Sermon XX (continued, part 3)
tions: He helpsthem inprayer,by ſupplying matters of requeft
to them, teaching them what theyſhould ask of God : He af-
ſiſteth them inthe manner ofprayer, ſupplying them with fuitable affections, and helping them tobe ſincere in all their de-
fires toGod. It is he that humbles the pride of their hearts, diſſolves, andbreaks the hardness of their hearts : Out of dead-
neſsmakes them lively; out of weakneſs makes them ſtrong. Mmm 2
452 The Method of Grace. SERM . XXIV. He aſſiſteth the ſpirits of believers after prayer, helping them to
faith and patience, to believe, and wait for the returns, and anfwers of their prayers. O reader, reflect upon thy duties, conſider what ſpirituality, fincerity, humility, broken-heartedneſs, and melting affections after God, are to be found in thy duties : Is it ſo with thee ? Or doſt thou hurry over thy duties as an interruption tothy buſineſs, and pleaſures ? Are they an ungrateful talk, impofed upon thee byGod, and thy own confcience ? Arethereno hungerings, and thirſtings afterGod in thyfoul? Or, if there be any pleaſure arifing to thee out of prayer, is it
not from the oftentation of thy gifts ? If it be ſo, reflect fadly upon the carnal ſtate of thy heart; theſe things do not ſpeak
the Spirit of grace and ſupplication tobe giventhee.
Evidence 6. Wherever the Spirit ofgrace inhabits, there is an heavenly, spiritualframe of mind accompanying, and evidencing the indwelling ofthe Spirit,Rom. viii. 5, 6. " For they that areaf- " ter the fleſh,do mind the things of the flesh; but they that are
" after the Spirit, the things of the Spirit : For, to be carnally " mindedisdeath; but tobeſpirituallyminded is life and peace." By the mind, underſtand the muſings, reaſonings, yea, and the cares, fears, delights and pleaſures ofthe foul, which followthe workings, and meditations of the mind. As theſe are,ſo are we ; if theſe be ordinarily, andhabitually taken up, and exercif-
edabout earthly things, then is the frame, and ſtate ofthe man carnal, and earthly : The workings of every ereature follow the being and nature of it. IfGod, Chriſt, heaven, and the world tocome, engage the thoughts, and affections of the foul, and the temper of ſuch a foul is ſpiritual, and the Spirit ofGoddwelleth there ; this is the life of the regenerate, Phil. iii. 20. " Our converſation is in heaven;" and ſuch a frame of heart
is life, and peace : A ferene, placid, andmost comfortable life. No pleaſures upon earth, nogratifications ofthe ſenſes do reliſh,
and favour, as ſpiritual things do. Confider, therefore, which waythy heart ordinarily works, eſpecially in thy folitudes, and
hours ofretirement. Theſethings will be a great evidence for, or against thy foul. David could ſay, "How precious are thy
" thoughts unto me,OGod ! Howgreat is thesum ofthem: " If I should count them, they are more in number than the " ſand; when I awake, I am Oill with thee," Pfal. cxxxix. 17,
18. Yet it must be acknowledged, for the relief of weaker Chriſtians, that there is a great difference and variety found in thismatter, among the people ofGod: For the ſtrength, ſteadi.
neſs, andconftancy ofa ſpiritual mind,reſult from thedepth, and improvement of ſanctification: The more grace, ſtill the more
SERM . XXIV. The Method of Grace. 453 evenneſs, ſpirituality, and conſtancy, there is in the motions of the heart after God. The minds of weak Chriſtians are more eaſily entangled in earthly vanities, and more frequently diverted by inward corruptions ; yet ſtill there is a ſpiritual Pondus,
inclination, and bent of their hearts towards God; and the vanity, and corruption which hinders their communion with him, is theirgreatest grief,andburthen under whichthey groan in this world.
Evidence 7. Those towhom the Spirit of grace is given, are led by the Spirit, Rom. viii. 14. "As many as are led by the
Spirit of God, they are the Sons ofGod:" Sanctified fouls give themſelves up to thegovernment, and conduct of theSpirit ; they obey his voice, beg his direction, follow his motion, deny the follicitations of the flesh andblood, in obedience tohim,Gal.
i. 16. Andthey thatdo ſo, they are the fons ofGod. It is the office of the Spirit to guide us in all truth ; and it is our great duty tofollow his guidance. Hence it is, that in all enterpriſes, and undertakings, the people ofGod ſo earnestly beg direction, and counſel from him. " Lead me, O Lord, in thy righteouf66 neſs, (faith David) make thyway ſtraight before my face," Pfal. viii. 5. Theydare not, indoubtfulcafes, lean to their own
understandings; yea, in pointsofduty,and inpoints offin, they dare not neglect the one, or commit the other, against the con-
victions, and perfuafions of their own confciences ; though troubles, and fufferings be unavoidable in that path ofduty, when they have balancedduties with fufferings, in their moſt ſerious
thoughts, the conclufion and reſult will still be, it is better to obeyGod, than man, the dictates of the Spirit, rather than the counſels of flesh and blood .
But, before I leave this point, I reckon myself adebtor unto weak Chriſtians, and ſhail endeavour togive fatisfaction to ſome ſpecial doubts and fears, with which their minds are ordinarily entangled in this matter ; for it is a very plain cafe, that many fouls have the prefence, and ſanctification ofthe Spirit without the evidence and comfort thereof. Divers things are found in believers, which are ſo many fountains offears; anddoubts to them. And, Objection 1. First, I greatlydoubt the Spirit ofGod is notin me (faith a poor Chriſtian) becauſeof the greatdarkness, andignorancewhich clouds my foul; for I read, 1 John ii. 27. that he enlightneth the foulwhich he inhabiteth. " The anointing which 66 yehave received ofhim abideth in you, and ye need not that anyman teach you, but as the fame anointing teacheth you " of all things," Gr. but, alas, myunderstanding is weak and
454 The Method ofGrace. SERM . XXIV. cloudy, I have need to learnofthe meanestofGod's people : This only I know, that I know nothing as Iought toknow.
Sol. Two things are to be regarded in ſpiritual knowledge; viz. the quantity, and the efficacy thereof. Your condition dothnot ſomuch depend upon the meaſures of knowledge;
for, haply, you are undermanynatural diſadvantages, and want thoſe helps and means of encreaſing knowledge, which others plentifully enjoy. Itmaybe you have wanted the helps of education, or have been encumbredby the neceſſities and cares ofthe world, which have allowed you but little leiſure for the
improvement ofyour minds : But ifthat which you do know, be turned into practice and obedience, Col. i. 9, 10. If it have
influenceupon your hearts, andtransformyour affections into a fpiritual frame and temper, 2 Cor. iii. 17, 18. Ifyour ignorancehumble you, and drive you toGod daily for the increaſe of knowledge, one drop of ſuch knowledge, of Chriſt, and
yourſelves as this, is more worth than a fea of human, moral, unfanctified, and ſpeculative knowledge : Tho' you know but little, yet that little being ſanctified, is ofgreat value : Though youknowbut little, time was whenye knew nothing of Jeſus Chriſt, or the ſtate of your own souls. In a word, though you know but little, that little youdo know will be ſtill increaſing, " like themorning light, which ſhineth more and more unto the
" perfect day," Prov. iv. 18. If thou knoweſt ſo much as brings thee to Chriſt, thou shalt ſhortlybe where thy knowledge
ſhall be as thelight atnoon-day.
Object. 2. I fometimes findmyheart raiſed, and my affections melted induties,butIdoubt itisina natural way, and not from the Spirit ofGod: could Ibe affured thoſe motions ofmy heart were from the Spirit of grace, and not merely a natural thing,
itwouldbe fingular comfort, and fatisfaction tome.
Sol. First, Confider, whether this be not the ground of your fearanddoubting, becauſe you are fain to take pains in the way ofmeditation, prayer, and other duties, to bring your hearts to reliſh and favour the things of God ; whereas, it maybe, you expect your ſpiritual enlargements and comforts ſhould
flow in uponyou ſpontaneously, anddrop from heaven immediately of their own accord, without any pains or induſtry of yours. Here maybe, (and probably is) a great mistake in this matter; for the Spirit of God works in the natural method, wherein affections uſe tobe raiſed, and makes use of ſuch duties
as meditation and prayer, as inſtruments to do that work by, Ezek. xxxvi . 37. So David was forced to reaſon with, and chidehis own heart, Pfal. xlii. 5. Thy comfort and enlarge
SERM . XXIV. The Method of Grace. 455
ment may nevertheless be the fruit of the Spirit, becaufeGod makes it ſpring up, and grow upon thyduties.
Secondly, Take this as a fure rule, whatsoever rifes from ſelf, always aims at, and terminates in ſelf. This ſtrean cannotbe carried higher thanthe fountain; iftherefore thy aim, and end
in ſtriving for affections and enlargements in duty, be only to win applauſe from men, and appear to bewhat in reality thou art not, this, indeed is the fruit of nature, andavery corrupt and hypocritical nature ; but if thy heart be melted, or defire to be melted in the ſenſe ofthe evil of fin, in order to the farther mortification of it; and, under the apprehenfions ofthe
freegrace and mercy ofGod in the pardon of fin, in order to theengaging of thyfoul more firmly tohim; iftheſe, or ſuch like, be thy ends and deſigns, or be promoted and furtheredby thineenlargements, and ſpiritual comforts, never reject them as themerefruitsofnature : A carnal rootcannot bring forth ſuch fruits as theſe.
Object. 3. Uponthe contrary, ſpiritual deadneſs, and indiſpofedneſs toduties, and to thoſe eſpecially which are more fecret,
ſpiritual, and ſelf-denying than others, is theground uponwhich many ſpiritual fouls, who are yet truly gracious, do doubt the indwelling of the Spirit in them. O, faith fuch a foul, if the Spirit ofGod be in me, Why is it thus ? Could myheartbe ſo dead, ſo backward, and averſe to ſpiritual duties ? No, no;
theſe things would be my meat andmydrink, the delights and pleaſures ofmy life.
Sol. First, Theſe things indeed are very fad, and argue thy heart tobe out of frame, as the body is, when it cannot reliſh the moſt defirable meats, or drinks : But the queſtion will be, how thyfoul behaves itſelf in ſuch a condition as this is ? whether this be eaſy orburdenſome tobe borneby thee ? * and if thou complain under it as a burden ; then, what pains thou takeſt to eaſe thyself, andget rid of it ?
Secondly, Know alſo, that there is a great difference betwixt ſpiritual death, and ſpiritualdeadness ; the former is the ſtate of theunregenerate, the latter is the diſeaſe and complaint of many thouſand regenerate fouls: IfDavid had not felt it as well as thee, hewould neverhave criedout ninetimesinthe compaſs of one Pfalm, Quicken me, quicken me. Besides,
* He who inclines to that which isgood, and is averſe to that which is evil ; has adefire ofpleaſingGod,though fometimesbeing ſeducedby evil concupifcence,through infirmityhe maycommitthat which isdiſpleaſing toGod. Daven.
456 The Method of Grace. SERM . XXIV.
Thirdly, Though itbe often, it is not ſo always with thee; there are ſeaſons wherein the Lord breaks in upon thy heart, enlarges thy affections, and ſets thy foul at liberty ; to which times thou wiltdo well to have an eye, in theſe dark and cloudydays.
Object. 4. But the Spirit ofGod is the comforter as well as afanctifier : He doth not only enable men to believe, but after they believe, he alſo ſeals them, Eph. i. 13. But I walk in darkneſs, and am a ſtranger to the ſealing and comforting work of the Spirit : How therefore can I imagine the Spirit ofGod ſhould dwell in me, who go fromday today in the bitterneſs ofmy foul, mourning as without the fun ?
Sol. There is a two-fold fealing, and two-fold comfort : The Spirit fealethboth objectively in the work of ſanctification, and formally, in giving clear evidence of that work. Thou mayſt be ſealed in the first, whilst thou are not yet ſealed inthe ſe-
cond ſenſe: Ifſo, thy condition is ſafe, although it be at prefent uncomfortable. And, as to comfort, that alſo is of two forts, viz.feminal, or actual : in the root, orinthe fruit; Light is fown for the righteous, Pfal. xcvii. 11. though the harvest, to reap and gather in thatjoy and comfort, be not yet come, Andthere are many other ways beſide that ofjoy and comfort, whereby the indwelling of the Spirit may evidence itſelf inthy
foul: Ifhedo not enable thee to rejoice, yet ifhe enable thee fincerely to mourn for fin ; ifhedo not enlarge thy heart in comfort, yet if he humble andpurge thyheart by forrows ; ifhe deny thee the affurance offaith, andyetgivethee the dependance
offaith, thou haft noreasontocallin queſtion, or deny the in. dwelling of the Spirit in thee for that caufe.
" Object. 5. Butthe apostle faith, "Theythatwalkinthe Spi-
rit, fulfil the luſts of the flesh," Gal. v. 16. but I find myſelfentangled, and frequently overcomeby them : Therefore I doubtthe Spirit ofGod is not in me.
Sol. It is poſſible the ground ofyourdoubting maybe your mistake ofthe true ſenſe and meaning of that ſcripture : It is not the apostle's meaning inthat place, that finin believers doth not work, tempt, andoftentimes overcome, andcaptivate them; for thenhewould contradict himself inRom. vii. 23. where he thus complains, " But I fee another law in mymembers, war- " ring against thelawofmy mind, andbringing me into capti-
vityto the law of fin which is in my members." But two things are meant by that expreſſion, " Ye ſhall not fulfil the " luſts of the fleſh."
First, That theprinciple of grace will give a check to fin ia
SERM. XXIV. The Method ofGrace. 457 its firſt motions, and cauſe it to miscarry in the womb, like an untimely birth, before it comes to its full maturity; it ſhall
never be able to gain the full conſent ofthe will, as itdoth in the unregenerate.
Secondly, If, notwithstanding all the oppoſition grace makes tohinder thebirth, or commiſſion ofit, it doth yet prevail, and break forth into act ; yet ſuch acts of fin, as they are not committed without regret, ſo they are followed withshame,forrow, and true repentance: And thoſe very furprizals, and captivities of fin at one time, are made cautions andwarnings to prevent it at another time. Ifitbe ſo with thee, thou doſt not fulfil the lufts of the fleth.
Andnow, reader, upon the whole, ifuponexamination of thy heart by theſe rules, the Lord ſhall help thee to difcern the faving work of the Spirit upon thy foul, and thereby thine intereft in Chriſt, What a happy man or woman art thou ! what pleaſure will ariſetothy foul from ſuch adiſcovery ! Look upon the frame ofthine heart abfolutely as it is in itſelfat preſent, or
comparatively, with what once itwas, and others ſtill are, and thouwilt find enough to tranſport and melt thy heart within
thee: Certainlythis is the moſtglorious piece ofworkmanship that everGod wrought in theworld upon anyman,Eph. ii. 10.. The Spirit of God is come down from heaven, and hath hallowed thy foul tobea temple for himselfto dwell in ; as he hath faid, " I will dwell inthem, andwalk inthem, and I will
" be theirGod, and they ſhall be my people," 2 Cor. vii. 16. Moreover, this gift ofthe Spirit is a fure pledge and earnest of thy future glory : Time was, when there was no ſuch work uponthy foul. And, conſidering the frame and temper ofit, the total averſation, ſtrong oppoſition, androoted enmity that was init; it isthewonder of wonders, that ever fuch a work
as this ſhould be wrought upon fuch anheart as thine ; that
ever the Spirit ofGod, whoſe nature is pure and perfect holineſs,ſhouldchuſe ſuch anunclean, polluted, abominable heart
toframe anhabitation for himself there todwell in ; to ſay of thyfoul(nowhis ſpiritual temple) ashe once ſaidofthe material temple at Jerufalem, Pfal. cxxxii. 13, 14. " The Lord hath
choſenit, hehath defired itforhis habitation. This ismy reft for ever : Here will I dwell ; for I have defired it." O "
" whathathGoddone forthy foul!
Think, reader, andthink again: Are there not many thoufands intheworld of more ingenuous, ſweet, and amiabledifpoſitions thanthyself, whom yet the Spirit ofGod paffeth by, VOL. II. Non
SERM . XXV. and leaveth them as tabernacles for Satan to dwell in ? Such a one thou lately waſt, and hadſt ſtill remained, ifGod had not wrought for thee, beyond all the expectations and defires of thine own heart. O bleſs God, thatyou have received not the
458 The Method of Grace.
fpirit of the world, but the Spirit which is of God; that ye might know the things which are freely given unto you of God.
55 SERMONXXV.
Of the Nature and Neceſſity of the NEW CREATURE.
2 COR. V. 17. Therefore if any man be in Christ, he is a new creature : oll things are paffedaway ; behold, all thingsare become new.
YOU have feen one trial of an intereſt in Chriſt, in our
laſt diſcourſe, namely, by the donation of the Spirit. We have here another trial of the fame matter, from one of the greateſt, and moſt noble effects of the Spirit upon our fouls ;
namely, his work ofrenovation, or new creation : " Ifany man " be in Chriſt, he is a new creature." The apostle's ſcope in the immediate context, is to diſſuade Chriſtians from a carnal,
ſinful partiality, in their reſpects to men : Not to deſpiſethem afterthe manner of the world, according to the external differences, but the real internal worth, and excellency that is in men. This the apostle preſſes by two arguments ; one drawn from the end of Chriſt's death, verſe 15. which was to take off from theſe ſelfiſh deſigns, and carnal ends, by which the whole world is ſwayed. Secondly, From the new Spirit, by which believers are actuated : they that are in Chriſt, are to judge, and measure all things by a new rule : " If any man be
" in Chriſt, he is a new creature: Old things are paffed away;" q. d. we havedone with that low, ſelfiſh ſpirit of the world, which was wholly governed by carnal intereſt ; we are now to judge by a new rule, to be actuated from a new principle, aim ata new, and more noble end ; end ; "Behold, all things are become " new." In theſe words we have threegeneral parts, to be di ſtinctly confidered , viz.
1. The great queſtion tobe determined, "If any manbe in " Chrift?"
SERM . XXV. 459 The Method of Grace. 2. The rule by which it may be determined ; viz. " he is a " new creature."
3. This general rule more particularly explained ; "Old things are paſſed away; behold, all things are become new."
First, We have here the greatqueſtion to be determined, Whether a man be in Chriſt ? A queſtion, upon the determination whereof, we muſt ſtand, or fall for ever. By [being in Chrift] the apostle doth not here mean the general profeſſion of Chriſtianity, which gives a man the reputation of an intereſt in him ; but by being in Chriſt, he means an intereſt in him, by vital union with his perfon, and real participation ofhis benefits. Now this is the queſtion to be determined, the matter tobe tried ;
than which, nothing canbe more folemn, and important in the whole world.
Secondly, The rule by which this great queſtion may be determined, viz. The new creation : " If any man be in Chriſt,
" he is a new creature." By this rule all the titles, and claims made to Chriſt in the profeſſing world, are to be examined.
[Ifany man] be he whathe will, high, or low, great, or ſmall ; learned, or illiterate ; young, or old; ifhe pretend intereſt in Chriſt, this is the ſtandardby which he must be tried: ifhe be
in Chriſt, heis a new creature ; and ifhe be not a new creature, he is not in Chrift, let his endowments, gifts, confidence, and reputation be what they will : [A new creature] not new phyfically, he is the ſame perſon he was ; but a new creature, that is, acreature renewed by gracious principles, newly infuſed into him from above, which ſway him, and guide him in another manner, and to another end than ever he acted before ; and
theſe gracious principles not being educed out ofany thing, which was pre-exiſtent inman,butinfuſed de novo, from above,
are therefore called, in this place, a new creature : This is the rule, by which our claim to Chriſt must be determined.
Thirdly, This general rule is here more particularly explained; " Old things are paſſed away; behold, all things are become " new." He fatisfies not himself to lay down this rule concifely, or expreſs it ingeneral terms, by tellingus, themanin Chriſt must be z new creature ; but more particularly, he ſhews uswhat this new creature is, and whatthe partsthereofare ; viz . Both
1. The privative part; "Old things are paſſed away." 2. The poſitive part thereof; " Allthings are become new." Byold things, he means all thoſe carnal principles, felf-ends, and fleſhly lufts, belonging to the carnal ſtate, or the old man : Nnn 2
460 The Method ofGrace. SERM. XXV. all theſe are passed away; " * not simply, and perfectly, but " only in parts at preſent, and wholly inhope, and expectation " hereafter." So much briefly of the privative part of the new creature, " Old things are paſſed away." A word or two must be ſpoken ofthe positive part ; "All things are become " new." He means not that the old faculties ofthe foul are aboliſhed, and new ones created in their room: but as our bodiesmaybe faid to be newbodies, by reaſon oftheir new endowments, and qualities ſuper-induced, and bestowed upon them in their refurrection ; ſo our fouls are now renewed by the infuſion of newgracious principles into them, in the work ofregeneration. Theſe two parts, viz. the privative part, the paſſing away ofold things ; and thepositive part, the renewing ofall things, do, betwixt them, comprize the whole nature of
ſanctification, which, in other ſcriptures, is expreſſedby equivalent phrafes; ſometimes by putting off the old, andputting on the new man, Eph. iv. 24. ſometimes by dying unto fin, and
living unto righteousness, Rom. vi. 11. which is the ſelf-fame thing the apostlehere intends, by the paſſing away ofold things, and making all things new. And becauſe this is the moſt excellent, glorious, and admirable work ofthe Spirit, which is, or canbe wrought uponman in this world; therefore the apostle aſſerts it with an ecce, a note of ſpecial remark, and obſervation, Behold, all things are become new;" q. d. Behold and admire thisſurprizing, marvellous change which God hath madeupon men; they are come out of darkneſs into his marvellous light,
1. Pet. ii. 9. out of the old, as it were, into a new world; " Behold, all things are become new." Hence note, Doct. That God's creatingofa newfupernaturalwork ofgrace
inthefoul ofany man, is that man'sfure, and infallible evi dence ofafaving interest in Jesus Christ. Suitable hereunto are thoſe words ofthe apostle, Eph. iv. 20, 21, 22, 23, 24. " Butye have not ſo learned Chriſt; ifſobe that " yehaveheard him, andhavebeentaught by him, asthe truth " is in Jeſus : Thatye put off, concerning the former converſa- " ſation, the old man, which is corrupt, according to deceitful " luſts: and be renewed in the Spirit ofyour mind: and that " yeput on the new man,which afterGod is created in righte- " ouſneſs and true holiness." Where we have, in other words oftheſame importance, thevery felf-famedefcription oftheman
that is in Chrift, which the apostle gives us in this text. Now,
* Non fimpliciter, es perfecte, fed partimfpe. Eſtius in lac.
SERM . XXV. 460 The Method of Graces fortheopeningand ſtating ofthis point, it will be neceſſary that
I ſhew you,
1. Why the regenerating work of the Spirit is called a new creation.
2. Inwhat reſpects every foul that is in Chriſt is renewed, or made a new creature.
3. What are the remarkable properties, and qualities ofthis new creature,
4.Theneceffityofthis new creation to all that are inChriſt. 5.How this new creation evidences our intereſt inChrift. 6. And then apply the whole in the proper ufes of it. First, Why the regenerating work of the Spirit is calleda new creation. This must be our firſt enquiry. And, doubtleſs, the reason of this appellation is the analogy, proportion, and fimilitude which is found betwixt the work of regeneration, and God's work in the first creation. And their agreement, and proportion will be found in the following particulars.
First, The ſamealmightyAuthor who createdthe world, createth alſo this work ofgrace inthe foul ofman, 2 Cor. iv. 6. " God, who commanded the light to ſnine outofdarkness, hath
" ſhined into our hearts, to give the light ofthe knowledge of
" the glory of God in the face of Jesus Chrift." The fame powerful word which created the natural, createth alſo the ſpiritual light. † It is equally abſurdfor any man to ſay, I makemy ſelfto repent, or tobelieve, as it is to ſay, I made myſelfto exiſt, andbe.
Secondly, The first thing that God created in the natural worldwas light, Gen. i. 3. and the first thing whichGod cre-
ateth in the new creation, is the light of ſpiritual knowledge, Col. iii. 10. "And have puton the new man, which is renewed
" in knowledge after the image ofhimthat created him."
Thirdly, Creation is out ofnothing; it requires no pre-exiftentmatter; itdoth not bring onethingout ofanother, butfomethingoutof nothing ; it gives a being to that which before had
nobeing : So it isalſo in the newcreation, I Pet. ii 9, 10. " Who "hath called you out of darkness into his marvellous light ; " which intime paſtwere not a people, but are now the people
" ofGod; which hadnot obtained mercy, but now have ob- " tained mercy." The work ofgrace is not educed out of the
power andprinciples ofnature, but itis apurework ofcreation.
† Minus eft, tefeciſſe hominem, quamfanctum, i. e. We may fooner make ourſelves men, than ſaints.
462 The Method of Grace. SERM . XXV. TheHeathenphiloſophers could neitherunderſtand, nor acknowledge the creation ofthe world,becauſe that notionwas repugnant to this maxim of reaſon, ex nihilo nihilfit, out ofnothing, nothing canbe made. Thus did they infanirecum ratione, befool themselves with their own reasonings; and after the ſame manner ſome great pretenders to reaſon among us, voting it an abfurdity to affirm, that the work ofgrace is not virtually, and potentially contained in nature, the new creation in theold.
Fourthly, Itwas the virtue and efficacyofthe Spirit ofGod, which gave the natural world its beingby creation ; Gen. i. 2.
the Spirit ofGod moved upon the face of the waters ; it hover-
ed over the chaos, as the wings ofa bird do over her eggs, as the fame word is rendered, Deut. xxxii. 11. cheriſhing, as it were by incubation, that rude maſs by a ſecret quickening in-
fluence by which it drew all the creatures into their ſeveral forms, and particular natures. Soit is in the new creation ; a quickening influence must come from the Spirit of God, or elſe the new creation can never be formed in us ; John iii. 8. " So " is every one that is born ofthe Spirit." And ver. 6. " That " which is born of the Spirit, is ſpirit.'
Fifthly, The word of God was the inſtrument of the firſt creation : Pfal xxxiii. 6, 9. "By the word of the Lord were " the heavens made, and all the host ofthem by the breath of " his mouth : For he ſpake, and itwas done; he commanded, " and it ſtood faſt." The word of God is alſo the inſtrument of the new creation, or work of grace in man ; 1 Pet. i. 23.
Being born again, not of corruptible ſeed, butof incorrupσε
" tible ; by the word of God, which liveth, and abideth for " ever." So James i. 18. " Of his own will begat he us, with " the word of truth :" Of his own will, that was the impulſive cauſe; with the word of truth, that is the inſtrumental cauſe. Great reſpect, and honour, love anddelight, isdue to theword
upon this account, that it is the inſtrument ofour regeneration, or new creation .
Sixthly, Theſame powerwhich created the world, ſtill under-props and fupports it in its being: the world owes its converſation, as well as its exiſtence, to the power ofGod, without which it could not ſubſiſt one moment. Juſt ſo it is with the new creation, which entirelydepends upon the preferving
power which firſt formed it ; Jude ver. 1. " Preſerved in Chriſt " Jefus;" and 1 Pet. i. 5." Who were kept by the power of
God, through faith, unto ſalvation." As in a naturalway we live, move, and have our being inGod," Acts xvii . 28, foin a fpiritual way, we continuebelieving, repenting, loving,
SERM . XXV. The Method of Grace. 463 anddelighting inGod; withoutwhoſe continued influence uponour fouls, we could do neither.
Seventhly, In a word, God ſurveyed the firſt creation with complacence and great delight ; he beheld the works of his hands, and approved them as very good, Gen. i. 31. So this alſo in the ſecond creation; nothing pleaſeth and delightsGod more than the works of grace in the fouls of his people. It is not an outward privilege of nature, or gift of providence, which commends any man toGod; " Circumcifion is nothing, and
" uncircumcifion is nothing, but a new creature," Gal. vi. 15. Andthus you fee upon what grounds theworkof regeneration
inman, is ſtileda new creature ; which was the firſt thing tobe opened.
Secondly, Next we muſt enquire, in what reſpects every foul that is inChriſt, is renewed, or made a new creature : and here we ſhall find a threefold renovation of every man that is in Chriſt, viz.
1. In his ſtate and condition. 2. In his frame and conſtitution. 3. In his practice and converſation. First, He is renewed in his ſtateand condition; for he paſſeth from death to life, in his juſtification, 1 John iii. 14. He was condemned by the law, he is now justified freely by grace, through the redemption which is in Chriſt: he was under the curſeofthe first covenant ; he is under the bleſſing of the new covenant: he was afar off, but is now made nigh unto God : an alien, a ſtranger once,now ofthe houshold ofGod, Eph. ii.
12, 13. O bleſſed change, from a fad to a ſweet and comfortable condition ! " There is therefore no condemnation to them " which are in Chriſt Jeſus," Rom. viii. 1.
Secondly, Every man in Chriſt is renewed in his frame and conſtitution; all the faculties and affections of his foul are renewed by regeneration: his underſtanding was dark, but now is light in the Lord, Eph. v. 8. his confcience was dead and ſecure, or full of guilt and horror, but is now become tender, watchful, and fullofpeace,Heb. ix. 14. his will was rebellious,
ſtubborn and inflexible; but is now made obedient, and complying with the will ofGod, Pfal. cx. 2. his defires did once pant, and ſpend themſelves in the pursuit of vanities, now
theyare ſet uponGod, Ifa. xxvi. 8. his lovedid fondlydote upon enſnaring earthly objects, now it is ſwallowed up in the in-
finite excellencies ofGod and Chriſt, Pfal. cxix. 97. his joy was once in trifles, and things of nought, now his rejoicing is in Chrift Jeſus, Phil. iii. 3. his fears once were about noxious
464 The Method of Grace. SERM. XXV.
creatures, nowGod is the object ofthe fear ofreverence, Acts
ix. 31. and ſin the objectof the fear ofcaution, 2 Cor. vii. 11. his hopes and expectations were only from the world preſent, butnow from that tocome, Heb. vi. 19. Thus the foul in its faculties andaffections is renewed; whichbeingdone, themem bers and leuſes of the body must needs bedeſtinated, and em ployed by it in new services ; no more tobe theweapons ofunrightcouſnefs, but inſtruments of fervice toJefus Chrift, Rom. vi. 19. Andthus allthat are inChrift are renewed in their frame and conftitution .
Thirdly, The man inChriſt isrenewed in his practice and converfation : the mannerofoperation always follows the nature ofbeings. Now the regenerate not being what they were, cannotwalk and act as once theydid; Eph. ii. 1, 2, 3. " And you " hath hequickened, whowereoncedead in treſpaſſesandfins; "wherein ye walkedaccordingto the course of this world." They were carried away, like waterby the ſtrength of the tide,
by the influence of their own corrupt natures, and the cuſtoms and examples of the world; but the cafe is nowaltered. So
in 1 Cor. vi. 11. the apostle ſhews believers their old companionsinfin,and tells them, " Such were ſome ofyou,but ye are "waſhed, but ye are ſanctified," &c. q. d. the world is now well altered with you, thanks be to the grace of God for it. This wonderful change of practice, which is ſo univerfal, and remarkable in all the regenerate, and immediately confequent upon their converfion, ſets the world a wondering at them ;
I Pet. iv. 4. Wherein they think it ſtrange, that you run not "with them into the fame exceſs ofriot, ſpeaking evil ofyou . " They think it ſtrange :" * The word fignifies to fſtand and gaze, as the hendoth which hath brooded, and hatched par-
tridge eggs, when the feeth the chickens which the hath brought forth, take thewingandfly awayfrom her. Thusdo themen of the world ſtand amazed to fee their old companions in fin, whoſe language once wasvain andearthly, itmay be, profane
and filthy, now to be praying, ſpeaking ofGod, heaven, and
things ſpiritual, having no more to do with them, as to fin, except by way of reprehenfion and admonition: this amazes the world, and makes them look with a strange admiring eye upon the people ofGod.
*Εν ω ξενίζονται, i. e. Then ſtand amazed, asat the fight ofanunſeen thing. Bern. Ils se trouvent tous noveaux, etcommeen un autre monde, i. e. They find themfelves all new, andas in another world.
SERM . XXV. The Method of Grace. 465 Thirdly, In the next placeletusenquire intotheproperties and qualities of this new creature, and ſhewyou, as we are able, what theyare : yet, reader, expectnot here an exact and accurate accountof thatwhich is ſogreat a mystery; for if queſtionsmaybe moved about a filly flie, which may puzzle the greatest philoſopher to refolve them ; how much more may we conceive this great and marvellous work ofGod,the most mysterious and admirable of all his works, to ſurmount the underſtandings of the moſt illuminated Chriſtians ? O how little do we know of the nature, properties and operations ofthis new creature ! So far as God hath revealed it to our weak underſtandings, we may ſpeak of it. And, Y First, Theſcripture ſpeaks ofitas a thing ofgreatdifficulty tobeconceivedbyman, John iii. 8. " The wind bloweth where " it liſteth, and thou hearest the found thereof, but canſt not " tell whence it cometh, and whither it goeth : So is every one " that is born ofthe Spirit." The original of winds is a queftion ofgreat difficulty in philofophy : We hear the voice ofthe wind, feels its mighty force, and behold its ſtrange effects;
but neither know whence it comes, or whither it goes. Ask a man, Do you hear the wind blow ? Yes. Do you feel it blow? Yes, very ſenſibly. Do you see the effects of it, rending and overturning the trees ? Yes, very plainly. But can you deſcribe its nature, or declare its original ? No, that is a mystery which I donot underſtand. Whyjuſt ſo it is with him that is born ofthe Spirit. The holy Spirit ofGod, whoſe nature, and operationswe underſtandbut littleof, comes fromheaven, quickens, and influences our fouls, beats down, and mortifies our luſts by his almighty Power : Theſe effects of the Spirit in us we experimentally feel, and ſenſibly diſcern : But how the Spi-
rit ofGod, firſt entred into, and quickened our fouls, and produced this new creature in them, we underſtand little more of
it, than how the bones do grow in the womb of her that is with child, Ecclef. xi. 5. Therefore is the life of the new creature called a hidden life, Col. iii. 3. The nature of that life is not only hidden totally from all carnal men, but in a very greatmeaſure it is an hidden, and unknown life unto ſpiritual
men, though themselves be the fubjects of it. Secondly, But though this life of the new creature be a great mystery, and ſecret inſome reſpects ; yet ſo far as it is known, and appears untous, the new creature isthe most beautiful, and lovely creature that everGod made ; for the beauty of the Lordhimself isuponit : " The newman is created afterGod," VOL. II.
466 SERM. XXV. The Method of Grace.
Eph. iv. 24.As the picture is drawn after the man, it isa draught
of God himself delineated by the Spirit, that admirable Artiſt, uponthe foul of man. Holiness is the beauty, and glory of God; and in holiness the new creature is created afterGod's own image, Col. iii. 10. The regenerate foulhereby becomes holy, 1 John iii. 3. not effentially holy, asGod is,noryet efficient-
lyholy; for the regenerate foul can neither make itſelf, nor othersholy : Butthe lifeof the new creature maybe faid to reſemble the life ofGod in this, that as God lives to himself, ſo the new creature wholly lives to God; as God loves holiness, and hates the contrary, ſo doth the new creature ; it is in theſe
things formed after theimageofGod that created it. WhenGod creates this creature in the foul ofman, we are ſaid then tobe " partakers of the divine nature," 2 Pet. i. 4. So that there canbe nothingcommunicatedunto men, which beautifies, and adorns their fouls as this new creation doth : Mendo not reſemble God as they are noble, and as they are rich, but as they are ho-
1 1
ly: no gift, no endowment ofnature imbelliſhes the foul as this new creaturedoth : An awful Majesty lits upon thebrow ofthe newcreature, commanding the greateft, and worſt of men todo homage to it, Mark vi. 20. Yea, ſuch is the beauty ofthe new creature, that Chriſt, its author, is alfo its admirer, Cant. iv. 9. "Thou hast raviſhed mine heart with one ofthine eyes." Thirdly, This new creature is created inman, upon the higheſt deſign that ever any work ofGod was wrought : the end of
its creationand infufion is high and noble : falvation tothe foul in which it is wrought; this is both thefinis operis, and the finis operantis : It is the deſign,both of the work, and of the
workman that wrought it. When we receive the end of our
faith, we receivethe ſalvation ofour fouls ; falvation is the end of faith: as death is the end of fin, ſo life eternal is the end ofgrace. The new creature doth, by the inſtinct and steady direction of its own nature, take its courſe as directly toGod,
andto heaven, theplace of his full enjoyment, as the riversdo to the ocean ; it declares itſelf to be made forGod, by its reſtleſs workings after him; and as falvation is the end of the new creature, ſo it is the exprefs deſign, and endofhim that created it. 2Cor. v. 5. " Now he that hath wrought us for the ſelf " fame thing, is God ;" by this workmanship of his upon our
fouls, he is now poliſhing, preparing, and " making them meet " to be partakersofthe inheritance ofthe faints in light," Col. 1.12. Fourthly, This new creation is the moſt neceſſary work that ever God wrought upon the foul ofman: the eternal well-be-
SERM. XXV. 467 The Method ofGrace. ing of his foul depends upon it; and without it no man ſhall ſeeGod, Heb . xii. 14. and John i. 3, 5. " Except yebe regene- "
rate, and born again, you cannot fee the kingdom ofGod." Canyoube ſaved without Chriſt ? Youknowyou cannot. Can youhave intereſt in Chriſt without the new creature ? My text
exprefly tells you itcan neverbe ; for, " If anymanbe inChriſt, " he is a new creature." O reader, whatever flight thoughts ofthis matter, and with what a careless and unconcerned eye foover thou readeſt these lines ; yet know thou must either be a
new creature, or amiferable anddamned creature for ever.
civility without the new creature could fave thee, why are not the moral Heathens saved alſo ? If ſtrictness of life without the new creature could ſave thee, whydid it not ſave the Scribes and Pharifees alſo ? Ifan high profeſſion ofreligion without the new creature can ſave thee, why did it not ſave Judas, Hymenaeus and Philetus alſo ? Nothing is more evident than this, that no
repentance, obedience, ſelf-denial, prayers, tears, reformations or ordinances, without the new creation, avail any thing to the ſalvation ofthy foul : the very blood of Chriſt himself withoutthe new creature neverdid, and never willſave any man. Oh how neceſſary a work is thenew creation! " Circumcifion a- " vails nothing, and uncircumcifion nothing : but a new crea- " ture."
Fifthly,The new creature is a marvellous and wonderful creature: there are many wonders in the firſt creation, " The " works of the Lord are great, fought out of allthemthat have " pleaſure therein," Pfal. cxi. 2. But there are no wonders in
nature, like thoſe ingrace. Is it not the greatest wonder that everwas ſeen in the world (except the incarnation of the Son of God) to fee the nature andtemper ofman ſo altered and changed as it is by grace ? to ſee lafcivious Corinthians, and idolatrous Ephesians become mortified and heavenly Chriſtians ? to fee a
fierce and cruel perfecutor, become a glorious confeffor and fufferer for Chrift ? Gal.i. 23. to ſee the carnalmind ofman, which was lately fully fet in a strong bent to the world, to be wholly
takenofffrom its luſts, and ſet uponthings that are ſpiritual and heavenly ? Certainly itwas not a greater miracle to fee dead Lazarus come out of hisfepulchre, than it is to fee the deadand carnal mindcoming out ofits luſts to embrace Jeſus Chriſt ; it was not a greater wonder to ſee the dead anddry bones in the valley tomove andcome together, than itis to fee adead foul moving afterGod, and moving to Chriſt, in the way of faith.
Sixthly, The new creature is an immortal creature, a crea 0002
468 The Method ofGrace. SERM. XXV. ture that ſhallnever feedeath, John iv. 14. it is in the foul of man, awell ofwater, ſpringing up unto eternal life. I will not adventure to ſay, it is immortal in its ownnature, for it is but a creature, as my text calls it; and we know, that eſſential
interminability is the incommunicable property of God : The new creaturehath, both abeginning,and ſucceſſion; andthereforemight, alſo, have an end, as toany thing in itſelf, or its own nature : Experience, alſo, ſhews us, that it is capable, both of increaſing, and decreaſing, andmay bebrought nighuntodeath, Rev. iii. 2. The works of the Spirit, in believers, may be ready to die; but though its perpetuity flow not out of its own
nature, it flows out of God's covenant and promiſes, which make it an immortal creature : when all other excellencies in mango away, as at death they will, Job iv. 21. this excellency, only, remains : our gifts may leave us, our friends leave us, our eſtates leave us ; but our graces will never leave us: they aſcendwith the foul, (in which they inhere), into glory,when
the ſtroke ofdeath ſeparates it from thebody.
Seventhly. The new creature is an heavenly creature : " It " is notborn of fleſh, nor of blood, orofthe will ofman, but
" ofGod," John i. 13. its defcent and original is heavenly, it is ſpirit born ofſpirit, John iii. 6. its center is heaven, and thither are all its tendencies, Pfal. lxiii. 8. its proper food, on which it lives, are heavenly things, Pfal. iv. 6, 7. Itcannot feed,
as other creaturesdo, upon earthly things ; the object of allits delight, and love, is inheaven. Pfal. lxxiii. 26. " Whom have " I in heavenbut thee ? The hopes and expectations ofthe
new creature are all from heaven; it looks for little in this world, but waits for the coming ofthe Lord. The life ofthe new creature upon earth, is a life ofpatient waiting for Chriſt ; his deſires, and longings, are after heaven, Phil. i. 23. The
fleſh, indeed, lingers, and woulddelay, butthe new creature haftens, andwould fainbe gone, 2 Cor. v. 2. It isnotathome whilſt it is here; itcame from heaven, and cannotbe quiet, nor
fuffer the foul, in which it dwells, to be ſo, until it comes thither again.
Eightly, The new creature is an active, and laborious creature: no fooner it isborn, but itis acting in the foul. Acts ix. 6. Behold beprayeth ! Activity is itsvery nature. Gal. v. 25. " Ifwe live in the Spirit, let us walk in the Spirit." Nor is it to be admired, thatit ſhould be always active, and ſtirring in thefoul, feeingactivity in obedience was the very end for which
it was created. " For we are his workmanſhip, created in Chrift " Jeſus unto good works, " Eph. ii. 10. and he that isacted in
SERM . XXV. The Method ofGrace. 469 1
theduties of religion, by this principle of the new creature, or nature, will (fo far as that principle acts him) delight todo the will ofGod ; rejoice intheway ofhis commandments, andfind-
the ſweetest pleaſure in the pathsof duty.
Ninthly, The new creature is a thriving creature, growing from ſtrength to ſtrength, 1 Pet. ii. 2.and changing, the foul in which it is ſubjected, from glory unto glory, 2 Cor. iii. 18. Thevigorous tendencies, and conſtant ſtrivings, ofthis new crea-
ture, are to attain its just perfection and maturity, Phil. üi. 11.
Itcan endure no ſtints and limits to its defires, ſhort of perfection; every degree of ſtrength it attains, doth but whet and ſharpenhisdefires after higherdegrees : Upon this account, itgreatly delights in the ordinances ofGod,duties ofreligion,and fociety of the faints ; as they are helps and improvements to it, in order to its great deſign.
Tenthly, The new creature, is a creature of wonderfulprefervations * : There are manywonders ofdivine providence, in the preſervation ofour natural lives, but nonelike those whereby the
life of the new creature is preferved in our fouls : There are critical times oftemptation and deſertion, inwhichitis ready to die, Rev. iii. 2. the degrees of its ſtrength, and livelineſs, are ſometimes fadly abated, and its ſweet and comfortable workings intermitted, Rev. ii. 4. the evidences by which its being inus, was wont tobe diſcovered, may be, andoften are darkened, 2 Pet. i. 9. and the foul, in which it is, may draw very fad con-
cluſions, about the iſſue and event; concluding its life not only tobe hazarded, but quite extinguiſhed, Pfal. li. 10. 11, 12. but though it be ready to die, God wonderfully preferves it from death; ithath as wellits reviving, as its faintingſeaſons. And thus you fee, what are the lovely, and eximious properties of the new creature. In the next place, Fourthly, We willdemonſtratethe neceffity ofthis new creation, to all that are in Chriſt, and by him expect to attain ſalvation; and the neceſſity of the new creature will appear divers ways.
First, From the poſitive and expreſs will ofGod, revealed'n ſcripture, touching this matter: Search the ſcriptures, and you
* Graceindeed cannotbetotally intermitted, nor finally loſt, but there maybe an omiſſion ofthe act, though notan omiſſionofthe habit, the act may be perverted though the faith cannot be fubverted,
itmaybe ſhaken, though not shaken out ; its fruits may fall, but its ſap lies hid in the root; the effect ofjustification maybe ſuſpended, but the ſtate of thejuſtified cannotbe diffolved. Suffrag. Brit.
470 SERM. XXV. The Method of Grace. 'ſhall find God hath laid thewhole ſtreſs and weight of your e-
ternal happiness, byJeſus Chriſt, upon this work ofthe Spiritin your fouls. So our Saviour tells Nicodemus,John iii. 5. "Ve " rily, verily, I ſayunto thee, except a manbe born ofwater, " and ofthe Spirit he cannot enter into thekingdom ofGod." Agreeablewhereunto are thoſe words of the apostle, Heb. xii.
14. " Without holiness no man ſhall fee the Lord." And whereas ſome may think, that their birth-right privileges, enjoyment ofordinances, and profeſſion ofreligion,maycommend them to God'sacceptance, without this new creation; he thews them
how fond, and ungrounded, all ſuch hopes are. Gal. vi. 15. " For inChriſt Jeſus neithercircumcifion availeth any thing, nor " uncircumcifion, but a new creature." Chriſt, and heaven, are the gifts ofGod, and he is at liberty to beſtow them, upon whatterms andconditions he pleaſeth; and this is theway, the
onlyway, and ſtated method, in which he willbring men, by Chrift, untoglory : Men may raſe out the impreſſions of theſe
things from theirown hearts, but theycannever alterthe fettled courſe and method of ſalvation : Either we must be new
creatures, as the precepts of the word command us, or loſt,
anddamned creatures, as the threatenings of the word plainly tell us.
Secondly, This new creation, is the inchoative part of that great falvation which we expect, through Chriſt, and therefore, without this, all hopes, and expectations ofſalvation, muſtva-
niſh : Salvation, and renovation, are inſeparably connected. Our glory in heaven, if we rightlyunderstand its nature, con-
ſiſteth intwo things ; namely, our affimilation toGod, and our fruition ofGod: andboth theſe take theirbeginning, and riſe, from our renovation inthis world. Herewebegin tobechanged into his image, in fomedegree, 2 Cor. iii. 18. for the new man is created after God, as was opened above. In the work of Grace, God is faid to begin that good work, which is to be finished, or confummated, in the day of Chrift, Phil. i. 6. Now
nothing canbe more irrational, than to imagine, that ever that Cefign, or work, ſhould be finiſhed, or perfected, which never had a beginning.
Thirdly, So neceffary is the new creation, to all that expect falvation by Chriſt, that, without this, heaven would be no
heaven, and the glory thereof no glory to us, by reaſon of the unfuitableness, and averſion of our carnal minds thereunto ;
The carnal mind is enmity against God," Rom. viii. 7. and enmity is exclufive ofall complacency anddelight : There is a neceffity of a fuitable and agreeable frame of heart to God, in
SERM. XXV. The Method of Grace. 471 order to that complacential reſt of our souls inhim : And this
agreeable temper is wroughtby ournew creation. 2Cor.v.5. He that hath wrought us for the ſelf-fame thing, isGod:" Renovation, you fee, is the working, or moulding of aman's
ſpirit into anagreeable temper, or, as itis in Col. i. 12. themaking ofus meet forthe inheritanceofthe faints in light.
Fromall which, it follows, that ſeeing there can be no complacence, or delight inGod,without fuitableneſs, andconformity tohim, as is plain, from I John iii. 2. as well as from the reaſon and nature of the thing itſelf; eitherGod must become, like us, ſuitable to our finful, corrupt, and vain hearts, which were but a rude blafphemy once to imagine; or elſe we must bemade agreeable and ſuitable to God, which is the very thing Iamnow proving the neceffity of.
Fourthly, There is an abfolute neceſſity ofthe new creature, toall that expect intereſt in Chriſt, and the glory to come;
ſince all thecharacters, marks, and ſigns of ſuch an intereſt, are conſtantly taken from the new creature wrought in us. Look over all the marks and ſigns ofintereſt in Chrift, or falvation by him, which are diſperſed through the fcriptures, and you ſhall ſtill find purity of heart, Mat. v. 8. Holiness both in principle, and practice, Heb. xii. 14. Mortification offin, Rom. viii. 13 : Longing for Chrift's appearance, 2 Tim. iv. 8. with multitudes more of the ſame nature, tobe conſtantly made the marks, and ſigns ofour falvation byChriſt. So that eitherwe must have a new bible, or a new heart : For if theſe ſcriptures bethe true and faithful words ofGod, no unrenewed creature
can ſeehis face; which was the fourth thing to be opened.
Fifthly,The last thing tobe opened, is,how the new creation is an infallible proof, and evidence, ofthe foul's intereſt inChriſt ; and this will appear divers ways.
First, Where all the faving graces ofthe Spirit are, there intereſt in Chriſt, must needs be certain ; and where the new creature is, there all the ſaving graces ofthe Spirit are: For what isthe new creature, but the frame, or ſyſtem of all ſpecial ſavinggraces ? Itisnot this, or that particular grace, as faith, or hope, or love toGod, which conftitutes the new creature ; for
theſe arebut as ſo many particular limbs, or branches ofit: but thenew creature is comprehenfive of allthe graces of the Spirit. Gal. v. 22, 23. " The fruit ofthe Spirit is love, peace, joy, " long-fuffering, gentleneſs, goodness, faith, meekneſs, temper- " ance," &c. Anyone ofthe ſaving, ſpecialgraces ofthe Spirit gives proof of our intereſt inChrift : how much more, then,
472 The Method of Grace. SERM . XXV. the new creature, which isthe complex frame, or ſyſtem ofall the graces together ?
Secondly, To conclude; Where all the causes of an intereſt inChriſt are found, and all the effects and fruits ofan intereſt in Chriſt do appear ; there, undoubtedly, a real intereſt in Chrift is found : but wherever you find a new creature, you
find all the cauſes, and all the effects ofan intereſt in Chriſt : For there you ſhall find,
First, The impulſive cauſe, viz. The electing love ofGod, from which the new creature is inſeparable, 1 Pet. i. 2.; with thenew creature, alſo, the meritorious,efficient, andfinal cauſes of intereſt in Chriſt, and union with him, are ever found, Eph.
ii. 10. chap. i. 4, 5, 6.
Secondly, All the effects and fruits ofintereſt in Chriſt, are found in the new creature; there are all the fruits of obedience, for we are created in Chriſt Jeſus unto good works, Eph.
ii. 10. Rom. vii. 4. there is true, ſpiritual oppoſition to fin.
1Johnv. 18. " He that is begotten ofGod, keepeth himself, " and thatwicked one toucheth him not." There is love tothe people ofGod; 1 John iv. 7. "Every one that loveth, is born " ofGod." There is aconfcientious reſpect to the duties of both tables ; for the new creature is created after God in
righteouſneſs and true holiness, Eph. iv. 24. There is perfeverance inthe ways ofGod, to the very end, and victory over. alltemptations; for whosoever is born ofGod, overcometh the
world, I John v.4. Itwere eaſy to run overall other particular fruits ofourunionwith Chriſt, and thew you every one of them in the new creature. And thus much ofthe doctrinal part of thispoint.
SERM . XXVI. 473 The Method of Grace.