Sermon XXVI
2 COR. v. 17. Therefore if any man be in Christ, he is anew creature : old things are paffedaway ; behold, all things are become new.
AFTER the explication of the sense of this scripture, we observed, Doct. That God's creating of a new supernatural work of grace, in the soul of any man, is that man'sfure, and infallible evidence of afaving interest in Jesus Christ. You have heard why the regenerating work of the Spirit is called a new creation ; in what respect every soul in Christ is renewed; what the eximious properties of this new creature are; the indispensibleness, and necessity thereof, hath been also proved; and how it evidences our interest in Christ, was cleared in thedoctrinal part: Which we now come to improve, in the several uses serving for our
1. Information. 2. Conviction . 3. Examination. 4. Exhortation. 5. Consolation. First use, for information . Is the new creature the sure and infallible evidence of our favinginterest in Christ ? From hence then we are informed,
Infer. 1. How miserable, and deplorable an estate, all unrenewedfouls are in ; who can lay no claim to Christ, during that state, and therefore are under an impossibility of salvation . O reader ! if this be the state of thy soul, better had it been for thee not to have been God's natural workmanship, as a man, except thou be his spiritual workmanship, also, as a new man. I know the schoolmen determine otherwise, and say, that damnation is rather to be chosen, than annihilation; a miserable being is better than no being: and it is very true, with re-
to the glory of God, whose justice shall triumph for ever, in the damnation of the unregenerate ; but, with respect to us, 'tis much better never to have been his creatures, in the way of generation, than not to be his new creatures, in the way of regeneration. So Christ speaks of Judas, that son of perdition, Mark xiv. 21. " Good had it been forthatman, if he had never
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474 The Method of Grace. SERM . XXVI .
been born : For what is a being, without the comfort of it? What is life, without the joy and pleasure of life ? A damned ! being is a being without comfort; no glimpse of light thines into that darkness ; they shall, indeed, see, and understand the felicity, light an joy of the saints in glory; but not partake, in the least measure, of the comfort. Luke xiii. 28. " They " shall fee Abraham, and Isaac, and Jacob, in the kingdom of
" God, but they themselves shut out :" Such a fight is so far from giving any comfort, that it will be the aggravation, and increaseoftorinent, O it is better to have no being at all, than to have a being only to capacitate am an for misery ; to desire death, while death flies from him, Rev. iv. 6. The opinion of the Schoolmen will never pass for found doctrine among the damned. Think on it, reader, and lay it to thine heart, better thou hadst died from the womb, better the knees had prevented thee, and the breasts which thou hast fucked, than that thou shouldest live and die a stranger to the new birth, or that thy mother should bring thee forth only to increase, and fill up the number of the damned.
Infer. 2. And, on the contrary, we may hence learn, what cause regeneratefouls have to bless God, for the day wherein they were born. O what a privileged state doth the new birth bring men into ! 'Tis possible, for the present, they understand it not ; for many believers are like a great heir lying in the cradle, that knows not to what an estate, and honour he is born : nevertheless, on the same day, wherein we become new creatures, by regeneration, we have a firm title, and solid claim to all the privileges of the sons of God, John i. 12, 13. God becomes our Father, by a triple title, not only the Father of our beings, by nature, which was all the relation we had to him before,but our Father by adoption, and by regeneration : which is a much sweeter, and more comfortable relation. In that day the image of God is restored, Eph. iv. 24. this is both the health and beauty of the soul. In that day we are begotten again to a lively hope, 1 Pet. i. 3. a hope more worth thantenthousandworlds, in the troubles of life, and in the straits of death: this is a creature which lives for ever, and will make thy life happy for ever. Some have kept their birth day as a festival, a day of rejoicing ; but none have more cause to rejoice that ever they were born, than those that are new born.
Infer. 3. Learn from hence, that the work of grace is wholly supernatural; 'tis a creation, and a creation-work is above the power of the creature. No power, but that which gave being to the world, can give a being to the new creature : almighty
SERM . XXVI. The Method of Grace. 475 power goes forth togivebeingtothe new creature. This creature is not born of flesh, or of blood, nor of the will of man, but of God, John i. 13. The nature of this new creature speaks its originaltobeabovethe power of nature; theverynotionofanewcreation spoils theproudboasts of the great affertersof the power, and ability of the will of man. When God, therefore, puts the question, who maketh thee to differ ? And what hast thou, that thou hast not received ? Let thy soul, reader, answer it, with all humility, and thankfulness, 'Tis thou, Lord, thou only, that madest me to differ from another ; and what I have received, I have received from thy free grace.
Infer . 4. If the work of grace be a new creation, let not the parentsandfriendsoftheunregenerate utterly despair of the conversion of their relations, how great soever their present discouragements are. If it had been possible for am an to have seen the rude, and indigested chaos, before the SpiritofGodmoved upon it, would he not have said, can such a beautiful order of beings, such a pleasant variety of creatures, spring out of this dark lump ? Surely it would have been very hard for a man to have imagined it. It maybe, you fee nodispositions, or hopeful inclinations in your friends, towards God, and spiritual things; nay, possibly they are totally opposite, and filled with enmity, against them; they deride, and jeer allferious piety, wherever they behold it: this, indeed, is very sad; but yet remember the work of grace is creation-work : though there be no disposition at all in their wills, no tenderness in their consciences, no light, or knowledge in their minds ; yet God, that commanded the light to shine out of darkness, can shine into their hear to give them the light of the knowledge of the glory of God in the face of Jesus Christ: he can say to the dry bones, live; to the proud and stubborn heart, come down and yieldthyselfto the will of God; and if he command, the work is done. God can make thee yet to rejoice over thy most un comfortable relations, to say with the father of the prodigal, Luke xv. 24. " This my son was dead, and is alive again; he
" was lost and is found; and they began to be merry;" difficulties are for men, but not for God: he works, in conversion, by a power which is able to subdue all things unto itself.
Infer. 5. If none but new creatures be in Christ, howsmalla remnant, among men, belong to Christ, in this world! Among the multitude of rational creatures inhabiting this world, how few, how very few, are new creatures ? 'Tis the observation of the learned Mr. Brerewood, that if the world be divided into PPP2
476 The Method of Grace. SERM. XXVI.
thirty parts, nineteen parts are heathenish Idolaters: fix parts Mahometans ; and only five, out of thirty, which may be, in a large sense, called Christians ; of which, the far greater-part is overspread with Popish darkness : separate from the remainder, the multitudes ofprophane, merely civil, and hypocritical professors of religion ; and how few will remain for Jesus Christ, in this world ? Look over the cities, towns, and parisbes, in this populous kingdom; and how few shall you find that speak the language, ordo the works of new creatures ? How few have ever had any awakening convictions on them ? And how many of those, that have been convinced, have miscarried, and never come to the new birth ? The more cause have they, whom God hath indeed regenerated, to admire the riches of God's diftingui-
shing mercy to them.
Infer. 6. If the change, by grace, be a new creation, how universal, andmarvellous a change, doth regeneration make uponmen ! The new creation speaks a marvellous, and universal alteration, both upon the state, and tempers of men ; they come out of darkness, gross, hellish darkness, into light, a marvellous, and heavenly light, 1 Pet. ii. 9. Eph. v. 8. their condition, disposition,and conversation,(as you have heard) is all new ; and yet this marvellous change, as great and universal as it is, is not alike evident, and clearly discernible, in all new creatures : and the reasons are,
First, Because the work of grace is wrought in divers methods, and manners, in the people of God. Some are changed from a state of notorious prophaneness, unto serious godliness ; therethechange isconfpicuous, and very evident; all the neighbourhood rings of it: but, in others, it is more in afibly dis tilled in their tender years, by the blessing of God, upon religious education , and there it is more indiscernible.
Secondly, Though a great change be wrought, yet much natural corruption still remains for their humiliation and daily exercise; and this is aground of fear and doubtings ; they fee not how such corruptions are consistent with the new creature.
Thirdly, In some, the new creature shews itself, mostly, in the affectionate part, in desires and breathings after God; and but little in the clearness of their understandings, and strength of their judgments ; for want of which, they are entangled, and kept in darkness, most of their days .
Fourthly, Some Christians are more tried, and exercised, by temptation from Satan, than others are ; and these clouds darken the work of grace in them.
Fifthly, There is great difference, and variety, found in the
SERM. XXVI. The Method of Grace. 477 natural tempers and constitutions of the regenerate ; some are of a more melancholy, fearful, and suspicious temper, than others are; and are therefore much longerheldunderdoubtings, and trouble of spirit: nevertheless, what differences soever these things make, the change made by grace, is a marvellouschange.
Infer. 7. Lastly, How incongruous are carnal ways, and courses, to the Spirit of Christians ! who being new creatures, can never delight, orfindpleasureintheirformerfinfulcompanions and practices...Alas ! those things are now most unsuitable, loathsome, and detestable, how pleasant soever they once were ; that which they counted their liberty, would now be reckoned their greatest bondage; that which was their glory, is now their
Rom. vi. 21. " What fruit had ye, then, in those " things, whereofye are now ashamed; for the end of those " things is death:" theyneednot be pressed by others,but will freely confess, of themselves, what fools and mad men, they once were . None can censure their former conversation more severely than themselves do, I Tim . i. 13, 14.
Second use, for conviction. If none be in Christ, but new creatures, and the new creation makes such a change, as hath been described ; this may convince us, how many of us deceive ourselves, and run into dangerous and fatal mistakes, in the greatest concernment we have in this world. But, before I urge this use, Idefire none may make a perverse and ill use of it; let not the wicked conclude, from hence, that there is no such thing as true religion in the world, or that all who do profess it, are but hypocrites ; neither let the godly injure themselves, by that which is designed for their benefit: let none conclude, that seeing there are so many mistakes committed about this new creature, that therefore assurance must needs be impossible, as the Papists affirm it to be. The proper use that should be made of this doctrine, is, toundeceive false pretenders, and to awaken all, toa more deep, and thorough search of their own conditions ; which being precautioned, let all men beconvincedofthe following truths.
First, That the change made by civility, upon such as were lewd and prophane, is, in its whole kind and nature, a different thing from the new creature ; the power and efficacy of moral virtue is one thing, the influence of the regenerating Spirit is quite another thing; however some have studied to confound them. The Heathens excelled in moral and homilitical virtues : Plato, Aristides, Seneca, and multitudes more, have outvied many professed Christians,in justice,temperance, patience, &c. yet were perfect strangers to the new creation. Am an maybe
478 The Method of Grace. SERM . XXVI. very strict, and temperate, free from the gross pollutionsofthe world; and yet a perfect stranger to regeneration,all the while, John iii. to.
Secondly, That many strong convictions and troubles for fin, maybe found, where the new creature is never formed. Conviction, indeed, is an antecedent unto, and preparative for the new creature, as the blossoms of the tree are to the fruit that follow them; but as fruit doth not always follow, where those blessoms and flowers appear; so neither doth the new creature follow all convictions and troubles for fin. Conviction is acommonwork of the Spirit, both upon the elect and reprobates; but the new creature is formed only in God's elect. Convictions maybe blasted, and vanish away, and the man that was under troubles for fin,may return again,with " the dog to his vomit, and the sow that was washed, to her wallowing in the " mire," 2 Pet. ii. 22. but the new creature never perishes, nor can consist with such a return unto fin.
Thirdly, That excellent gifts and abilities, fittingmen for service in the church of God, maybe where the new creature is not; for these are promiscuously dispensed,by the Spirit, both to the regenerate and unregenerate: Mat. vii. 22. "Many will " say unto me, in that day, Lord, Lord, have we notprophefied
" in thy name?" Gifts are attainableby study, prayerandpreaching are reduced to an art; but regeneration is wholly supernatural. Sin, in dominion, is consistent with excellent gifts, but wholly incompatible with the new creature. In a word, these things are so different in nature from the new creature, that they oft-times prove the greatest bars and obstacles in the world, to the regenerating-work of the Spirit. Let no man, therefore, trust tothingswhereby multitudes deceive and destroy their own souls. Reader, it may cost thee many an a king head to obtain gifts,but thouwilt find an a king heart for fin, i fever God make thee anew creature.
Fourthly, Be convinced, that multitudes of religious duties maybe performed by men,in whom the new creature was never formed. Though all new creatures perform the duties of religion, yet all that perform the dutiesofreligion, are not new creatures; regeneration is not the only root from which the duties of religion spring. Ifa. lviii. 2. " Yet they seek me daily, and de- " light to knowmyways, as a nation thatdidrighteousness, and " forsook not the ordinances of their God, they ask of me the "ordinancesofjustice, they take delight in approaching to God. " These are but weak and slippery foundations formentobuild their confidence and hopes upon.
SERM . XXVI. 479 The Method of Grace.
Third use, for examination. Next, therefore, let me persuade every man to try the state of his own heart, in this matter, and closelyconfiderandweigh this great question ; Am I really and indeedanew creature ? or, am
I an old creature still, in the new creature's dressandhabit ? Some light may be given for the discovery hereof, from the confiderationofthe
1. Antecedents, 2. Concomitants, of the new creation. 3. Consequents, First, Weigh and confider well, the antecedents of the new creature: have those things passed upon your souls, which ordinarily makewayfor the new creature, inwhomsoeverthe Lord forms it ?
-1. Hath the Lord opened the eyes of your understanding, in the knowledgeoffin, and of Christ? Hath he shewedyou both your disease and remedy, by anew light shining fromheaveninto your souls ! Thus the Lord doth, wherever he forms the new creature, Acts xxvi. 18 .
2. Hath he brought home the word with mighty power and efficacy upon your hearts, to convince and humble them ? This is the method in which the new creature is produced, Rom. vii. 9. 1 Thef. i. 5. 3. Have these convictions over-turned your vain confidences, and brought you to a great concern, and inward distress of foul; making you to cry, What shall we do to befaved? These are the ways of the Spirit, in the formation of the new creature, Acts xvi. 29. Acts ii. 37. Ifnofuch antecedent works of the Spirit have passed upon your hearts,you have no ground for your confidence, that the new creature is formed in you.
Secondly, Confider the concomitant frames, and workings of Spirit, which ordinarily attend the production of the new creature, and judge impartially, betwixt God and your own souls, whether they have been the very fraines and workings of your hearts.
1.Have your vain Spiritsbeencomposed to the greatest seriousness, and most solemn consideration of things eternal, as the hearts of all those are, whom God regenerates ? When the Lord is about this great work, upon the foul of man, whatever vanity, levity, and sinful jollity, was there before, it is banished from the heart, at this time; for now heaven and hell, life and death, are before a man's eyes, and these are the most awful, and solemn things, that ever our thoughts conversedwith in this world. Now a man of the most airy, andpleasantconfti
480 The Method of Grace. SERM . XXVI.
tution,when brought to the fightandsense of those things, faith of " Laughter, It is mad; and ofmirth, What doth it ?" Eccl.
ii. 2.
2. A lowly, meek, and humble frame of heart, accompanies the new creation; the soul is weary, and heavy laden, Mat. xi.
28. Convictions offinhaveplucked down the pride, and loftinessofthe spirit of man, emptied him of his vain conceits ; those that were of lofty, proud, and blustering humours before, are meekened, and brought down to the very dust now: it is with them (to speak allusively) as it was with Jerusalem, that lofty city, Ifa . xxix. 1, 4. " Wo to Ariel, to Ariel, the city whereDa " vid dwelt; thou shalt be brought down, and shalt speak out
" of the ground, and thy speech shall be low out of the dust." Ariel signifies the Lion of God; so Jerusalem, in her prosperity, was ; other cities trembled at her voice; but when God brought her down, by humbling judgments, then the whispered out of the dust. So it is in this case . 3. A longing, thirsting frame of spirit, accompanies the new creation; the desires of the soul are ardent after Christ; never did the hireling long for the shadow, as the weary foul doth for Christ, and rest in him: if no such frames have accompanied that which you take for your new birth, you have the greatest reason in the world to suspect yourselves under a delusion.
Thirdly, Weigh well the effects, and confequentsof the new creature, and confider, whether such fruits as these are found in your hearts and lives.
1. Wherever the new creature is formed, there a man's course and conversation is changed; Eph. iv. 22. "That ye put off, concerning the former conversation, the old man, " which is corrupt, according to the deceitful lusts; and be " renewed in the spirit of your mind:" the new creature cannot but blush, and be ashamed of the old creature's conversation, Rom. vi. 21 .
2. The new creature continually opposes, and conflicts with the motions of sin in the heart ; Gal. v. 17. "The spirit lust-
" eth against the flesh." Grace can no more incorporate with fin, than oil with water: contraries cannot consist in the fame
longer than they are fighting with each other : if there be no conflict with sin in thy soul, or if that conflict be onlybetwixtthe confcienceand affections, light in the one, struggling with lust in the other; thou wantest thatfruitwhichshould evidence thee to be a new creature.
3. The mind and affections ofthenewcreature, are set upon
SERM . XXVI. 481 The Method of Grace. heavenly and spiritual things, Col. iii. 1, 2. Eph. iv. 23. Rom.
viii. 5. If, therefore, thy heart and affections he habitually earthly, and wholly intent upon things below, driving eagerly after the world, as the great business and end of thy life; deceive not thyself, this is not the fruit of the new creature, nor consistent with it.
4. The new creature is a praying creature, living by its daily communion with God, which is its livelihood and subsistence,
Zech. xii. 10. Acts ix. 11. If, therefore, thou be a prayerless foul, or if, in all thy prayers, thou art a stranger to communion with God : if there be no brokenness of heart for fin, in thy confessions, no melting affections for Christ, and holiness, in thy fupplications ; surely Satandoth but baffle, and delude thyovercredulous foul, in persuading thee that thou art a new creature.
Fifthly, The new creature is restless, after falls into fin, until it have recovered peace and pardon ; it cannot endure itsel in a state of defilement and pollution, Psal. li. 8, 9, 10, 11 , 12 . It is with the conscience of a new creature, under fin, as it is with the eye, when any thing offends it; it cannot leave twinkling, and watering, till it have wept it out: and in the very same restless state it is, under the hiding of God's face, and divinewithdrawments, Cant.v. 2, 3, 4, 5, 6, 7, 8. If, therefore, thou caust sin, and sin again, without such aburthensome sense off in, or restlessness, or follicitude how to recover purity and peace, with the light of God's countenance shining, as in days past, upon thy soul; delude not thyself, thou hast not the signs of a new creature in thee.
Fourth use, ofexhortation. If the new creation be a sound evidence of our interest in Christ, then, hence, let me persuade all that are in Christ, to evidence themselves to be so, by walking as it becomes new creatures.
The new creature is born from above, all its tendencies are heaven-ward ; accordingly, set your affections on things that are above, and let your conversation be in heaven : if you live earthly and sensual lives, as others do, you must cross your new nature therein: and can those acts be pleasant unto you, which are done with so much regret? wherein you must put a force upon your own spirits, and offer a kind of violence to your own hearts. Earthly delights and sorrows, are suitable enough to the unregenerate and sensual men in the world, but exceedingly contrary unto that spirit by which you are renoVOL . II . ९११
482 The Method of Grace.
SERM. XXVI. vated. Ifeveryou will act becoming the principles and nature of new creatures, then seek earthly things with submission, enjoy them with fear and caution, resign them with cheerfulness and readiness ; and thus " let your moderation be known unto
" all men," Phil. iv. 5. Let your hearts daily meditate, and your tongues discourse about heavenly things; be exceeding tender of fin, strict and punctual in ever duty ; and hereby convince the world, that you are men and women of another spirit.
Fifth use, for consolation. Let every new creature be cheerful and thankful : if God hath renewed your natures, and thus altered the frame and temper of your hearts, he hath bestowed the richest mercy upon you that heaven or earth affords. This is a work of the greatest rarity; a new creature may be called, One among a thousand: it is also an everlasting work, never to be destroyed, as all other natural works of God (how excellent soever) must be: it isa work carried on by almighty Power, through un-
difficulties and mighty oppositions, Eph . i. 12. The exceeding greatness of God's power goes forth to produce it ; and indeed no less is required to enlighten the blind mind, break the rocky heart, and bow the stubborn will of man ; and the fame almighty power, which at first created it, is necessary to be continued every moment, to preserve and continue it,
1 Pet. i. 5. The new creature is a mercy, which draws a train of innumerable and invaluable mercies after it, Eph. ii. 13, 14.
1 Cor. iii. 20. WhenGodhath given us a new nature, then he dignifies us with a new name, Rev. ii. 17. brings us into anew covenant, Jer. xxxi. 33. begets us again to a new hope, 1 Pet. i. 3. in titles us to a new inheritance, John i. 12, 13. It is the new creature which through Christ makes our persons and duties acceptable with God,Gal. vi. 15. In a word, it is the wonderful work of God, of which we may say, " This is the Lord's "doing, and it is marvellous in our eyes." There are unsearchable wonders in its generation, in its operation, and in its preservation. Let all therefore, whom the Lord hath thus renew. ed, fall down at the feet of God, in an humble admiration of the unsearchable riches of free grace, and never open their mouths tocomplainunder any adverse or bitter providences of God.
SERM . XXVII. 483 The Method of Grace. SERMON XXVII.
Of the Nature,Principle,and Necessity,of Mortification.
GAL.V. 24: And they that are Christ's, have crucified the flesh, with the affections andlufts. TWO great trials of our interest in Christ, are finished ; we now proceed to a third, namely, The mortification off in : " They that are Christ's, have crucified the flesh." The scope of the apostle, in this context, is, to heal the unchristian breaches among the Galatians, prevailing,by the instigation of Satan, to the breach of brotherly love. To cure this, he urges four weighty arguments.
First, From the great commandment, to loveone another ; upon which the whole law(i. e.) all the duties of the second table, do depend, ver. 15.
Secondly, He powerfullydissuades them,fromtheconfiderationofthe sad events of their bitter contests, calumnies,and detractions, viz . mutual ruin, and destruction, ver. 15.
Thirdly, He dissuades them, from the consideration of the contrariety of these practices, unto the Spirit of God,by whom they all profess themselves to be governed,from ver. 17. to ver. 23. Fourthly, He powerfullydissuadesthem from these animosities, from the inconsistency of these, or any other lusts of the flesh, with an interest in Christ : " They that be Christ's, have cru- " cified the flesh," &c. q. d. You all profess yourselves to be members of Christ, to be followers of him ; but how incongruous are these practices, to such a profession? Is this the fruit of the dove-like Spirit of Christ ? Are these the fruits of your faith, and professed mortification ? Shall the sheep of Christ snarl, and fight like rabid, and furious beasts of prey ? Tantaene animis caeleftibus irae ? So much rage in heavenly fouls ? O how repugnant are these practices with the study of mortifica tion *, which is the great study and endeavour, of all that are in
Q992
-------Nonfecus ac. Cumduo converfis inimica, in praelia tauri, Frontibus incurrunt-- Shall Christians one another wound and push,
Like furious bulls, when they together rush ?
484 The Method of Grace. SERM. XXVII. Christ ! " They that are Christ's have crucified the flesh, with the affections and lusts." So much for the order of the words ; the words themselves are a proposition wherein we have to confider, both
1. The subject. 2. The predicate. First, The subject of the proposition, they that are Christ's, viz. † " True Christian's, real members of Christ , such as truly " belong to Christ, such as have given themselves up to be go- " vernedby him," and are, indeed, acted by his Spirit ; such,all
(for the indefinite is equipollent to an universal) all such, and none but such.
Secondly, The predicate ; " They have crucified the flesh, " with the affections and lusts." By flesh, we are here to understand carnal concupifcence, the workings, and motions of corrupt nature; and by the affections,we are to understand, not the natural, but the inordinate affections ; for Christ doth not abolish, and destroy, but correct, and regulate the affections of those that are in him : And by crucifying the flesh, we are not to understand the total extinction, or perfect fubduing of corrupt nature ; but only the deposing of corruption from its regency, and dominion in the soul; its dominion is taken away, though its life be prolonged for a season; but yet, as death surely, tho' lowly, follows crucifixion, (the life of crucified persons gradually departing from them, with their blood) it is just so in the mortificationof fin ; andthereforewhatthe apostle, in this place, calls crucifying, he calls, in Rom. viii. 13. mortifying. " If " ye, through the Spirit, do mortify," θανατετε ; if ye put to death the deeds of the body : But he chuses, in this place, to call it crucifying, to shew, not only the conformity there is betwixt the death of Christ, and the death of sin, in respect of shame, pain, and lingering flowness; but to denote, also, the principle, means, and instrument of mortification, viz. the death, or cross of Jesus Christ, in the virtue whereof, believers do mortify the corruptions, of their flesh ; the great arguments, and perfuafives to mortification, being drawn from the sufferings of Christ for fin. In a word, he doth not say, They that believe Christ was crucified, for fin, are Christ's ; but they, and they only, are his, who feel, as well as profess the power, and efficacy, ofthefufferings of Christ, in the mortification, and sub-
) + Vere Chriftiani qui ad Chriftumpertinent, quife eidedere re geudes. Pol. Synop.
SERM . XXVII. 485 The Method of Grace. duingoftheir lusts, and sinful affections. And so much, briefly, of the parts, and sense of the words. The observation followeth .
Doct. That afaving interest in Christ, maybe regularly, and
Strongly inferred, and concluded,from the mortification of the flelb, with its affections, and lusts. This point is fully confirmed,by those words of the apostle, Rom. vi . 5, 6, 7, 8. " For if we have beenplantedtogether in " the likeness of his death, we shall be also in the likeness of his " resurrection; knowing this, that ouroldman is crucified with
" him, that the body off in might be destroyed, that henceforth we should not serve sin'; for he that is dead,is free from fin : " Now if we be dead with Christ, we believe that we shall also
" live with him."
Mark the force of the apostle's reasoning ; if we have been planted into the likeness of his death, viz. by the mortification of fin, which resembles, or hath a likeness to the kind and manner of Christ's death (as was noted above) then we shall be, also, in the likeness of his resurrection; and why so,but because this mortification of fin is an undoubted evidence of the union of such a soul with Christ, which is the very ground-work, and principle, of that blessed, and glorious resurrection : And therefore he faith, ver. II . " Reckon ye, also, yourselves to be dead, " indeed, unto fin, but alive unto God, through Jesus Christ
66 our Lord ;" q. d. Reason thus with yourselves, these mortifying influences of the death of Christ, are unquestionable presages of your future blessedness, God never taking this course with any, but those who are in Christ, and are designed to be glorified with him. The death of your fin is as evidential, as any thing in the world can be, of your spiritual life for the present, and of your eternal life with God hereafter. Mortification is the fruit, and evidence of your union, and that union is the firm ground-work, and certain pledge, of your glorification ; and so you ought to reckon, or reason the case with yourselves, as the word λογιζεσθε there signifies. Now for the stating, and explicating of this point, I shall, in the doctrinal part, labour to openandconfirm these five things.
1. What the mortification, or crucifixion of fin, imports. 2. Why this work of the Spirit is expressed by crucifying. 3. Why all that are in Christ, must be so crucified, or mor tified unto fin.
4. What is the true evangelical principle of mortification. 5. How themortification of fin evinces our interest in Christ. Andthenapplythewhole.
486 The Method of Grace. SERM . XXVII, First, What the mortification, or crucifixion of fin, imports. And, for clearness sake, I shall speak to it, both negatively, and positively ; thewingyou what is not intended, and what is principally aimed at,by the Spirit of God, in this expression.
First, "The crucifying of the flesh doth not imply the " total abolition of fiu, in believers, or the destruction of its " very being and existenceinthem, for the present; sanctified " fouls so put off their corruptions with their dead bodies at
" death:" This will be the effect of our future glorification , not of our present sanctification. Sin doth exist in the most mortified believer in the world, Rom. vii. 17. it still acteth, and lusteth in the regenerate foul, Gal. v. 17. yea, notwithsanding its crucifixion in believers, it still may, in respect of single acts, fur prize, and captivate them, Psal. lxv. 3. Rom. vii. 23. This, therefore, is not the intention of the Spirit of God, in this expression.
Secondly, Nor doth the crucifixion of finconsist in the suppression of the external acts of sin only; for sin may reign over the souls of men, whilst it doth not break forth into their lives, in gross, and open actions, 2 Pet. ii. 20. Mat. xii. 43. MoralityintheHeathens (as Tertuallian well observes) did abscondere, fed non abfcindere vitia, hide them, when it could not kill them;
a white, andfairhand, who yet hath a very foul, and black heart.
Thirdly, The crucifixion of the fleth doth not consist in the cessation of the external acts of fin; for, in that respect, the lusts of men may die of their own accord, even a kind of natural death. The members of the body are the weapons of unrighteousness, as the apostle calls them ; age or sickness, may foblunt, or break those weapons, that the foul cannot use them to such sinful purposes, and services, as it was wont to do, in the vigorous, and healthful season of life; not that there is less fin in the heart,but because there is less strength and activity in the body. Just as it is with an old soldier, who hath as much skill, policy, and delight, as ever in military actions ; but age, and hard services have so enfeebledhim, that he can no longer follow the camp.
Fourthly, The crucifixion of fin dothnotconfist in the severe castigation of the body, andpenancingitby stripes, fasting, and tiresome pilgrimages. This may pass for mortification among
carnem non efteam itaperimi,utautprorfus non fit, aut nullaprava in hominedefideria commoveat, quodin corpore mortishujus non contingit, &c. Estius in loc.
SERM . XXVII. The Method of Grace. 487 Papists, but never was any lust of the fleshdestroyedby this rigour. Christians, indeed, are bound not to indulge and pamper the body, which is the instrument of fin; nor yet must we think that the spiritual corruptions of the soul feel those stripes which are inflicted upon the body: See Col. ii. 23. it is not the vanity of superstition, but the power of true religion, which crucifies and destroys corruption ; it is faith in Christ's blood, not the spilling of our own blood, which gives finthe mortal wound.
Secondly, But if you inquire, what then is implied in the mortification or crucifixion off in, and wherein it doth consist? I answer,
First, It necessarily implies the soul's implantation into Christ, and union with him ; without which it is impossible that any one corruption should be mortified, they that are [Christ's] have crucified the flesh : * The attempts and endeavours of all others are vain and ineffectual : " When we were in the flesh,
68 (faith the apostle) the motions of sin which were by the law, " did work in our members, to bring forth fruit unto death," Rom. vii. 5. fin was then in its full dominion,no abstinence, rigour, or outward severity ; no purposes, promises, or solemn vows could mortify or destroy it; there must be an implantation into Christ, before there can be any effectual crucifixion of fin: What believer almost hath not in the days of his first convictions, tried all external methods and means of mortifying fin, and found all, in experience, to be to as little purpose as the binding of Sampson with green withs or cords ? But when he hath once come to act faith upon the death of Christ, then the design of mortification hath prospered, and succeeded to good purpose.
Secondly, Mortification of fin, implies the agency of the Spirit of God in that work, without whose assistances, and aids all our endeavours must needs be fruitless: of this work we may fay, as it was said in another case, Zech. iv. 6. " Not by might, " nor by power, but by my Spirit, faith the Lord." When the apostle therefore would shew by what hand this work of mortification is performed, he thus expresseth it, Rom. viii. 13. " Ifye through the Spirit do mortify the deeds of the body, ye
" shall live :" The duty is ours, but the power whereby we
They mistake the very nature of Christian mortification, who place it in afflicting and using violence to the body; whereas true mortification refers not principally to the body, or inferior part of the soul, but chiefly to the mind and will. Dav. en Col. p. 256.
488 The Method of Grace. SERM. XXVII perform it, is God's: The Spirit is the only successful combatant against the lusts that war in our members, Gal. v. 17. it is true, this excludes not, but implies our endeavours ; for it is we through the Spirit that mortifythedeeds of the body; but yet all our endeavours, without the Spirit's aid and influence avail nothing.
Thirdly, The crucifixion off in necessarily implies thefubverfion of its dominion in the soul : A mortified sin cannot be a reigning fin, Rom. vi. 12, 13, 14. Two things constitute the dominion of fin, viz. the fulness of its power, and the soul's fubjection to it. As to the fulness of its power, that rises from the fuitableness it hath, and pleasure it gives to the corrupt heart of man: It seems to be as necessary as the right hand, as useful and pleasant as the right eye, Mat. v. 29. but the mortified heart is dead to all pleasures and profits of fin; it hath no delight or pleasure in it; it becomes its burden and daily complaint. Mortification presupposes the illumination of the mind, and conviction of the conscience; by reason whereof, sin cannot deceive and blind the mind, or bewitch and ensnare the will and affections, as it was wont to do, and consequently its dominion over the soul is destroyed and lost .
Fourthly, The crucifying of the flesh implies a gradual weakningofthe power off in in the soul. The death of the cross was a flow and lingering death, and the crucified person grew weaker and weaker every hour ; so it is in the mortification of fin : The soul is still" cleansing itself from all filthiness of the flesh " and spirit, and perfecting holiness in the fear of God," 2 Cor.
vii. 1. And as the body of fin is weakened more and more; fo the inward man, or the new crearure, is " renewed day by day, 2 Cor. iv. 16. For sanctification is a progressive work of the Spirit: And as holiness increases, and roots itself deeper and deeper in the soul; sothepowerand interest of fin proportionably abates, and finks lower and lower, until at length it be swallowed up in victory.
Fifthly, The crucifying of the flesh, notes to us the believers designed application ofallspiritualmeans, and sanctified instruments, for the destruction of it : There is nothing in this world which a gracious heart more vehemently desires, and longs for, thanthedeathofsin, and perfect deliverance from it, Rom. vii.
24.the sincerity of which desires doth accordingly manifest itself in the daily application of all God's remedies : such are daily watching against the occasions of fin, Job xxxi. 1. " I have " made a covenant with mine eyes;" more than ordinary vigilancy over their special or proper fin, Psal. xviii. 23. " I kept
SERM . XXVII. The Method of Grace. 489 " myself from mine iniquity:" Earnest cries to heaven for preventing grace. Psal. xix. 13. " Keep back thy fervantalso from presumptuous sins, let them not have dominion over me:" Deephumblings of foul for finspast, which is an excellent pres ventive unto future sins, 2 Cor. ii. 11. " in that ye forrowed
" after a godly fort, what carefulness wrought it ?" Care to give no furtherance or advantage to the design off in, by making provision for the flesh, to fulfil the lusts thereof, as others do, Rom. xiii. 13, 14. Willingness to bear the due reproofsof fin, Psal. cxli. 5." Let the righteous smite me, it shall be a " kindness :" These, and such like means ofmortification, regenerate fouls are daily using, and applying, in order to the death of fin. And so much of the first particular, what the mortification of fin, or crucifying of the flesh implies.
Secondly, In the next place, we shall examine the reasons, why this work of the Spirit is expressed under that trope, or figurative expression, of crucifying the flesh. Now the ground andreasonofthe use of this expression, istheresemblancewhich, the mortification of fin bears unto the death of the cross : And this appears in five particulars.
First, The death of the cross was a painful death, and the mortification of sin isa very painful work, Mat. xxv. 29. it is as the cutting off our right hands, and plucking out our right eyes; it will cost many thousand tears, and groans, prayers, and strong cries to heaven, before one sin will be mortified. Upontheaccountofthe difficultyofthiswork, and mainlyuponthis account, the scripture faith, "narrow is the way, and " strait is the gate that leadeth unto life, and few there be that " find it," Mat. vii. 14. and that the righteous themselves are Scarcelyfaved.
Secondly,Thedeathofthe cross was universally painful; every member, every sense, every sinew, every nerve was the feat and subject of tormenting pain. So is it in the mortificationof sin; it is not this, or that particular member, or act; but the wholebodyof fin that is to be destroyed, Rom. vi. 6. and accordingly the conflict is in every faculty of the soul ; for the Spirit of God, by whose hand finis mortified, doth not com. bat with this, or that particular lust only, but with fin, as fin; and for that reason with every fin, in everyfacultyof the soul. So that there are conflicts, and anguish ineverypart.
Thirdly, The death of the cross was a flow, and lingering death; denyinguntothem that suffered it the favour ofa quick dispatch. Just so it is in the death of fin; though the Spirit of Rrr
490 The Method of Grace. SERM . XXVIE God be mortifying it day by day, † yet this is a truth sealed by the sad experience of all believers in the world, thatfin is long a dying : And if we ask a reason of this dispensation of God, among others, this seems to be one; corruptions in believers, like the Canaanites in the land of Israel, are left to prove, and to exercise the people of God,to keep us watching and praying, mourning and believing ; yea, wondering, and admiring at the riches of pardoning, and preserving mercy all our days.
Fourthly, The death of the cross was a very opprobrious, and Shameful death; theythatdied upon the cross were loaded with ignominy ; the crimes for which they died were exposed to the public view ; after this manner dieth fin, a very shameful, and ignominious death. Every true believer draws up a charge against it in every prayer, aggravates and condenins it in every confession, bewails the evil of it with multitudes of tears and groans, making fin as vile,and odious as they can find words to express it,though not so vile as it is in its own nature. "O my
God (faith Ezra) I am ashamed, and even blush to look up unto thee," Ezra ix. 6. So Daniel in his confession,Dan. ix. " O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day. " Nor can it grieve any believer in the world, to accuse, condemn, and shame himself for fin, whilst he remembers and confiders, that all that shame and confusion of face which he takes to himself, goes to the vindication, glory andhonour of his God: As Davidwas content to be more vile still for God, so it pleaseth the heart ofa Christian to magnify, and advance the name, and glory of God, by exposing his own shame, in humble, and broken-hearted confessions of fin.
Fifthly, In a word, the death of the cross was not a natural, but a violent death : Such also is the death of sin: fin dies nor of its own accord, as nature dieth in old men, in whom the balfamum radicale, or radical moisture is consumed; for if the Spirit of God did not kill it, it would live to eternity in the souls of men; it is not the everlasting burnings, and all the wrath of God which lies upon the damned for ever, that can destroy fin. Sin, like afalamander, can live to eternity in the fire of God's wrath; so that either it must die a violent death
of fin is not compleatedinonemoment, but is a daily conflict. Sin languishes as soon as the work of mortification is begun; in the progress of it, fin wastes and pines away, and in the end, even at our death, it is destroyed. Origen on Ep. te Rom.
SERM . XXVII. 491 The Method of Grace. by the hand of the Spirit, or it never dieth at all. And thus you fee, why the mortificationof finis, tropically, expressed by the crucifying of the flesh.
Thirdly, Why all that are in Christ must be so crucified, or mortified unto sin : And the necessity of this will appear divers ways.
First, From the inconsistency and contrariety that there is betwixt Christ and unmortified lust, Gal. v. 17. "These are contrary the one to the other." There is a threefold inconsistency betwixt Christ and such corruptions ; they are not only contrary to the holiness of Christ, I John iii. 6. " Whosoever a- " bideth in him finneth not ; whosoever finneth hath not seen
66 him, neither known him," (i. e.) whosoever is thus ingulphedandplunged into the lust of the flesh, canhavenocommunion with the pure and holy Christ ; but there is also an inconsistency betwixt such fin and the honour of Christ, 2 Tim. ii. 19. " Let every one thatnameth the name of Christ, depart from " iniquity:" As Alexander said to a soldier of his name, record are nominis Alexandri, remember thy name is Alexander, and do no nothing unworthy of that name. And unmortified lusts are also contrary to the dominion, and government of Christ, Luke ix. 23. " If any man will come after me, let him deny " himself and take up his cross daily, and follow me :" These are the self-denying terms upon which all men are admitted into Christ's service: And without mortification and self-denial, he allows no man to call him Lord and Master.
Secondly, The necessity of mortification appears, from the necessity of conformity betwixt Christ the head, and all the members of his mystical body; for how incongruous and uncomelywould it be to see a holy, heavenly Christ, leading a company of unclean, carnal, and sensual members ? Matth. xi. 29. " Take my yoke upon you, and learn of me, for I am " meek and lowly," q. d. it wouldbemonstrous to the world, to behold a company of lions and wolves following a meek and harmless lamb : Men of raging, and unmortified lusts, professing and owning me for their head of government : And again, I John ii. 6. " He that faith he abideth in him, ought himselfalfo
fo to walk, even as he walked," q. d. either imitate Christ in your practice, or never make pretensions to Christ in your profession : This was what the apostle complained of, Phil. iii.
many walk of whom I have told you often, and now *" tell you, even weeping, that they are the enemies of the cross " of Christ:" Mencannotstudy to put a greater dish on our and
18. for "
Rrr 2
492 SERM. XXVII. The Method of Grate. reproach upon Christ, than by making his name and profession acloke and cover to their filthy lusts.
Thirdly, The necessity of crucifying the flesh, appears from themethodoffalvation, as it is statedinthegospel. God every where requires the practice ofmortification, under pain of damnation. Mat. xviii. 8. " Wherefore if thy hand, or thy foot, " offend thee; cut them off, andcaftthemfromthee: it is bet- " ter for thee to enter into life halt, or maimed, rather than, " having two hands, or two feet, to be cast into everlasting fire." The gospel legitimates no hopes offalvation, but such as are accompanied with serious endeavours of mortification . I Joha iii. 3. " Every man that hath this hope in him, purifieth him- " self, even as he is pure." 'Twas one special end of Christ's coming into the world, " to save his people from their sins," Mat. i. 21. nor will hebe, a saviour untoanywho remain under the dominion of their own lusts.
Fourthly, The whole stream, and current of the gospel, puts us under the necessity of mortification; gospel-precepts have re-
unto this, Col. iii. 5. " Mortify your members, therefore, " which are upon the earth. " I Pet. i. 15. " Be ye holy, for I " am holy." Gospel presidents have respect unto this, Heb.xii.
1. " Wherefore seeing we, also, are compassedaboutwithsogreat " a cloud of witnesses, let us lay aside every weight, and the finwhich doth so easilybeset us," &c. Gospel threatenings are written for this end, and do all press mortification inathunderingdialect. Rom. viii. 13. " Ifye live after the flesh, ye shall " die." Rom. i. 18. " The wrath of God is revealed from hea- " ven, against all ungodliness, and unrighteousness of men." The promises of the gospel are writtendesignedly to promote it.
2Cor. vii. 1. " Having therefore these promises,dearly beloved, " let us cleanse ourselves from all filthiness of flesh and spirit, " perfecting holiness in the fear of God." But in vain are all these precepts, presidents, threatenings, and promises written in the scripture, except mortification,be the daily study, and practiceofprofeffors.
Fifthly, Mortification is the very scope and aim of our regeneration, and the infusion of the principles of grace. " If we live
" in the spirit, let us walk in the spirit,"Gal.v.25. Invainwere the habits of grace planted, if the fruits of holiness, and mortification, be not produced; yea, mortificationis not only the design, and aim,but it isa special part, even theonehalfofour sanctification.
Sixthly, If mortification be not the daily practice, and endeavour of believers, then the way to heaven, noway answers to
SERM . XXVII. The Method of Grace
in the gospel. He tells us,Mat. vii. 13.
14. " Wide is the gate, and broad is the way that leadeth tode- " struction, and many there be that go in thereat; because " strait is the gate, and narrow is the way which leadeth unto " life, and few there be that find it." Well, then, either Christ must be mistaken in the account he gave of the way to glory, or else allunmortified persons are out of the way : for what makes the way of salvation narrow, but the difficulties, and feverities ofmortification ?
Seventhly, In a word, he that denies the necessityofmortification, confounds all discriminating marks betwixt saints, and sinners; pulls down the pale of distinction, and lets the world in. to the church, and the church into the world: 'Tis a great de. sign of the gospel, to preserve the boundaries betwixt the one and the other, Rom. ii.7, 8. Rom. viii. 1, 4, 5, 6, 13. But if men may be Christians without mortification, we may aswellgo into the taverns, ale-houses, or brothel-houses,among the roaring, or fottishcrewoffinners,and say, here are those that are redeemedbytheblood of Christ; here are his disciples, and followers ; asgo to seek them in the purest churches, or most strictly religious families : by all which the necessity of mortification, unto all that are in Christ, is abundantly evidenced.
Fourthly, In the next place, we are to enquire into the true principle of mortification ; 'tis true, there are many ways attempted, by men, for the mortification of fin, and many rules laid down, to guide men in that great work ; some of which are very trifling, and impertinent things : such are those prescribed by Popish Votaries. But I shall lay down this as a sure conclusion, that the fanctifying Spirit is the only effectualprinciple of mortification ; and, without him, no resolutions, vows, abstinences, caftigations ofthebody, or any other external endeavours, can ever avail, to the mortification of one fin. The moral Heathens have prescribed many pretty rules, and helps, for the suppression of vice: Ariftides, Seneca, and Cato, were renowned, among them, upon this account : formal Christians, have, also, gone far in the reformation of their lives, but could never attain true mortification; formality pares off the excrefcences of vice, but never kills the root of it; it usually recovers itself again, and their souls, like abody not well purged, relapses intoaworse conditionthanbefore, Mat. xii. 43,44. 2 Pet. ii. 20.
This work of mortification, is peculiar to the Spirit of God, Rom. viii. 13.Gal.v. 17. and the Spirit becomes a principle of mortification in believers two ways, namely,
1.By the implantation ofcontraryhabits.
494 SERM . XXVII. The Method of Grace.
2. By assisting those implanted habits, in all the times of need.
First, The Spirit of God implants habits of a contrary nature, which are destructive to fin, and are purgative of corruption, 1 John v. 4. Acts xv. 9. Grace is, to corruption, what water is to fire ; betwixt which, there is both a formal and effective opposition ; a contrariety, both in nature, and operation, Gal. v. 17. There is a threefold, remarkable advantage, given us by grace, for the destruction, and mortificationoffin. For,
First,Grace gives the mind,and heartofman, a contrary bent, and inclination ; by reason whereof, spiritual, and heavenly things, become connatural, to the regenerate soul. Rom. vii.
22. " For I delight in the law of God, after the inner-man." Sanctification is, in the soul, as a living spring running with a kind of central force heaven-ward, John iv. 14.
Secondly, Holy principles destroy the interest that fin once had in the love, and delight of the soul; the sanctified soul cannot take pleasure in fin, or find delight in that which grieves God, as it was wont to do ; but that which was the object of delight, hereby becomes the object of grief, and hatred. Rom. vii.15. What I hate, that Ido.
Thirdly, From both these follow a third advantage for the mortification of fin, in as much as sinbeingcontrary to the new nature, and the object of grief, and hatred, cannot possibly be committed without reluctancy, and very sensible regret of mind; and actions done with regret, are neither done frequently, nor easily. The case of a regenerate foul, under the furprizals, and particular victories of temptation,being like that ofa captive in war, who marches, not with delight, but by constraint, among his enemies *. So the apostle expresseth himself, Rom. vii. 23 . " But I fee another law, in my members, warring against the law
" of my mind ; and bringing me into captivity unto the law of " fin, which is in my members." Thus the Spirit of God promotes the design ofmortification, by theimplantationofcontrary habits.
Secondly, By assisting those gracious habits, in all the times of need, which he doth many ways ; sometimes, notably awakening, and rouzing grace, out of the dull, and sleepy habit, and drawing forth the activity, and power of it, into actual, and successful resistances of temptations. As Gen. xxxix. 9.
Αιχμαλωτίζω , i. e. When one is so taken that he can neither struggle, nor resist him by whom he is taken captive.
" How can Ido this great wickedness, and sin against God ?" Holy fear awakens first and raises all the powers of grace in the soul, to make a vigorous resistance of temptation : the Spirit, also strengthens weak grace, in the soul. 2 Cor. xii. 9. "My " grace is sufficient for thee, for my strength is made perfect in " weakness :" And, by reason of grace, thus implanted, and thus assisted, " he that is born of God, keepeth himself, and " the wicked one toucheth him not."
Fifthly, The last query, to be satisfied, is, how mortification of fin solidly evinceth the soul's interest in Christ ; and this it doth divers ways, affording the mortified foul many found evidences thereof. As, Evidence. 1. Whatsoever evidences the indwelling of the holy Spirit of God in us, must needs be evidential ofa saving interest in Christ, as hath been fully proved before; but the mortification of sin doth plainly evidence the indwelling of the
Spirit of God ; for, as we proved but now, it can proceed from no other principle. There is as strong, and inseparable aconnexion betwixt mortification, and the spirit, as betwixt the effect, and its proper cause; and the self-fame connexion betwixt the inbeing of the Spirit, and union with Christ : So that to reason from mortification, to the in habitation of the Spirit, and from the in habitation of the Spirit to our union with Christ, is a strong fcriptural way of reasoning.
Evidence 2. That which proves a soul to be under the cavenant of grace, evidently proves its interest in Christ ; for Christ is the head of that covenant, and none, but found believers, are under the blessings, and promises of it: but mortification off in is a found evidence of the soul's being under the covenant of grace, as is plain, from those words of the apostle, Rom. vi. 12,
13, 14. "Let not fin, therefore, reign in your mortal body, " that ye should obey it in the lust thereof; neither yield ye your members, as instruments of unrighteousness unto fin; " but yield yourselves unto God, as those that are alive from " the dead, and your members as instruments of righteousness " unto God: for sin shall not have dominion over you ; for ye " are not under the law, but under grace." Where the apostle presseth believers unto mortification by this encouragement, that it will be a good evidence unto them ofa new covenant-interest ; for all legal duties, and endeavours, can never mortify fin: 'tis the Spirit, in the new covenant, which produces this. Whoever, therefore, hath his corruptions mortified, hath his interest in the covenant, and consequently in Christ,so far cleared unto him.
496 The Method of Grace. SERM . XXVIIEvidence 3. That which is the fruit and evidence of saving faith, must needs be a good evidence of our interest in Christ ; butmortification of fin, is the fruit, and evidence of saving faith. Acts xv. 9. " Purifying their hearts by faith." I John v. 4. "This is the victory whereby we overcome the world, e- " ven our faith." Faith overcomes both the allurements of the world, on the one hand; and the terrors of the world on the other hand; by mortifying the heart, and affections, to all earthly things : amortifiedheart is not easily taken with the ensnaringpleasures of the world, or much moved with the disgraces, losses, and sufferings, it meets with from the world; and so the
force of its temptations, is broken, and the mortifiedfoulbecomes victorious over it; and all this by the instrumentality of faith. Evidence 4. In a word, there is an intimate, and indissoluble connexionbetwixt the mortificationoffin, and the life of grace. Rom. vi. 11. " Reckon yourselves to be dead, indeed,unto sin, " but alive unto God, through Jesus Christ :" and the life of Christ must needs involve a saving interest in Christ. By all which, is fully proved, what was asserted in the obfervationfrom this text. Theapplicationfollows, in the next sermon.
The End of the Second Volume.
UNIVERSITY OF MICHIGAN
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