Sermon XXVI
2 COR. v. 17. Therefore if any man be in Christ, he is anew creature : old things are paffedaway ; behold, allthings are become new.
AFTER the explication of the ſenſeof this ſcripture, we obſerved, Doct. That God's creating of a new fupernatural work of
grace, in thefoul of any man, is that man'sfure, and infallible evidence of afaving interest in Jesus Chrift. You have heard why the regenerating work of the Spirit is called a new creation ; in what reſpect every foul 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 wenow come to improve,
in the ſeveral uſes ſerving for our
1. Information. 2. Conviction . 3. Examination. 4. Exhortation. 5. Confolation. First use, for information . Is the new creature the fure and infallible evidence of our favingintereſt in Chrift ? Fromhence then we are informed,
Infer. 1. How miferable, 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 falvation . O reader ! if this be the ſtate ofthy foul, better had itbeen 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 miferable being is better than no being: and it is very true, with re-
ſpect to the glory ofGod, whoſe juſtice ſhall triumph for ever, inthedamnation ofthe unregenerate ; but, with reſpect to us, 'tis much better never to have beenhis creatures, in the wayof
generation, than notto be his new creatures, in the way ofregeneration. So Chriſt ſpeaks ofJudas, that ſon of perdition, Mark xiv. 21. " Goodhad it been forthatman, ifhe hadnever
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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 faints in glory; but not partake, in the leaſt meaſure, of the comfort. Luke xiii. 28. " They " ſhall fee Abraham, and Ifaac, and Jacob, inthekingdom 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 tohave nobeing at all, than tohave abeing only to capacitate aman for mifery ; to defire 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 tothine 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 anddie a ſtranger to the new birth, or that thy mother ſhould bring thee forth only to increaſe, and fillup the number of the damned.
Infer. 2. And, on the contrary, we may hence learn, what cause regeneratefouls have to bleſs God, for theday whereinthey were born. O what a privileged ſtate doth thenew birth bring men into ! 'Tis poſſible, for the preſent, theyunderſtand itnot ;
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 folid claim to all the privileges of the fons ofGod, 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 tohim before,but
our Father byadoption, and by regeneration : which is amuch ſweeter, andmore comfortable relation. Inthat day the image ofGod is reſtored, Eph. iv. 24. this isboth the health and beautyof the ſoul. In thatdaywe are begotten again to a lively
hope, 1 Pet. i. 3. ahope more worth thantenthousandworlds, in the troubles oflife, and in thestraits ofdeath: this is acrea-
ture which lives for ever, and will make thy life happy for ever. Somehave kept their birth day as afestival, adayof rejoicing ; butnonehave more cauſe to rejoice that ever they were born,
than thoſe that are new born.
Infer. 3. Learnfrom hence, that the work ofgrace is wholly fupernatural; 'tis a creation, and a creation-work is above the
powerofthe creature. No power, but that which gave being totheworld, can give abeing to the new creature : almighty
SERM . XXVI. The Method of Grace. 475 power goes forth togivebeingtothe newcreature. This creature is notborn of fleſh, orof blood, nor of the will ofman, but of God, John i. 13. The nature of this new creature ſpeaks its originaltobeabovethe power ofnature; theverynotionofanewcreation ſpoils theproudboasts ofthe great affer-
tersof the power, and ability ofthe will ofman. WhenGod, therefore, puts the queſtion, who maketh thee to differ ? And what haſt thou, that thou hast not received ? Let thy foul, reader, anſwer it, with all humility, and thankfulneſs, 'Tis thou, Lord, thou only, that madeſt me todiffer from another ; and what I have received, I havereceived from thy free grace.
Infer . 4. If the work ofgrace be a new creation, letnot the parentsandfriendsoftheunregenerate utterly despairofthe con-
version of their relations, howgreat foever theirpresent discouragements are. If ithadbeen poſſible for aman to have ſeen the rude, and indigeſted chaos, before the SpiritofGodmoved upon it, would he not have ſaid, canſuch abeautiful order of beings, ſuch a pleasant variety of creatures, ſpring out of this dark lump ? Surely it would have beenvery 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 veryſad; but yet re-
member the work of grace is creation-work : though there be nodiſpoſition at all in their wills, no tenderness in their conſciences, no light, or knowledge in their minds ; yetGod, that commanded the light to ſhine out of darkness, can ſhine into their hear to give them the light of theknowledge of the glory ofGod in the face ofJeſus Chriſt: hecan say to thedry bones, live; tothe proud and ſtubbornheart, come down and yieldthyselfto the will ofGod; and ifhecommand, thework
isdone. God can make theeyet to rejoice over thy moſt un comfortable relations, to ſay with the father of the prodigal, Luke xv. 24. " This my fon was dead, andis alive again; he
" was loſt and is found; and they began tobe merry;" difficultiesare for men, butnot for God: he works, in converfion, by apower which isable tofubdue all things unto itſelf.
Infer. 5. If nonebut new creatures be in Christ, howsmalla remnant, among men, belong toChrift, in this world! Among the multitude of rational creatures inhabiting this world, how few, how veryfew, arenew creatures ? 'Tis the obſervation of the learned Mr. Brerewood, that ifthe world be divided into PPP2
476 The Method ofGrace. SERM. XXVI.
thirty parts, nineteen parts are heatheniſh Idolaters: fix parts Mahometans ; and only five, out of thirty, which may be, in alarge ſenſe, called Chriftians ; of which, the far greater-part
is overſpread with Popiſh darkneſs : ſeparate from the remainder, the multitudes ofprophane, merely civil, and hypocritical
profeffors of religion ; and howfew will remain for Jefus Chrift, in this world ? Look over the cities, towns, and pariſbes, in this populous kingdom; andhow few ſhall you find that ſpeak the language, ordo the works ofnew creatures ? Howfew have
ever had any awakening convictions on them ? Andhow many of thoſe, that have been convinced, have miſcarried, and never come to the new birth ? The more cauſehave they, whomGod hath indeed regenerated, to admire the riches ofGod's diftingui-
ſhing mercy to them.
Infer. 6. If the change, by grace, be a new creation, how univerfal, andmarvellous a change, doth regenerationmake uponmen ! The new creation ſpeaks a marvellous, and univerfal alteration,
bothupon 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, difpoſition,and converſation,(as you have heard) is all new ; and yet this marvellous change, as great and univerſal as it is, isnot
alike evident, and clearly difcernible, inallnew creatures : and the reaſons are,
First, Becauſe the work of grace iswroughtin divers methods, andmanners, inthe people ofGod. Some are changed
froma ſtate of notorious prophaneneſs, unto ferious godliness ; therethechange isconfpicuous, and very evident; allthe neighbourhood rings ofit: but, in others, it is more in afibly dif
tilled in their tender years, by the bleſſing ofGod, upon religi-
ous education , and there it is more indiſcernible.
Secondly, Though agreat change be wrought, yetmuch natural corruption ſtill remains for their humiliation and daily exerciſe; andthis is aground of fear and doubtings ; they fee not how fuch corruptions are conſiſtent with the new creature.
Thirdly, In ſome, the new creature ſhews itſelf, mostly, in the affectionate part, indefires and breathings afterGod; and but little inthe clearness of their underſtandings, and ſtrength
of theirjudgments ; for want ofwhich, they are entangled, and kept in darkneſs, moſt of theirdays .
Fourthly, Some Chriſtians are more tried, and exercised, by temptationfrom Satan, than others are ; and theſe clouds darken thework ofgrace in them.
Fifthly, There is great difference, andvariety, found in the
SERM. XXVI. The Method of Grace. 477
natural tempers and conſtitutions of the regenerate ; fome are of a more melancholy, fearful, and ſuſpicious temper, than others are; and are thereforemuch longerheldunderdoubtings, and trouble of fpirit: nevertheless, what differences foever 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 neverdelight, orfindpleasureintheirformerfinfulcompanions and practices...Alas ! thoſethings arenow moſt unſuitable, loathfome, and deteftable, how pleaſant foever they once were ; that which they counted their liberty, would now be reckoned their
greatest bondage; that which was their glory, is now their
ſhame; 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,butwill
freely confefs, ofthemselves, what fools and mad men, they once were . None can cenfure their former converſation more feverely than themselves do, I Tim . i. 13, 14.
Second ufe, for conviction. Ifnone be in Chriſt, but new creatures, and the new creationmakes fuch a change, as hath been described ; this may convince us, how many ofus deceive ourſelves, and run into dangerous and fatal mistakes, in the greatest concernment we have in this world. But, before I urge this ufe, 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 allwho do profeſs it, are but hypocrites ; neither let the godly injure themselves, bythat which isdeſigned for their benefit: let none conclude, that ſeeing there are ſo many mistakes committed about this new creature, that there-
fore aſſurance must needs be impoſſible, as the Papiſts affirm it tobe. The proper uſe that ſhouldbe made ofthis doctrine, is, toundeceive falſe pretenders, and toawaken all, toa moredeep, andthorough fearch oftheir own conditions ; which being precautioned, let all men beconvincedofthe following truths.
First, That the change madeby civility, upon fuch as were lewd and prophane, is, inits whole kind and nature, adifferent 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. yetwere perfect ſtrangers tothe new creation. Aman maybe
478 The Method ofGrace. SERM . XXVI. very ftrict, andtemperate, freefrom the groſs pollutionsofthe world; andyet a perfect ſtranger toregeneration,all thewhile, John iii. to.
Secondly, That many strong convictions and troubles for fin, maybe found, where the new creature isnever formed. Conviction, indeed, isan antecedent unto, and preparative for the new creature, as the bloſſoms of the tree are to the fruit that
follow them; but as fruitdoth not always follow, where thoſe bleſſoms and flowers appear; ſo neither doth the new crea-
ture follow all convictions and troubles for fin. Conviction is acommonwork of the Spirit, both upon the elect and reprobates; but the newcreature isformed onlyinGod's elect. Con-
victions maybeblaſted, and vaniſh away, and the man that was under troubles for fin,may return again,with " the dog to his
vomit, and the ſow thatwas waſhed, toher wallowing inthe " 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 fervice inthe church ofGod, maybe where the new creature is
not; for thefe are promiscuouſly diſpenſed,bythe Spirit, both tothe regenerate and unregenerate: Mat. vii. 22. "Manywill " ſayunto me, in thatday, Lord, Lord, havewe notprophefied
" in thyname?" Gifts are attainableby ſtudy, prayerandpreaching are reducedto an art; but regeneration iswholly ſupernatural. Sin, indominion, is conſiſtent with excellent gifts, but wholly incompatible with the new creature. Inaword, theſe thingsare ſodifferent in naturefrom the new creature, thatthey oft-times prove the greatest bars and obstacles inthe world, to the regenerating-work of the Spirit. Let no man, therefore, truſt tothingswhereby multitudesdeceive anddestroy their own fouls. Reader, it may coſt thee many an aking head to obtain gifts,but thouwilt find an aking heart for fin, ifeverGodmake thee anew creature.
Fourthly, Be convinced, that multitudes of religious duties maybe performed bymen,inwhom the new creaturewas never
formed. Though allnew creatures perform the duties of religion, yet all thatperform the dutiesofreligion, are not newcrea-
tures; regeneration isnot the only root from which the duties ofreligion ſpring. Ifa. lviii. 2. " Yetthey feek me daily, and de- " light to knowmyways, asanation thatdidrighteouſneſs, and " forfook not the ordinances oftheirGod, they ask ofme the "ordinancesofjustice, they takedelight inapproaching toGod. " Theſeare butweak and flippery foundations formentobuild
theirconfidence andhopes upon.
SERM . XXVI. 479 The Method of Grace.
Third ufe, for examination. Next, therefore, letme perfuade every man to try the ſtate of his own heart, in this matter, and cloſelyconfiderandweigh this greatqueſtion ; Am I really and indeedanew creature ? or, am
Ianold creature ſtill, in the new creature's dreſsandhabit ? Some lightmay be givenfor the diſcovery hereof, fromthe confiderationofthe
1. Antecedents, 2. Concomitants, ofthe new creation. 3. Conſequents, First, Weigh and confider well, the antecedents of thenew creature: have thoſe things paſſed upon your fouls, which ordinarily makewayfor thenew creature, inwhomsoevertheLord
forms it ?
-1. Hath the Lord opened the eyes ofyour underſtanding, in the knowledgeoffin, andofChriſt? Hath he ſhewedyou both yourdiſeaſe and remedy, by anew light shining fromheaveninto your fouls ! Thus the Lord doth, wherever he forms the new creature, Acts xxvi. 18 .
2. Hathhe brought home the word with mighty power and efficacyupon your hearts, to convince and humble them ? This
isthemethod inwhich the new creature is produced, Rom. vii. 9. 1 Thef. i. 5. 3. Have theſe convictions over-turnedyour vain confidences, and brought you to agreat concern, and inwarddiſtreſs of foul; making you to cry, What shall we do to befaved? Theſe arethe ways of the Spirit, inthe formation of the new creature, Acts
xvi. 29. Acts ii. 37. Ifnofuch antecedent works ofthe Spirit havepaſſed upon yourhearts,youhave noground foryourcon-
fidence, thatthe new creature is formed inyou.
Secondly, Confider the concomitant frames, and workings of Spirit, which ordinarily attend the production ofthe newcreature, and judge impartially, betwixtGod and your own fouls, whether they have been the very fraines and workings ofyour hearts.
1.Haveyourvain Spiritsbeencompoſed tothe greateſt ſeriouſneſs, and moſt ſolemn confideration ofthings eternal, as the hearts of all those are, whom God regenerates ? When the Lord is about this great work, upon the foulof man, whatever vanity, levity, and finful jollity, was there before, it is baniſhed fromthe 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 folemn things, that ever our thoughts converſedwith in thisworld. Nowa manof the moſt airy, andpleaſantconfti
480 The Method of Grace. SERM . XXVI.
tution,whenbrought tothe fightandſenſe ofthoſe things, faith of " Laughter, Itis mad; and ofmirth, What doth it ?" Eccl.
ii. 2.
2. A lowly, meek, andhumble frame ofheart, accompanies the new creation; the foul is weary, and heavy laden, Mat. xi.
28. Convictions offinhaveplucked down the pride, and loftineſsofthe ſpirit ofman, emptied himofhis vain conceits ; thoſe that were of lofty, proud, and bluſtering humours before, are meekened, and brought down to the very duft now: it is with them (to ſpeak alluſively) as it was with Jerufalem, that lofty city, Ifa . xxix. 1, 4. " Wo to Ariel, toAriel, the city whereDa " vid dwelt; thou shaltbe broughtdown, and ſhalt ſpeak out
" of the ground, and thy ſpeech ſhall be low out of the dust." Ariel ſignifies the Lion ofGod; ſo Jerufalem, inher profperity,
was ; other cities trembled athervoice; butwhenGod brought herdown, by humbling judgments, then the whispered out of the duft. So it is in this cafe . 3. A longing, thirſting frame ofſpirit, accompanies thenew creation; the defires of the foul are ardent after Chriſt; never did the hireling long for the ſhadow, as the weary foul doth
for Chriſt, and reſt inhim: if no fuch frames have accompanied that which you take for your new birth, you have the greatest reaſon inthe world to ſuſpect yourſelves under a delufion.
Thirdly, Weigh well the effects, and confequentsof the new creature, and confider, whether ſuch fruits as theſe are foundin yourhearts and lives.
1. Wherever the new creature is formed, there a man's courſe and converſation is changed; Eph. iv. 22. "That ye
putoff, concerning the former conversation, the old man, " which is corrupt, according to the deceitful lufts; andbe " renewed in the ſpirit ofyour mind:" the new creature can-
not but blush, and be ashamed ofthe old creature's converfation, Rom. vi. 21 .
2. The new creature continually oppoſes, and conflicts with the motions of ſin in theheart ; Gal. v. 17. "The ſpirit luft-
" eth against the fleſh." Grace can no more incorporate with fin, than oil with water: contraries cannot conſiſt inthe fame
ſubject, longer thanthey are fighting with each other : ifthere be noconflict with ſin inthy foul, or ifthat conflictbe onlybetwixtthe confcienceand affections, lightin theone, ftruggling with lust inthe other; thou wanteſt thatfruitwhichſhould evi-
dence thee tobe a new creature.
3. The mindand affections ofthenewcreature, are ſetupon
SERM . XXVI. 481 TheMethod ofGrace. heavenly and ſpiritual things, Col. iii. 1, 2. Eph. iv. 23. Rom.
viii. 5. If, therefore, thy heart and affections he habitually earthly, andwholly intent upon things below, driving eagerly after the world, as the great buſineſs and end of thy life; de-
ceive not thyſelf, this is not the fruit of the new creature, nor conſiſtent with it.
4. The new creature is a praying creature, livingby its daily communion withGod, 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 withGod : ifthere be no brokenneſs of heart for fin, inthy confeſſions, no melting affections for Chriſt, andholineſs, inthy
fupplications ; furelySatandoth butbaffle, anddelude thyovercredulous foul, in perfuading thee that thou art a new creature.
Fifthly, The new creature is reſtleſs, after falls into fin, until ithave recovered peace and pardon ; itcannot endure itſel
in a ſtate of defilement and pollution, Pfal. li. 8, 9, 10, 11 , 12 . It iswith theconfcience ofanew creature, under fin, as it is with the eye, when any thing offends it; it cannot leave twink-
ling, and watering, till ithave wept it out: and in thevery ſame reſtleſs ſtate it is, under the hiding ofGod'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 offin, or reſtleſſneſs, or follicitude how to recover purity and peace, with the light ofGod's countenance ſhining, as indays
paſt, upon thy foul; delude not thyself, thou hast not the ſigns
of a new creature in thee.
Fourth use, ofexhortation. Ifthe new creation be a ſound evidence of our intereſt in Chriſt, then, hence, let me perfuade all that are in Chriſt, to
evidencethemselves tobe ſo, by walking as it becomesnew creatures.
The new creature is born from above, all its tendencies are heaven-ward ; accordingly, fet your affections on things that are above, and let your converſation be in heaven : ifyou live earthly and fenfual 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 akind ofviolence to your own hearts. Earthly delights and forrows, are ſuitable enough tothe 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 ofnew creatures, then feek earthly things with submiſſion, enjoy themwith fear andcaution, 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 difcourſe 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 fpirit.
Fifth use, for confolation. Let every new creature be cheerful and thankful : ifGod hath renewed your natures, and thus altered the frame and temper ofyour hearts, he hath beſtowed the richeſt mercy upon you that heaven or earth affords. This is awork of the greatest rarity; a new creature may be called, One amonga thouſand: it is alſo an everlasting work, neverto be destroyed, as all other natural works ofGod (how excellent ſoever) muſt be: it isa work carried on by almighty Power, through un-
ſpeakable 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 ofman ; and
the famealmighty power, which at firſt created it, is neceſſary to be continued every moment, to preferve and continue it,
1 Pet. i. 5. The new creature is a mercy, which draws a train ofinnumerable and invaluable mercies after it, Eph. ii. 13, 14.
1 Cor. iii. 20. WhenGodhath given usanew nature, thenhe 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. intitles us to a new inheritance, John i. 12, 13. Itisthe new creature which through Chriſt makes our perfons and duties acceptable withGod,Gal. vi. 15. Inaword, it is the wonderful work ofGod, ofwhich 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 prefervation. Let all therefore, whom the Lord hath thus renew. ed, falldown atthe feet of God, inan humble admiration of
the unſearchable riches of free grace, and never open their mouths tocomplainunder any adverſe orbitter providences of God.
SERM . XXVII. 483 The Method of Grace. SERMON XXVII.
OftheNature,Principle,and Neceffity,ofMortification.
GAL.V. 24: And they that are Christ's, have crucified theflesh,
with the affections andlufts. TWOgreat trials ofourintereſt inChriſt, are finiſhed ; we
now proceed to a third, namely, The mortification offin : " They that are Chriſt's, have crucified the fleſh." The ſcope oftheapoſtle, inthis context, is, toheal the unchriſtian breaches among the Galatians, prevailing,bythe inſtigation ofSatan, to thebreach ofbrotherly love. To cure this, he urges fourweighty arguments.
First, From the greatcommandment, to loveone another ; uponwhich the whole law(i. e.) alltheduties of the ſecondtable, dodepend, 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 confideration of the contrariety oftheſe practices, unto the Spirit ofGod,by whom they allprofeſs themselves to be governed,from ver. 17. to ver. 23. Fourthly, He powerfullydiſſuadesthem from theſe animoſities, fromthe inconſiſtency of theſe, or any other luſts ofthe 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 ofhim ; but how incongruous are theſe practices, to ſuch aprofeſſion? 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 Chrift ſnarl, and fight like rabid, and furious beasts ofprey ? 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, ofall that are in
Q992
* -------Nonfecus ac. Cumduo converfis inimica, in praelia tauri, Frontibus incurrunt-- Shall Chriftians one another woundand puſh,
Like furious bulls, whenthey 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 propofition wherein we have to confider, both
1. The ſubject. 2. The predicate. First, Thefubject 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, actedby his Spirit ; fuch,all
ſuch perſons (for the indefinite is equipollent to anuniverſal) 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 underſtandcarnal concupifcence, the workings, and motions of
corrupt nature; andby the affections,we are to underſtand, not the natural, but the inordinate affections ; for Chriſt doth not aboliſh, anddestroy, but correct, and regulate the affections of thoſe that are in him : And by crucifying the fleſh, we are not tounderstand the total extinction, or perfect fubduing ofcorrupt nature ; but only the depofing of corruption from its regency, anddominion in the ſoul; its dominion is taken away,
though its life be prolonged for a ſeaſon; butyet, as death furely, tho' lowly, follows crucifixion, (the life ofcrucified perſons gradually departing fromthem, with theirblood) it is juſt ſo in the
mortificationof fin ; andthereforewhatthe apoftle, inthisplace, 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 : Buthe chuſes, in this place, to
call it crucifying, to ſhew, not only the conformity there is betwixt the death of Chriſt, andthedeath of ſin, in reſpect of ſhame, pain, and lingering flowness; butto denote, alſo, the principle, means, and inſtrument of mortification, viz. the death, or croſs ofJesus Chriſt, in the virtue whereof, believers do mortify the corruptions, of their fleſh ; the great arguments,
and perfuafives to mortification, being drawn from the fufferings of Chriſt for fin. Inaword, he doth not ſay, They that believe Chriſt was crucified, for fin, are Chriſt's ; but they, and
they only, are his, whofeel, as well as profess the power, and efficacy, ofthefufferings ofChriſt, inthe mortification, and fub-
) + Vere Chriftiani qui adChriftumpertinent, quife eidedere re geudes. Pol. Synop.
SERM . XXVII. 485 The Method of Grace. duingoftheir luſts, and finful affections. And ſomuch, briefly, ofthe parts, and ſenſe ofthe words. The obfervation followeth .
Doct. That afaving interest in Christ, maybe regularly, and
Strongly inferred, andconcluded,from the mortification ofthe
flelb, with its affections, and lufts. This point is fully confirmed,by thoſe words ofthe 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 ofhis " refurrection; knowing this, that ouroldman is crucified with
" him, that the body offin mightbe destroyed, thathenceforth
we ſhould not ſerve ſin'; for hethat isdead,is free from fin : " Now ifwe be dead with Chriſt, we believethat we ſhall alfo
" live with him."
Mark the force of the apoſtle's reaſoning ; if wehave been planted into the likeness of his death, viz. by the mortification of fin, which reſembles, or hath a likeneſs to the kind and man-
ner of Chriſt's death (as was noted above) then we shall be, alſo, in the likeness ofhis refurrection; andwhy ſo,butbecauſe this mortification of fin is an undoubted evidence of the union of ſuch a foul with Chriſt, which is the very ground-work, and principle, of that bleſſed, and glorious refurrection : Andtherefore he faith, ver. II . " Reckon ye, alſo, yourſelves tobedead, " indeed, unto fin, butalive untoGod, 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 glorifiedwith him. The death ofyour fin is as evidential, as
any thing in the world can be, ofyour ſpiritual life for the prefent, and ofyour eternal life withGod hereafter. Mortification is the fruit, and evidence of yourunion, and thatunion is the firm ground-work, and certain pledge, of your glorification ; and ſo you ought to reckon, or reaſon the cafe with yourſelves, as the word λογιζεσθε there ſignifies. Now for the ſtating, and explicating ofthis 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 ofGrace. SERM . XXVII, First, What the mortification, or crucifixion of fin, imports. And, for clearneſs ſake, I ſhall ſpeak to it, both negatively, andpositively ; thewingyou what is not intended, and what is principally aimed at,by theSpirit ofGod, in this expreſſion.
First, "The crucifying of the flesh doth not imply the " total abolition of fiu, in believers, or the destruction of its " verybeing and exiſtenceinthem, for the preſent; fanctified " fouls ſo put off their corruptions with their dead bodies at
" death:" This willbe 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 inbelievers, it still may, inreſpect of ſingle acts, furprize, and captivate them, Pfal. lxv. 3. Rom. vii. 23. This, therefore, is notthe intention of the Spirit ofGod, in this expreffion.
Secondly, Nor doth the crucifixionof finconſiſt in the ſuppreſſion ofthe external acts of ſin only; for ſin may reign over
the fouls of men, whilst itdoth not break forth into their lives,
in groſs, and open actions, 2 Pet. ii. 20. Mat. xii. 43. MoralityintheHeathens (asTertuallian well obſerves) did abscondere, fednon abfcindere vitia, hide them, when it could not kill them;
Manyamanſhews a white, andfairhand, whoyet hath a very
foul, and black heart.
Thirdly, The crucifixion of the fleth doth not confift in the ceſſation of the external acts of fin; for, in that reſpect,
the lufts ofmen maydie of their own accord, even a kind of natural death. The members of thebody are the weapons of unrighteousness, as the apostle calls them ; age or fickness, may
foblunt, or break thoſeweapons, thatthe foul cannotuse them tofuch finful purpoſes, and ſervices, as it was wont todo, in the vigorous, and healthful ſeaſon oflife; not that there is leſs
fin in the heart,butbecauſe there is leſs ſtrength and activity in thebody. Just as it is with an oldſoldier, who hath as much ſkill, policy, and delight, as ever in military actions ; but age, andhard ſerviceshave ſo enfeebledhim, that he canno longer follow the camp.
Fourthly, The crucifixion of fin dothnotconfiſt inthe ſevere caſtigation ofthe body, andpenancingitby ſtripes, faſting, and tireſome pilgrimages. This may paſs for mortification among
†Mortificari 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 ofGrace. 487 Papiſts, but never was any luſt ofthe fleſhdeſtroyedby this rigour. Chriftians, indeed, are boundnot to indulge and pamper thebody, which is the inftrument of fin; nor yet muſtwe think that the ſpiritual corruptions ofthe foul feel thoſe ſtripes which are inflicted upon the body: See Col. ii. 23. it is not
the vanity of fuperftition, but the power of true religion, which crucifies and destroys corruption ; it is faith in Chriſt's blood, not the ſpilling of our ownblood, which gives finthe mortal wound.
Secondly, But if you inquire, what then is implied in the mortification or crucifixion offin, and wherein it doth confift? Ianſwer,
First, It neceſſarily implies the foul's implantation intoChriſt, and unionwith 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 ofſin which were by the law, " didwork in our members, to bring forth fruit untodeath," Rom. vii. 5. fin was then in its fulldominion,no abſtinence, rigour, or outward ſeverity ; no purpoſes, promiſes, or folemn 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 inthedays ofhis firſt convictions, tried all external methods and means of mortifying
fin, and found all, in experience, tobe to as little purpoſe as the binding of Sampſon with green withs or cords ? Butwhen he hath once come to act faith upon thedeath of Chrift, then
thedeſign of mortification hath profpered, and ſucceeded to good purpoſe.
Secondly, Mortification of fin, implies the agency ofthe Spirit ofGod in that work, without whoſe aſſiſtances, and aids all our endeavours must needs be fruitless: Ofthis work we may fay, as it was faid in another caſe, Zech. iv. 6. " Notby 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, hethus expreſſeth it, Rom. viii. 13. " Ifye through the Spiritdo mortify the deeds ofthe 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 foul, but chiefly to the mindand will. Dav. en Col. p. 256.
488 The Method of Grace. SERM. XXVII perform it, isGod's: The Spirit istheonly ſucceſsful combatant against the lufts 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 offin neceſſarilyimplies thefubverfion of its dominion in the foul : Amortified 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 foul'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 ofman: It seems to be as neceſſary as the right hand, asuseful and pleaſant asthe 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; itbecomes its burden and daily complaint. Mor-
tification preſuppoſes the illumination of the mind, and conviction ofthe 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 foul is deſtroyed and loſt .
Fourthly, The crucifying of the fleſh implies agradual weakningofthe power offin in the foul. The death of the croſs was
aflowand lingering death, and the crucified perſon grewweaker and weaker every hour ; ſo it is in the mortification of fin : The foul is ſtill" cleansing itſelf from all filthineſs ofthe fleſh " and ſpirit, and perfecting holiness inthe fear ofGod," 2 Cor.
vii. 1. Andas the body of fin isweakened 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 theSpirit: Andasholineſs increaſes, and roots itſelf deeper and deeper in
the foul; ſothepowerand intereſt of fin proportionably abates, and finks lower and lower, until at length it be ſwallowed up in victory.
Fifthly, The crucifying ofthe fleſh, notes to us the believers designedapplication ofallspiritualmeans, and fanctified inftru-
ments, for the deſtruction of it : There is nothing in this world which a gracious heart more vehemently defires, and longs for, thanthedeathofſin, and perfect deliverance from it, Rom. vii.
24.the fincerity ofwhich defires doth accordingly manifeſt itſelfin thedaily application of allGod's remedies : ſuch are daily watching against the occaſions of fin, Job xxxi. 1. " I have " made a covenant with mine eyes;" morethan ordinary vigi-
lancy over their ſpecial or proper fin, Pfal. xviii. 23. " I kept
SERM . XXVII. TheMethod ofGrace. 489 " myſelffrom mine iniquity:" Earnestcries toheaven for preventinggrace. Pfal. xix. 13. " Keep backthy fervantalſo from
preſumptuous ſins, let them not have dominion over me:" Deephumblings offoulfor finspaſt, which isan excellent pres ventive unto future ſins, 2 Cor. ii. 11. " in that ye forrowed
" after a godly fort, what carefulness wrought it ?" Care to giveno furtherance or advantage tothedeſign offin, by mak-
ingproviſion for the flesh, to fulfil the lufts thereof, as others do, Rom. xiii. 13, 14. Willingness tobear thedue reproofsof fin, Pfal. 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 tothe death of fin. And ſo much of the first particular, what the
mortification of fin, or crucifying ofthe flesh implies.
Secondly, In the next place, we shall examine the reasons, why this work ofthe Spirit is expreſſed under that trope, or fi-
gurative expreſſion, of crucifying the flesh. Now the ground andreaſonofthe use ofthis expreſſion, isthereſemblancewhich, the mortification of fin bears unto the death ofthe croſs : And
this appears in five particulars.
First, The death of the croſs wasa painful death, and the mortification of ſin isa very painful work, Mat. xxv. 29. it is asthecutting off ourright 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 mainlyup-
onthis account, the ſcripture faith, "narrow is the way, and " ſtrait is thegate that leadeth untolife, andfew therebe that " find it," Mat. vii. 14. and that the righteous themselves are Scarcelyfaved.
Secondly,Thedeathofthe croſswas univerfally painful; everymember, every ſenſe, every finew, every nerve wasthe feat and ſubject of tormentingpain. So is it in the mortificationof ſin; it is not this, or that particular member, or act; but the wholebodyof fin that is tobedeſtroyed, Rom. vi. 6. and ac-
cordinglythe conflict is in every faculty of the foul ; for the Spirit of God, by whoſe hand finis mortified, doth not com. batwith this, or thatparticular luſt only, butwith fin, as fin;
andfor that reaſon with every fin, in everyfacultyof the foul. Sothat there areconflicts, and anguiſh ineverypart.
Thirdly, The death of the croſs was aflow, and lingering death; denyinguntothem that ſuffered it the favour ofa quick diſpatch. Juſt ſo itis inthedeath of fin; though the Spirit of Rrr
490 The Method of Grace. SERM . XXVIE God be mortifying itday by day, † yet this is a truth ſealedby
the ſad experience of all believers in the world, thatfin is long a dying : And if we ask a reaſon of this diſpenſation ofGod, among others, this ſeems to be one; corruptions in believers, like the Canaanites in the land of Ifrael, are left to prove, and to exerciſe the people ofGod,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 loadedwith
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
confeffion, 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 inhis confeffion,Dan. ix. " O Lord, righteouſneſs belongeth unto thee, but unto us confufion 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 offacewhich he takes to himself, goes to the vindication, glory andhonour ofhis God: As Davidwas content tobe more vile ſtill forGod, ſo it pleaſeth the heart ofa Chriſtian to magnify, and advance the name, and glory ofGod, by exposing his own ſhame, inhumble, and broken-hearted confeffions of fin.
Fifthly, In a word, the deathofthe croſs was not a natural, but a violent death : Such alſo is the death ofſin: fin dies nor of its own accord, as nature dieth in old men, in whom the
balfamum radicale, or radical moisture is confumed; for if the Spirit of God did not kill it, it would live to eternity inthe fouls 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
+Mortification of fin is not compleatedinonemoment, but is a daily conflict. Sin languiſhes as foon 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, expreſſedby
the crucifyingof the flesh.
Thirdly, Why all that are in Chriſt must be ſo crucified, or mortified unto ſin : And the neceſſity ofthis will appear divers ways.
First, From the inconſiſtency and contrariety that there is betwixt Chrift and unmortified luft, Gal. v. 17. "Theſe are
contrary the one to the other." There is a threefold inconſiſtency betwixt Chriſt and fuch corruptions ; they are not only contrary to the holiness ofChrist, I John iii. 6. " Whosoever a- " bideth in him finneth not ; whoſoever finneth hath not feen
66 him, neitherknown him," (i. e.) whoſoever is thus ingulphedandplunged into the luft ofthe fleſh, canhavenocommunion withthe pureand holy Chriſt ; but there is alſo an inconfiften-
cy 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 foldier of his name, recordare nominis Alexandri, remember thy name is Alexander, and do no nothing unworthy ofthat name. And unmortified lufts
are alſo contrary to the dominion, and government of Christ, Luke ix. 23. " If any man will come after me, let him deny " himselfand take up his croſs daily, and follow me :" Theſe
are the ſelf-denying terms upon which all men are admitted into Chriſt's ſervice: Andwithout mortification and ſelf-denial, he allows no man to call him Lord and Maſter.
Secondly, The neceſſity of mortification appears, from the neceffity 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 Chrift, leading a companyof unclean, carnal, and fenfual 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,
tobehold a company of lions and wolves following a meek and harmleſs lamb : Men of raging, and unmortified lufts, profeffing and owning me for their head of government : And again, I John ii. 6. " He that faith he abideth inhim, ought himselfalfo
*" fo to walk, even as he walked," q. d. either imitate Chriſt in your practice, or never make pretenfions to Chrift in your profeffion : This was what the apostle complained of, Phil. iii.
many walk ofwhom I have told you often, andnow *" tell you, even weeping, that they are the enemies of the croſs " ofChrift:" Mencannotſtudy to puta greater diſhonour 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 lufts.
Thirdly, The neceffity of crucifying the fleſh, appears from themethodoffalvation, asitis ſtatedinthegospel. Godevery where requires the practice ofmortification, underpain ofdam-
nation. Mat. xviii. 8. " Wherefore if thy hand, or thy foot, " offend thee; cut them off, andcaftthemfromthee: itisbet- " ter for thee to enter into life halt, or maimed, rather than, " having twohands, ortwo feet, tobe caſt intoeverlasting fire." The goſpel legitimates nohopes offalvation, but ſuch as are
accompaniedwith 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 ofChriſt's coming into the world, " to save his people from their ſins," Mat. i. 21. nor will hebe, a ſaviour untoanywho remain under
thedominion of their own lufts.
Fourthly, Thewhole ſtream, and current ofthe goſpel, puts us under the neceſſity of mortification; goſpel-preceptshave re-
ſpect 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 preſidentshave reſpect unto this, Heb.xii.
1. " Wherefore ſeeingwe, alſo, are compaſſedaboutwithſogreat " acloud of witneſſes, let us lay aſide every weight, and the
finwhich doth ſo easilybeſet us," &c. Goſpel threatenings are written for this end, anddoall preſs mortification inathunderingdialect. Rom. viii. 13. " Ifye liveafter the fleſh, ye ſhall " die." Rom. i. 18. " The wrath ofGod is revealed from hea- " ven, against all ungodliness, and unrighteouſneſs of men." Thepromises of thegospel are writtendeſignedly topromote it.
2Cor. vii. 1. " Having therefore theſepromiſes,dearlybeloved, " let us cleanſe ourſelves from all filthiness offleſh and ſpirit, " perfecting holiness in the fear ofGod." Butin vain are all theſe precepts, preſidents, threatenings, and promiſes written in the fcripture, except mortification,be the daily ſtudy, and practiceofprofeffors.
Fifthly, Mortification isthevery ſcope and aim of our regeneration, andthe infuſionofthe principles ofgrace. " If we live
" inthe ſpirit, let uswalkin the ſpirit,"Gal.v.25. Invainwere thehabits ofgrace planted, ifthe fruits ofholiness, and mortification, be not produced; yea, mortificationis notonly thede-
fign, andaim,but it isa ſpecial part, even theonehalfofour ſanctification.
Sixthly, If mortification be not the daily practice, and endeavour ofbelievers, then the way to heaven, noway anſwers to
SERM . XXVII. The Method of Grace. 493
Chriſt'sdeſcriptionofit inthe goſpel. He tells us,Mat. vii. 13.
14. " Wide is thegate, andbroad is theway 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 therebe that find it." Well, then, either Chrift muſt be miſtaken inthe account hegaveof the way toglory, or elſe allunmortified perſons are out oftheway : for what makes theway of falvation narrow, butthe difficulties, and feverities ofmortification ?
Seventhly, In aword, he that denies the neceſſityofmortification, confounds all diſcriminating marks betwixt ſaints, and
finners; pullsdown thepale ofdiſtinction, and lets the world in. tothechurch, and thechurch intothe world: 'Tis a great de. fign of the gospel, topreſerve the boundaries betwixt the one andthe 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, orbrothel-houses,amongthe roaring, or fottiſhcrewoffinners,and ſay, here are thoſe that are redeemedbytheblood ofChriſt; here are hisdiſciples, and followers ;
asgo tofeek them in the pureſt churches, or moſt ſtrictly religious families : by all which the neceſſity of mortification, unto all thatare in Chriſt, is abundantly evidenced.
Fourthly, Inthe next place, we are to enquire intothe true principle of mortification ; 'tis true, there are manyways at-
tempted, by men, for the mortification of fin, and many rules laiddown, to guide men inthat great work ; fome of which are very trifling, and impertinent things : ſuch are thoſe preſcribed by Popish Votaries. But I shall laydown this as a fure conclufion, that the fanctifying Spirit is theonly effectualprin-
ciple of mortification ; and, without him, no reſolutions, vows, abſtinences, caftigations ofthebody, orany other external endeavours, can ever avail, to the mortification ofone fin. The moral Heathens have preſcribed many pretty rules, and helps, for the
fuppreffion of vice: Ariftides, Seneca, and Cato, were renowned, amongthem, upon this account : formal Chriſtians, have, alſo, gone far in the reformation of their lives, but could never attaintrue mortification; formality pares off the excrefcences ofvice, but never kills the root ofit; itusually recovers itſelf again, and their fouls, 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 ofGod, Rom. viii. 13.Gal.v. 17. and the Spirit becomes a principle of mortification in believers two ways, namely,
1.Bythe 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 ofacontrary nature, which are deſtructive to fin, and are purgative ofcorruption, 1 John v. 4. Acts xv. 9. Grace is, to corruption, what water is tofire ; betwixt which, there is both a formal and effective oppofition ; a contrariety, both in nature, and opera-
tion, Gal. v. 17. There is a threefold, remarkable advantage, given us by grace, for the deftruction, and mortificationoffin. For,
First,Gracegives the mind,and heartofman, a contrary bent, and inclination ; by reafon 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 foul, as a living ſpring running with a kind of centralforce heaven-ward, John iv. 14.
Secondly, Holy principles deſtroy the intereſt that fin once had in the love, and delight ofthe foul; the ſanctified ſoul can-
not take pleaſure in fin, or find delightin that which grieves God, as it was wont to do ; but that which was the object of
delight, hereby becomes the object ofgrief, and hatred. Rom. vii.15. What Ihate, that Ido.
Thirdly, From both theſe follow a third advantage for the mortification of fin, in as much as ſinbeingcontrary tothe new
nature, and the object ofgrief, and hatred, cannot poſſibly be committedwithout reluctancy, and very ſenſible regret ofmind;
and actions done with regret, are neither done frequently, nor eafily. Thecaſe of a regenerate foul, under the furprizals, and particular victories oftemptation,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 anotherlaw, inmymembers, 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 ofGodpromotes the deſign ofmortification, by theimplantationofcontrary habits.
Secondly, By aſſiſting thoſe gracious habits, inall the times ofneed, which hedoth many ways ; ſometimes, notably awakening, and rouzing grace, out of the dull, and fleepy habit, anddrawing forth the activity, and power of it, into actual, andfucceſsful reſiſtances of temptations. As Gen. xxxix. 9.
* Αιχμαλωτίζω , i. e. When one is ſo taken that he can neither ſtruggle, nor refift him bywhomhe is taken captive.
SERM . XXVII . The Method of Grace. 495
" How can Ido this great wickedneſs, and ſin againstGod ?" Holy fear awakens firſt and raiſes allthe powers ofgrace in the
foul, to make a vigorous reſiſtance of temptation : the Spirit, alſo ſtrengthens weak grace, in the foul. 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 ofGod, keepeth himself, and " the wicked one toucheth him not."
Fifthly, The last query, to be fatisfied, is, how mortification of fin folidly evinceth the foul's intereſt in Chriſt ; and this it doth divers ways, affording the mortified foulmany found evidences thereof. As, Evidence. 1. Whatſoever evidences the indwelling of the holy Spirit of God inus, must needs be evidential ofa ſaving intereſt in Chriſt, as hath been fully proved before; but the mortification of ſindoth plainly evidence the indwelling ofthe
Spirit ofGod ; for, as we proved but now, itcan proceed from no other principle. There is as ſtrong, and inſeparable aconnexion betwixt mortification, andthe ſpirit, as betwixt the effect, and its proper cauſe; and the ſelf-fame connexion be-
twixt the inbeing ofthe Spirit, and union with Chriſt : So that to reaſon from mortification, tothe inhabitation ofthe Spirit, andfromthe inhabitation ofthe Spiritto our union with Chriſt, is a ſtrong fcriptural way of reaſoning.
Evidence 2. That which proves a foul to be under the cavenant ofgrace, evidently proves its intereſt in Chrift ; for Chrift isthehead of that covenant, and none, but found believers, are
under the bleffings, and promiſes ofit: but mortification offin is a found evidence of the foul's being under the covenant of grace, as is plain, fromthose words ofthe 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, andyour members as inſtruments ofrighteouſneſs " untoGod: for ſin ſhall nothave dominion over you ; for ye " are not under the law, but under grace." Where the apoftle preſſeth believers unto mortification by this encouragement, that itwill be agood evidence unto them ofa new covenant-intereſt ; for all legalduties, and endeavours, can never mortify
fin: 'tis the Spirit, inthe new covenant, which produces this. Whoever, therefore, hath his corruptions mortified, hath his in-
tereſt inthecovenant, and confequently inChriſt,ſo far cleared untohim.
496 The Method ofGrace. SERM . XXVIIEvidence 3. That which is the fruit andevidence of ſaving faith, muſt needs be a good evidence of our intereſt inChriſt ; butmortification of fin, is the fruit, and evidence of ſaving
faith. Acts xv. 9. " Purifying their heartsby faith." I John v. 4. "This is the victory whereby we overcome the world, e- " ven our faith." Faith overcomes both the allurements ofthe world, onthe onehand; and the terrors ofthe world on the o-
ther hand; by mortifying theheart, andaffections, toall earthlythings : amortifiedheart isnot easily taken withthe enſnaringpleaſures of the world, or much movedwith the diſgraces, loſſes, andſufferings, it meetswith from the world; and ſo the
ſtrength,and force ofits temptations, is broken, and the mortifiedfoulbecomes victorious over it; andall this by the inſtrumentality offaith. Evidence 4. In a word, there is anintimate, and indiſſoluble connexionbetwixt the mortificationoffin, andthe life ofgrace. Rom. vi. 11. " Reckon yourſelves tobedead, indeed,unto ſin, " but alive unto God, through Jeſus Chriſt :" and the life of Chriſt must needs involve a ſaving intereſt inChriſt. By all which, is fully proved, whatwas aſſertedinthe obfervationfrom
this text. Theapplicationfollows, inthe next fermon.
The End of the Second Volume.
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