment.

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

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

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

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

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

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

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

7. It will be our Comfort on our Death-bed, to review a well-spent Life. It was Augustus's wish, that he might have an [gap], a quiet, easie Death. If any thing make our Pillow easie at Death, it will be this, that we have been unweariable in God's Work: This will be a Death-bed Cordial. Did you ever know any repent at Death, that they have been too Holy? Many have repented that they have

followed the World too much; not that they have prayed too much, that they have repented too much. What hath made Death sweet, but that they have finished their Course and kept the Faith?

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

1. This Glory is ponderous; 'tis called, [gap], a Weight of Glory, 2 Cor. 4.17. The Weight adds to the Worth; the weightier a Crown of Gold is, the more it is worth.

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

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

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

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

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

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

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

Of knowing to do Good, and not to do it. (1)

James 4.17.

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

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

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

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

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

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

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

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

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

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

4. There is nothing in Religion, though never so excellent, can do us good without Knowledge. The Blessed Sacrament, which is one of the highest Ordinances;

yet if we come to it without Knowledge, it can do us no good: What Benefit can he receive, that is not able to discern the Lord's Body? If one come to a Physick Garden, and knows not the Nature of the Herbs, he may gather Poison instead of the Physical Herb; as he who went into the Field, and gathered wild Gourds, and then there was Death in the Pot, 2 Kings 4.39. So, if one understand not the Mystery of the Lord's Supper, there is Death in the Cup; he eats and drinks his own Damnation.

Vse. See how necessary it is to get the knowledge of what is good. It ushers in Salvation, 1 Tim. 2.4. We must know to do good before we can do it. Omne Peccatum fundatur in ignorantia: Ignorance of God is the cause of all Sin. 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. 'Tis sad to be ignorant in Gospel-times, to be blind in the Sun. How many go to Hell blind-fold? And which is worse, not only nescire, but nolle scire; they do not only not know Good, but they are not willing to know. 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 practick part of Religion is chiefly intended. The Crown is not set upon the Head of Knowledge but Practice. Rev. 22.14. Blessed are they that do his Commandments, that they may have right to the Tree of Life. The Eye is to direct the Foot: Knowledge is the Eye that is to direct the Foot of Obedience.

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

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

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

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

Answ. 1. It is for want of sound Conviction. Men are not throughly convinced of the necessity of practick Godliness: They think there's a necessity of Knowledge,

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

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

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

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

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

6. Men know to do Good, yet do it not, because they love their Sin more than they love the Word. Hos. 4.8. They set their Heart on their Iniquity. Though Sin be a Meat that breeds the Worm of Conscience, yet they love it; and the more Sin is loved, the more the Word is loathed. The Word Preached calls for plucking out the right Eye; it comes to separate between Men and their Lusts, and they cannot endure to hear of a Divorce. When Iohn 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. Iudg. 17.13. Then said Micah, now know I that the Lord will do me good, seeing I have a Levite to my Priest. But what is one the better to know what Physick he should take, if he doth not take it. It will be but poor Comfort on a Death-Bed, for a Man to remember what glorious Ordinances he hath had, and what a deal of Knowledge he hath gain'd, when his Conscience shall tell him, this is his Condemnation, that he knew to do Good, but did it not.

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

1. To do what you know, evidenceth your Relation to Christ. You count [gap]t a great Honour to be near allied to the Crown; but it is more Honour to be a-kin to

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

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

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

Of knowing to do Good, and not to do it. (2)

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

Quest. What is it to Sin presumptuously?

Answ. To Sin presumptuously, is to Sin against the Light which shines into a Man's Conscience; i. e. A Man is convinced, those things he doth are Sin: Conscience saith, O do not this great Evil: Conscience, like the Cherubims, hath a flaming Sword in its Hand to afright and deterr the Sinner, yet he will pluck the Forbidden Fruit: This is to Sin presumptuously. To Sin ignorantly, doth something extenuate and take off from the Sin; it excuseth à tanto; Ioh. 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. Iob 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: Iohn 15.22. Now you have no Cloak for your Sin. After Reproofs and Caveats, now to persist in Sin, it gives a Dye and Ticture to the Sin. Thou that livest in Malice, Uncleanness, and neglect of Family Duty, think how often thou hast been warned of Sin. We read if the Prophet had warned another, Ezek. 33.9. If thou warn the Wicked of his way, to turn from it, if he do not turn from his way, he shall die in his Iniquity; this made Saul's Sin Presumptuous, and it is called Rebellion, because the Prophet had warned him, and given him express charge utterly to destroy Amaleck; yet he spared Agag, and the best of the Sheep and Oxen, 1 Sam. 15.9. This was Rebellion, and for it he lost his Kingdom. To Sin against Conscience, and to do it after warning, doth give an Accent to Sin, as the Dye to Wool, or as a Weight put in the Scale, which makes it weigh heavier: Oh! take heed all you that go on in Sin presumptuously; there hath been a Trumpet blown in your Ears; you have been told what Sin would cost you; God himself will draw up the Charge against you, and this will be put in your Indictment, It was after warning. If a Sea-mark be set up to give notice, that there are Shelves and Rocks in isto loco; yet if the Mariner will Sail there, and split his Ship, he is presumptuous, and none will pity him, because there was a Sea-mark set up to give him warning of the danger.

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

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

Vse. 4. Take heed of Presumptuous Sin. To Sin against the Light shining in your Conscience; to know what is good, yet not to do it; to know what is evil, yet not to avoid it. Take heed, I say, of sinning presumptuously after this manner. David prayed, Keep back thy Servant from presumptuous Sins, Psal. 19.13. If God hath been so terrible against Sins of Infirmity and Passion, as we see in Moses and Vzzah: O how fierce will his Anger be against the Presumptuous Sinner! Better never have known the Ways of God, than to know to do good, yet not to do it. Pilate sinned presumptuously, in condemning Christ; he knew he did not well in it; he knew that of envy the Iews delivered him, Matth. 27.18. He confessed he found no fault with him, Luk. 23.14. And God would have stop'd him in his Sin; he admonished him by his own Wife; She sent to him, have nothing to do with that Iust 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 Ioseph'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 [gap], 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 Iudas in betraying Christ, and as those Iews that laid in wait for Paul. They were witty in the contrivance of Sin. Acts 23.15. Signifie to the chief Captain, that he bring Paul down to you to morrow, as though you would enquire something of him more perfectly, and we ere he come near, are ready to kill him.

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

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

4. To sin presumptuously, to know what is Good, yet not to do it, is heinous, because it is Ingratitude: 'Tis an high abuse of God's Kindness; and God cannot endure, of all things, to have his Kindness abused. God's Kindness is seen in this, that he hath acquainted the Sinner with his Mind and Will; that he hath not only instructed him, but perswaded him, made Mercy stoop and kneel to the Sinner; he hath wooed him by his Spirit, that he would sly from Sin, and pursue Holiness. Kindness is seen in this, that God hath spared the Sinner so long, and not struck him dead in the Act of Sin. Kindness in this, that though the Sinner hath sinn'd against his Conscience, yet now if he will repent of Sin, God will repent of his Judgments, and the white Flag of Mercy shall be held forth. 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 spight of God's Law. This is sawcily to contest with God, to throw down the Gantlet, and challenge God to a Duel. 1 Cor. 10.22. Do we provoke the Lord to Anger? Are we stronger than he? Shall the Child go to fight with an Archangel? This is the Folly and Madness of a presumptuous Sinner; he dares God to his Face, and hangs forth the Flag of Defiance against Heaven. O then, good reason we should take-heed of presumptuous Sin, it is so heinous and desperate! To him that knows to do Good, yet doth it not, to him it is Sin; it is Sin with a Witness.

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

1. Is it not to sin presumptuously, when we live in the total neglect of Duty? We know we ought to pray in our Families, yet do it not. Houses that have no Prayer in them, are the Devil's Houses; and it is a wonder they are not haunted. 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 rain'd down upon your Table. To live in the neglect of Family-Duties, is not this to sin presumptuously, to know to do Good, and not to do it?

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