Cor v 17 "Therefore if any man be in Chriſt, he is a
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and leaveth them as tabernacles for Satan to dwell in ? Such a one thou lately waſt, and hadſt ſtill remained, ifGod had not wrought for thee, beyond all the expectations and defires of thine own heart. O bleſs God, thatyou have received not the
The Method of Grace. fpirit of the world, but the Spirit which is of God; that ye might know the things which are freely given unto you of God.
SERMONXXV.
Of the Nature and Neceſſity of the NEW CREATURE.
2 COR. V. 17. Therefore if any man be in Christ, he is a new creature : oll things are paffedaway ; behold, all thingsare become new.
YOU have feen one trial of an intereſt in Chriſt, in our laſt diſcourſe, namely, by the donation of the Spirit. We have here another trial of the fame matter, from one of the greateſt, and moſt noble effects of the Spirit upon our fouls ; namely, his work ofrenovation, or new creation : " Ifany man
" be in Chriſt, he is a new creature."
The apostle's ſcope in the immediate context, is to diſſuade Chriſtians from a carnal, ſinful partiality, in their reſpects to men : Not to deſpiſethem afterthe manner of the world, according to the external differences, but the real internal worth, and excellency that is in men.
This the apostle preſſes by two arguments ; one drawn from the end of Chriſt's death, verſe 15. which was to take off from theſe ſelfiſh deſigns, and carnal ends, by which the whole world is ſwayed.
Secondly, From the new Spirit, by which believers are actuated : they that are in Chriſt, are to judge, and measure all things by a new rule : " If any man be
" in Chriſt, he is a new creature: Old things are paffed away;" q. d. we havedone with that low, ſelfiſh ſpirit of the world, which was wholly governed by carnal intereſt ; we are now to judge by a new rule, to be actuated from a new principle, aim ata new, and more noble end ; end ; "Behold, all things are become " new."
In theſe words we have threegeneral parts, to be di ſtinctly confidered , viz. a
1. The great queſtion tobe determined, "If any manbe in " Chrift?"
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The Method of Grace.
2. The rule by which it may be determined ; viz. " he is a " new creature."
3. This general rule more particularly explained ; "Old things are paſſed away; behold, all things are become new."
First, We have here the greatqueſtion to be determined, Whether a man be in Chriſt ? A queſtion, upon the determination whereof, we muſt ſtand, or fall for ever. By [being in Chrift] the apostle doth not here mean the general profeſſion of Chriſtianity, which gives a man the reputation of an intereſt in him ; but by being in Chriſt, he means an intereſt in him, by vital union with his perfon, and real participation ofhis benefits.
Now this is the queſtion to be determined, the matter tobe tried ; than which, nothing canbe more folemn, and important in the whole world.
Secondly, The rule by which this great queſtion may be determined, viz. The new creation : " If any man be in Chriſt,
" he is a new creature."
By this rule all the titles, and claims made to Chriſt in the profeſſing world, are to be examined.
[Ifany man] be he whathe will, high, or low, great, or ſmall ; learned, or illiterate ; young, or old; ifhe pretend intereſt in Chriſt, this is the ſtandardby which he must be tried: ifhe be in Chriſt, heis a new creature ; and ifhe be not a new creature, he is not in Chrift, let his endowments, gifts, confidence, and reputation be what they will : [A new creature] not new phyfically, he is the ſame perſon he was ; but a new creature, that is, acreature renewed by gracious principles, newly infuſed into him from above, which ſway him, and guide him in another manner, and to another end than ever he acted before ; and theſe gracious principles not being educed out ofany thing, which was pre-exiſtent inman,butinfuſed de novo, from above, are therefore called, in this place, a new creature : This is the rule, by which our claim to Chriſt must be determined.
Thirdly, This general rule is here more particularly explained; " Old things are paſſed away; behold, all things are become
" new."
He fatisfies not himself to lay down this rule concifely, or expreſs it ingeneral terms, by tellingus, themanin
Chriſt must be z new creature ; but more particularly, he ſhews uswhat this new creature is, and whatthe partsthereofare ; viz .
Both 1. The privative part; "Old things are paſſed away."
2. The poſitive part thereof; " Allthings are become new."
Byold things, he means all thoſe carnal principles, felf-ends, and fleſhly lufts, belonging to the carnal ſtate, or the old man :
Nnn 2
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all theſe are passed away; " * not simply, and perfectly, but " only in parts at preſent, and wholly inhope, and expectation
" hereafter."
So much briefly of the privative part of the new creature, " Old things are paſſed away." A word or two must be ſpoken ofthe positive part ; "All things are become
" new."
He means not that the old faculties ofthe foul are aboliſhed, and new ones created in their room: but as our bodiesmaybe faid to be newbodies, by reaſon oftheir new endowments, and qualities ſuper-induced, and bestowed upon them in their refurrection ; ſo our fouls are now renewed by the infuſion of newgracious principles into them, in the work ofregeneration.
Theſe two parts, viz. the privative part, the paſſing away ofold things ; and thepositive part, the renewing ofall things, do, betwixt them, comprize the whole nature of ſanctification, which, in other ſcriptures, is expreſſedby equivalent phrafes; ſometimes by putting off the old, andputting on the new man, Eph. iv. 24. ſometimes by dying unto fin, and living unto righteousness, Rom. vi. 11. which is the ſelf-fame thing the apostlehere intends, by the paſſing away ofold things, and making all things new. And becauſe this is the moſt excellent, glorious, and admirable work ofthe Spirit, which is, or canbe wrought uponman in this world; therefore the apostle aſſerts it with an ecce, a note of ſpecial remark, and obſervation,
Behold, all things are become new;" q. d. Behold and admire thisſurprizing, marvellous change which God hath madeupon men; they are come out of darkneſs into his marvellous light,
1. Pet. ii. 9. out of the old, as it were, into a new world; " Behold, all things are become new."
Hence note, Doct. That God's creatingofa newfupernaturalwork ofgrace inthefoul ofany man, is that man'sfure, and infallible evi dence ofafaving interest in Jesus Christ.
Suitable hereunto are thoſe words ofthe apostle, Eph. iv. 20, 21, 22, 23, 24. " Butye have not ſo learned Chriſt; ifſobe that " yehaveheard him, andhavebeentaught by him, asthe truth
" is in Jeſus : Thatye put off, concerning the former converſa- " ſation, the old man, which is corrupt, according to deceitful
" luſts: and be renewed in the Spirit ofyour mind: and that " yeput on the new man,which afterGod is created in righte- " ouſneſs and true holiness."
Where we have, in other words oftheſame importance, thevery felf-famedefcription oftheman that is in Chrift, which the apostle gives us in this text. Now,
* Non fimpliciter, es perfecte, fed partimfpe.
Eſtius in lac.
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The Method of Graces fortheopeningand ſtating ofthis point, it will be neceſſary that I ſhew you, 1. Why the regenerating work of the Spirit is called a new creation.
2. Inwhat reſpects every foul that is in Chriſt is renewed, or made a new creature.
3. What are the remarkable properties, and qualities ofthis new creature, 4.Theneceffityofthis new creation to all that are inChriſt.
5.How this new creation evidences our intereſt inChrift.
6. And then apply the whole in the proper ufes of it.
First, Why the regenerating work of the Spirit is calleda new creation.
This must be our firſt enquiry. And, doubtleſs, the reason of this appellation is the analogy, proportion, and fimilitude which is found betwixt the work of regeneration, and God's work in the first creation. And their agreement, and proportion will be found in the following particulars.
First, The ſamealmightyAuthor who createdthe world, createth alſo this work ofgrace inthe foul ofman, 2 Cor. iv. 6.
" God, who commanded the light to ſnine outofdarkness, hath " ſhined into our hearts, to give the light ofthe knowledge of " the glory of God in the face of Jesus Chrift."
The fame powerful word which created the natural, createth alſo the ſpiritual light. † It is equally abſurdfor any man to ſay, I makemy ſelfto repent, or tobelieve, as it is to ſay, I made myſelfto exiſt, andbe.
Secondly, The first thing that God created in the natural worldwas light, Gen. i. 3. and the first thing whichGod createth in the new creation, is the light of ſpiritual knowledge,
Col. iii. 10. "And have puton the new man, which is renewed " in knowledge after the image ofhimthat created him."
Thirdly, Creation is out ofnothing; it requires no pre-exiftentmatter; itdoth not bring onethingout ofanother, butfomethingoutof nothing ; it gives a being to that which before had nobeing : So it isalſo in the newcreation, I Pet. ii 9, 10. " Who "hath called you out of darkness into his marvellous light ;
" which intime paſtwere not a people, but are now the people " ofGod; which hadnot obtained mercy, but now have ob- " tained mercy." The work ofgrace is not educed out of the power andprinciples ofnature, but itis apurework ofcreation.
† Minus eft, tefeciſſe hominem, quamfanctum, i. e. We may fooner make ourſelves men, than ſaints.
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TheHeathenphiloſophers could neitherunderſtand, nor acknowledge the creation ofthe world,becauſe that notionwas repugnant to this maxim of reaſon, ex nihilo nihilfit, out ofnothing, nothing canbe made.
Thus did they infanirecum ratione, befool themselves with their own reasonings; and after the ſame manner ſome great pretenders to reaſon among us, voting it an abfurdity to affirm, that the work ofgrace is not virtually, and potentially contained in nature, the new creation in theold.
Fourthly, Itwas the virtue and efficacyofthe Spirit ofGod, which gave the natural world its beingby creation ; Gen. i. 2. the Spirit ofGod moved upon the face of the waters ; it hovered over the chaos, as the wings ofa bird do over her eggs, as the fame word is rendered, Deut. xxxii. 11. cheriſhing, as it were by incubation, that rude maſs by a ſecret quickening influence by which it drew all the creatures into their ſeveral forms, and particular natures.
Soit is in the new creation ; a quickening influence must come from the Spirit of God, or elſe the new creation can never be formed in us ; John iii. 8. " So " is every one that is born ofthe Spirit." And ver. 6. " That " which is born of the Spirit, is ſpirit.'
Fifthly, The word of God was the inſtrument of the firſt creation : Pfal xxxiii. 6, 9. "By the word of the Lord were
" the heavens made, and all the host ofthem by the breath of " his mouth : For he ſpake, and itwas done; he commanded,
" and it ſtood faſt."
The word of God is alſo the inſtrument of the new creation, or work of grace in man ; 1 Pet. i. 23.
Being born again, not of corruptible ſeed, butof incorrupσε " tible ; by the word of God, which liveth, and abideth for " ever." So James i. 18. " Of his own will begat he us, with " the word of truth :" Of his own will, that was the impulſive cauſe; with the word of truth, that is the inſtrumental cauſe.
Great reſpect, and honour, love anddelight, isdue to theword upon this account, that it is the inſtrument ofour regeneration, or new creation .
Sixthly, Theſame powerwhich created the world, ſtill under-props and fupports it in its being: the world owes its converſation, as well as its exiſtence, to the power ofGod, without which it could not ſubſiſt one moment.
Juſt ſo it is with the new creation, which entirelydepends upon the preferving power which firſt formed it ; Jude ver. 1. " Preſerved in Chriſt
" Jefus;" and 1 Pet. i. 5." Who were kept by the power of "
God, through faith, unto ſalvation."
As in a naturalway we live, move, and have our being inGod," Acts xvii . 28, foin a fpiritual way, we continuebelieving, repenting, loving,
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The Method of Grace.
anddelighting inGod; withoutwhoſe continued influence uponour fouls, we could do neither.
Seventhly, In a word, God ſurveyed the firſt creation with complacence and great delight ; he beheld the works of his hands, and approved them as very good, Gen. i. 31.
So this alſo in the ſecond creation; nothing pleaſeth and delightsGod more than the works of grace in the fouls of his people.
It is not an outward privilege of nature, or gift of providence, which commends any man toGod; " Circumcifion is nothing, and " uncircumcifion is nothing, but a new creature," Gal. vi. 15.
Andthus you fee upon what grounds theworkof regeneration inman, is ſtileda new creature ; which was the firſt thing tobe opened.
Secondly, Next we muſt enquire, in what reſpects every foul that is inChriſt, is renewed, or made a new creature : and here we ſhall find a threefold renovation of every man that is in Chriſt, viz.
1. In his ſtate and condition.
2. In his frame and conſtitution.
3. In his practice and converſation.
First, He is renewed in his ſtateand condition; for he paſſeth from death to life, in his juſtification, 1 John iii. 14. He was condemned by the law, he is now justified freely by grace, through the redemption which is in Chriſt: he was under the curſeofthe first covenant ; he is under the bleſſing of the new covenant: he was afar off, but is now made nigh unto God : an alien, a ſtranger once,now ofthe houshold ofGod, Eph. ii.
12, 13. O bleſſed change, from a fad to a ſweet and comfortable condition ! " There is therefore no condemnation to them
" which are in Chriſt Jeſus," Rom. viii. 1.
Secondly, Every man in Chriſt is renewed in his frame and conſtitution; all the faculties and affections of his foul are renewed by regeneration: his underſtanding was dark, but now is light in the Lord, Eph. v. 8. his confcience was dead and ſecure, or full of guilt and horror, but is now become tender, watchful, and fullofpeace,Heb. ix. 14. his will was rebellious, ſtubborn and inflexible; but is now made obedient, and complying with the will ofGod, Pfal. cx. 2. his defires did once pant, and ſpend themſelves in the pursuit of vanities, now theyare ſet uponGod, Ifa. xxvi. 8. his lovedid fondlydote upon enſnaring earthly objects, now it is ſwallowed up in the infinite excellencies ofGod and Chriſt, Pfal. cxix. 97. his joy was once in trifles, and things of nought, now his rejoicing is in Chrift Jeſus, Phil. iii. 3. his fears once were about noxious
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creatures, nowGod is the object ofthe fear ofreverence, Acts ix. 31. and ſin the objectof the fear ofcaution, 2 Cor. vii. 11. his hopes and expectations were only from the world preſent, butnow from that tocome, Heb. vi. 19.
Thus the foul in its faculties andaffections is renewed; whichbeingdone, themem bers and leuſes of the body must needs bedeſtinated, and em ployed by it in new services ; no more tobe theweapons ofunrightcouſnefs, but inſtruments of fervice toJefus Chrift, Rom. vi. 19. Andthus allthat are inChrift are renewed in their frame and conftitution .
Thirdly, The man inChriſt isrenewed in his practice and converfation : the mannerofoperation always follows the nature ofbeings. Now the regenerate not being what they were, cannotwalk and act as once theydid; Eph. ii. 1, 2, 3. " And you
" hath hequickened, whowereoncedead in treſpaſſesandfins; "wherein ye walkedaccordingto the course of this world."
They were carried away, like waterby the ſtrength of the tide, by the influence of their own corrupt natures, and the cuſtoms and examples of the world; but the cafe is nowaltered. So in 1 Cor. vi. 11. the apostle ſhews believers their old companionsinfin,and tells them, " Such were ſome ofyou,but ye are
"waſhed, but ye are ſanctified," &c. q. d. the world is now well altered with you, thanks be to the grace of God for it.
This wonderful change of practice, which is ſo univerfal, and remarkable in all the regenerate, and immediately confequent upon their converfion, ſets the world a wondering at them ;
I Pet. iv. 4. Wherein they think it ſtrange, that you run not "with them into the fame exceſs ofriot, ſpeaking evil ofyou .
" They think it ſtrange :" * The word fignifies to fſtand and gaze, as the hendoth which hath brooded, and hatched partridge eggs, when the feeth the chickens which the hath brought forth, take thewingandfly awayfrom her.
Thusdo themen of the world ſtand amazed to fee their old companions in fin, whoſe language once wasvain andearthly, itmay be, profane and filthy, now to be praying, ſpeaking ofGod, heaven, and things ſpiritual, having no more to do with them, as to fin, except by way of reprehenfion and admonition: this amazes the world, and makes them look with a strange admiring eye upon the people ofGod.
*Εν ω ξενίζονται, i. e. Then ſtand amazed, asat the fight ofanunſeen thing. Bern.
Ils se trouvent tous noveaux, etcommeen un autre monde, i. e. They find themfelves all new, andas in another world.
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The Method of Grace.
Thirdly, In the next placeletusenquire intotheproperties and qualities of this new creature, and ſhewyou, as we are able, what theyare : yet, reader, expectnot here an exact and accurate accountof thatwhich is ſogreat a mystery; for if queſtionsmaybe moved about a filly flie, which may puzzle the greatest philoſopher to refolve them ; how much more may we conceive this great and marvellous work ofGod,the most mysterious and admirable of all his works, to ſurmount the underſtandings of the moſt illuminated Chriſtians ? O how little do we know of the nature, properties and operations ofthis new creature ! So far as God hath revealed it to our weak underſtandings, we may ſpeak of it.
And, Y First, Theſcripture ſpeaks ofitas a thing ofgreatdifficulty tobeconceivedbyman, John iii. 8. " The wind bloweth where
" it liſteth, and thou hearest the found thereof, but canſt not " tell whence it cometh, and whither it goeth : So is every one
" that is born ofthe Spirit." The original of winds is a queftion ofgreat difficulty in philofophy : We hear the voice ofthe wind, feels its mighty force, and behold its ſtrange effects; but neither know whence it comes, or whither it goes.
Ask a man, Do you hear the wind blow ? Yes. Do you feel it blow?
Yes, very ſenſibly. Do you see the effects of it, rending and overturning the trees ? Yes, very plainly.
But can you deſcribe its nature, or declare its original ? No, that is a mystery which I donot underſtand.
Whyjuſt ſo it is with him that is born ofthe Spirit. The holy Spirit ofGod, whoſe nature, and operationswe underſtandbut littleof, comes fromheaven, quickens, and influences our fouls, beats down, and mortifies our luſts by his almighty Power : Theſe effects of the Spirit in us we experimentally feel, and ſenſibly diſcern : But how the Spirit ofGod, firſt entred into, and quickened our fouls, and produced this new creature in them, we underſtand little more of it, than how the bones do grow in the womb of her that is with child, Ecclef. xi. 5.
Therefore is the life of the new creature called a hidden life, Col. iii. 3.
The nature of that life is not only hidden totally from all carnal men, but in a very greatmeaſure it is an hidden, and unknown life unto ſpiritual men, though themselves be the fubjects of it.
Secondly, But though this life of the new creature be a great mystery, and ſecret inſome reſpects ; yet ſo far as it is known, and appears untous, the new creature isthe most beautiful, and lovely creature that everGod made ; for the beauty of the Lordhimself isuponit : " The newman is created afterGod,"
VOL. II.
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The Method of Grace.
Eph. iv. 24.As the picture is drawn after the man, it isa draught of God himself delineated by the Spirit, that admirable Artiſt, uponthe foul of man.
Holiness is the beauty, and glory of God; and in holiness the new creature is created afterGod's own image, Col. iii. 10. The regenerate foulhereby becomes holy, 1 John iii. 3. not effentially holy, asGod is,noryet efficient- ! lyholy; for the regenerate foul can neither make itſelf, nor othersholy : Butthe lifeof the new creature maybe faid to reſemble the life ofGod in this, that as God lives to himself, ſo the new creature wholly lives to God; as God loves holiness, and hates the contrary, ſo doth the new creature ; it is in theſe
: things formed after theimageofGod that created it. WhenGod creates this creature in the foul ofman, we are ſaid then tobe
" partakers of the divine nature," 2 Pet. i. 4. So that there canbe nothingcommunicatedunto men, which beautifies, and adorns their fouls as this new creation doth : Mendo not reſemble
God as they are noble, and as they are rich, but as they are ho-
ly: no gift, no endowment ofnature imbelliſhes the foul as this new creaturedoth : An awful Majesty lits upon thebrow ofthe newcreature, commanding the greateft, and worſt of men todo homage to it, Mark vi. 20.
Yea, ſuch is the beauty ofthe new creature, that Chriſt, its author, is alfo its admirer, Cant. iv.
9. "Thou hast raviſhed mine heart with one ofthine eyes."
Thirdly, This new creature is created inman, upon the higheſt deſign that ever any work ofGod was wrought : the end of its creationand infufion is high and noble : falvation tothe foul in which it is wrought; this is both thefinis operis, and the finis operantis : It is the deſign,both of the work, and of the workman that wrought it. When we receive the end of our faith, we receivethe ſalvation ofour fouls ; falvation is the end of faith: as death is the end of fin, ſo life eternal is the end ofgrace.
The new creature doth, by the inſtinct and steady direction of its own nature, take its courſe as directly toGod, andto heaven, theplace of his full enjoyment, as the riversdo to the ocean ; it declares itſelf to be made forGod, by its reſtleſs workings after him; and as falvation is the end of the new creature, ſo it is the exprefs deſign, and endofhim that created it.
2Cor. v. 5. " Now he that hath wrought us for the ſelf " fame thing, is God ;" by this workmanship of his upon our fouls, he is now poliſhing, preparing, and " making them meet
" to be partakersofthe inheritance ofthe faints in light," Col.
1.12.
Fourthly, This new creation is the moſt neceſſary work that ever God wrought upon the foul ofman: the eternal well-be-
SERM. XXV.
The Method ofGrace. ing of his foul depends upon it; and without it no man ſhall ſeeGod, Heb . xii. 14. and John i. 3, 5. " Except yebe regene- " rate, and born again, you cannot fee the kingdom ofGod."
Canyoube ſaved without Chriſt ? Youknowyou cannot. Can youhave intereſt in Chriſt without the new creature ? My text exprefly tells you itcan neverbe ; for, " If anymanbe inChriſt,
" he is a new creature." O reader, whatever flight thoughts ofthis matter, and with what a careless and unconcerned eye foover thou readeſt these lines ; yet know thou must either be a new creature, or amiferable anddamned creature for ever.
If civility without the new creature could fave thee, why are not the moral Heathens saved alſo ? If ſtrictness of life without the new creature could ſave thee, whydid it not ſave the Scribes and Pharifees alſo ? Ifan high profeſſion ofreligion without the new creature can ſave thee, why did it not ſave Judas, Hymenaeus and Philetus alſo ? Nothing is more evident than this, that no repentance, obedience, ſelf-denial, prayers, tears, reformations or ordinances, without the new creation, avail any thing to the ſalvation ofthy foul : the very blood of Chriſt himself withoutthe new creature neverdid, and never willſave any man. Oh how neceſſary a work is thenew creation! " Circumcifion a- " vails nothing, and uncircumcifion nothing : but a new crea- " ture."
Fifthly,The new creature is a marvellous and wonderful creature: there are many wonders in the firſt creation, " The " works of the Lord are great, fought out of allthemthat have
" pleaſure therein," Pfal. cxi. 2. But there are no wonders in nature, like thoſe ingrace.
Is it not the greatest wonder that everwas ſeen in the world (except the incarnation of the Son of God) to fee the nature andtemper ofman ſo altered and changed as it is by grace ? to ſee lafcivious Corinthians, and idolatrous
Ephesians become mortified and heavenly Chriſtians ? to fee a fierce and cruel perfecutor, become a glorious confeffor and fufferer for Chrift ? Gal.i. 23. to ſee the carnalmind ofman, which was lately fully fet in a strong bent to the world, to be wholly takenofffrom its luſts, and ſet uponthings that are ſpiritual and heavenly ? Certainly itwas not a greater miracle to fee dead
Lazarus come out of hisfepulchre, than it is to fee the deadand carnal mindcoming out ofits luſts to embrace Jeſus Chriſt ; it was not a greater wonder to ſee the dead anddry bones in the valley tomove andcome together, than itis to fee adead foul moving afterGod, and moving to Chriſt, in the way of faith.
Sixthly, The new creature is an immortal creature, a crea
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ture that ſhallnever feedeath, John iv. 14. it is in the foul of man, awell ofwater, ſpringing up unto eternal life.
I will not adventure to ſay, it is immortal in its ownnature, for it is but a creature, as my text calls it; and we know, that eſſential interminability is the incommunicable property of God : The new creaturehath, both abeginning,and ſucceſſion; andthereforemight, alſo, have an end, as toany thing in itſelf, or its own nature : Experience, alſo, ſhews us, that it is capable, both of increaſing, and decreaſing, andmay bebrought nighuntodeath,
Rev. iii. 2. The works of the Spirit, in believers, may be ready to die; but though its perpetuity flow not out of its own nature, it flows out of God's covenant and promiſes, which make it an immortal creature : when all other excellencies in mango away, as at death they will, Job iv. 21. this excellency, only, remains : our gifts may leave us, our friends leave us, our eſtates leave us ; but our graces will never leave us: they aſcendwith the foul, (in which they inhere), into glory,when the ſtroke ofdeath ſeparates it from thebody.
Seventhly. The new creature is an heavenly creature : " It " is notborn of fleſh, nor of blood, orofthe will ofman, but " ofGod," John i. 13. its defcent and original is heavenly, it is ſpirit born ofſpirit, John iii. 6. its center is heaven, and thither are all its tendencies, Pfal. lxiii. 8. its proper food, on which it lives, are heavenly things, Pfal. iv. 6, 7. Itcannot feed, as other creaturesdo, upon earthly things ; the object of allits delight, and love, is inheaven. Pfal. lxxiii. 26. " Whom have
" I in heavenbut thee ? The hopes and expectations ofthe new creature are all from heaven; it looks for little in this world, but waits for the coming ofthe Lord.
The life ofthe new creature upon earth, is a life ofpatient waiting for Chriſt ; his deſires, and longings, are after heaven, Phil. i. 23. The fleſh, indeed, lingers, and woulddelay, butthe new creature haftens, andwould fainbe gone, 2 Cor. v. 2.
It isnotathome whilſt it is here; itcame from heaven, and cannotbe quiet, nor fuffer the foul, in which it dwells, to be ſo, until it comes thither again.
Eightly, The new creature is an active, and laborious creature: no fooner it isborn, but itis acting in the foul. Acts ix.
Behold beprayeth ! Activity is itsvery nature.
Gal. v. 25.
" Ifwe live in the Spirit, let us walk in the Spirit."
Nor is it to be admired, thatit ſhould be always active, and ſtirring in thefoul, feeingactivity in obedience was the very end for which it was created.
" For we are his workmanſhip, created in Chrift " Jeſus unto good works, " Eph. ii. 10. and he that isacted in
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theduties of religion, by this principle of the new creature, or nature, will (fo far as that principle acts him) delight todo the will ofGod ; rejoice intheway ofhis commandments, andfindthe ſweetest pleaſure in the pathsof duty.
Ninthly, The new creature is a thriving creature, growing from ſtrength to ſtrength, 1 Pet. ii. 2.and changing, the foul in which it is ſubjected, from glory unto glory, 2 Cor. iii. 18.
Thevigorous tendencies, and conſtant ſtrivings, ofthis new creature, are to attain its just perfection and maturity, Phil. üi. 11.
Itcan endure no ſtints and limits to its defires, ſhort of perfection; every degree of ſtrength it attains, doth but whet and ſharpenhisdefires after higherdegrees : Upon this account, itgreatly delights in the ordinances ofGod,duties ofreligion,and fociety of the faints ; as they are helps and improvements to it, in order to its great deſign.
Tenthly, The new creature, is a creature of wonderfulprefervations * : There are manywonders ofdivine providence, in the preſervation ofour natural lives, but nonelike those whereby the life of the new creature is preferved in our fouls : There are critical times oftemptation and deſertion, inwhichitis ready to die, Rev. iii. 2. the degrees of its ſtrength, and livelineſs, are ſometimes fadly abated, and its ſweet and comfortable workings intermitted, Rev. ii. 4. the evidences by which its being inus, was wont tobe diſcovered, may be, andoften are darkened, 2
Pet. i. 9. and the foul, in which it is, may draw very fad concluſions, about the iſſue and event; concluding its life not only tobe hazarded, but quite extinguiſhed, Pfal. li. 10. 11, 12. but though it be ready to die, God wonderfully preferves it from death; ithath as wellits reviving, as its faintingſeaſons. And thus you fee, what are the lovely, and eximious properties of the new creature.
In the next place, Fourthly, We willdemonſtratethe neceffity ofthis new creation, to all that are in Chriſt, and by him expect to attain ſalvation; and the neceſſity of the new creature will appear divers ways.
First, From the poſitive and expreſs will ofGod, revealed'n ſcripture, touching this matter: Search the ſcriptures, and you
* Graceindeed cannotbetotally intermitted, nor finally loſt, but there maybe an omiſſion ofthe act, though notan omiſſionofthe habit, the act may be perverted though the faith cannot be fubverted, itmaybe ſhaken, though not shaken out ; its fruits may fall, but its ſap lies hid in the root; the effect ofjustification maybe ſuſpended, but the ſtate of thejuſtified cannotbe diffolved.
Suffrag. Brit.
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'ſhall find God hath laid thewhole ſtreſs and weight of your eternal happiness, byJeſus Chriſt, upon this work ofthe Spiritin your fouls.
So our Saviour tells Nicodemus,John iii. 5. "Ve " rily, verily, I ſayunto thee, except a manbe born ofwater,
" and ofthe Spirit he cannot enter into thekingdom ofGod."
Agreeablewhereunto are thoſe words of the apostle, Heb. xii.
14. " Without holiness no man ſhall fee the Lord." And whereas ſome may think, that their birth-right privileges, enjoyment ofordinances, and profeſſion ofreligion,maycommend them to God'sacceptance, without this new creation; he thews them how fond, and ungrounded, all ſuch hopes are. Gal. vi. 15.
" For inChriſt Jeſus neithercircumcifion availeth any thing, nor " uncircumcifion, but a new creature."
Chriſt, and heaven, are the gifts ofGod, and he is at liberty to beſtow them, upon whatterms andconditions he pleaſeth; and this is theway, the onlyway, and ſtated method, in which he willbring men, by Chrift, untoglory : Men may raſe out the impreſſions of theſe things from theirown hearts, but theycannever alterthe fettled courſe and method of ſalvation : Either we must be new creatures, as the precepts of the word command us, or loſt, anddamned creatures, as the threatenings of the word plainly tell us.
Secondly, This new creation, is the inchoative part of that great falvation which we expect, through Chriſt, and therefore, without this, all hopes, and expectations ofſalvation, muſtvaniſh : Salvation, and renovation, are inſeparably connected.
Our glory in heaven, if we rightlyunderstand its nature, conſiſteth intwo things ; namely, our affimilation toGod, and our fruition ofGod: andboth theſe take theirbeginning, and riſe, from our renovation inthis world.
Herewebegin tobechanged into his image, in fomedegree, 2 Cor. iii. 18. for the new man is created after God, as was opened above.
In the work of Grace, God is faid to begin that good work, which is to be finished, or confummated, in the day of Chrift, Phil. i. 6. Now nothing canbe more irrational, than to imagine, that ever that Cefign, or work, ſhould be finiſhed, or perfected, which never had a beginning.
Thirdly, So neceffary is the new creation, to all that expect falvation by Chriſt, that, without this, heaven would be no heaven, and the glory thereof no glory to us, by reaſon of the unfuitableness, and averſion of our carnal minds thereunto ;
The carnal mind is enmity against God," Rom. viii. 7. and enmity is exclufive ofall complacency anddelight : There is a neceffity of a fuitable and agreeable frame of heart to God, in
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order to that complacential reſt of our souls inhim : And this agreeable temper is wroughtby ournew creation. 2Cor.v.5.
He that hath wrought us for the ſelf-fame thing, isGod:"
Renovation, you fee, is the working, or moulding of aman's ſpirit into anagreeable temper, or, as itis in Col. i. 12. themaking ofus meet forthe inheritanceofthe faints in light.
Fromall which, it follows, that ſeeing there can be no complacence, or delight inGod,without fuitableneſs, andconformity tohim, as is plain, from I John iii. 2. as well as from the reaſon and nature of the thing itſelf; eitherGod must become, like us, ſuitable to our finful, corrupt, and vain hearts, which were but a rude blafphemy once to imagine; or elſe we must bemade agreeable and ſuitable to God, which is the very thing
Iamnow proving the neceffity of.
Fourthly, There is an abfolute neceſſity ofthe new creature, toall that expect intereſt in Chriſt, and the glory to come; ſince all thecharacters, marks, and ſigns of ſuch an intereſt, are conſtantly taken from the new creature wrought in us.
Look over all the marks and ſigns ofintereſt in Chrift, or falvation by him, which are diſperſed through the fcriptures, and you ſhall ſtill find purity of heart, Mat. v. 8. Holiness both in principle, and practice, Heb. xii. 14. Mortification offin, Rom. viii. 13 :
Longing for Chrift's appearance, 2 Tim. iv. 8. with multitudes more of the ſame nature, tobe conſtantly made the marks, and ſigns ofour falvation byChriſt.
So that eitherwe must have a new bible, or a new heart : For if theſe ſcriptures bethe true and faithful words ofGod, no unrenewed creature can ſeehis face; which was the fourth thing to be opened.
Fifthly,The last thing tobe opened, is,how the new creation is an infallible proof, and evidence, ofthe foul's intereſt inChriſt ; and this will appear divers ways.
First, Where all the faving graces ofthe Spirit are, there intereſt in Chriſt, must needs be certain ; and where the new creature is, there all the ſaving graces ofthe Spirit are: For what isthe new creature, but the frame, or ſyſtem of all ſpecial ſavinggraces ? Itisnot this, or that particular grace, as faith, or hope, or love toGod, which conftitutes the new creature ; for theſe arebut as ſo many particular limbs, or branches ofit: but thenew creature is comprehenfive of allthe graces of the Spirit. Gal. v. 22, 23. " The fruit ofthe Spirit is love, peace, joy,
" long-fuffering, gentleneſs, goodness, faith, meekneſs, temper- " ance," &c.
Anyone ofthe ſaving, ſpecialgraces ofthe Spirit gives proof of our intereſt inChrift : how much more, then,
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the new creature, which isthe complex frame, or ſyſtem ofall the graces together ?
Secondly, To conclude; Where all the causes of an intereſt inChriſt are found, and all the effects and fruits ofan intereſt in Chriſt do appear ; there, undoubtedly, a real intereſt in Chrift is found : but wherever you find a new creature, you find all the cauſes, and all the effects ofan intereſt in Chriſt :
For there you ſhall find, First, The impulſive cauſe, viz. The electing love ofGod, from which the new creature is inſeparable, 1 Pet. i. 2.; with thenew creature, alſo, the meritorious,efficient, andfinal cauſes of intereſt in Chriſt, and union with him, are ever found, Eph. ii. 10. chap. i. 4, 5, 6.
Secondly, All the effects and fruits ofintereſt in Chriſt, are found in the new creature; there are all the fruits of obedience, for we are created in Chriſt Jeſus unto good works, Eph. ii. 10. Rom. vii. 4. there is true, ſpiritual oppoſition to fin.
1Johnv. 18. " He that is begotten ofGod, keepeth himself, " and thatwicked one toucheth him not."
There is love tothe people ofGod; 1 John iv. 7. "Every one that loveth, is born " ofGod."
There is aconfcientious reſpect to the duties of both tables ; for the new creature is created after God in righteouſneſs and true holiness, Eph. iv. 24.
There is perfeverance inthe ways ofGod, to the very end, and victory over. alltemptations; for whosoever is born ofGod, overcometh the world, I John v.4.
Itwere eaſy to run overall other particular fruits ofourunionwith Chriſt, and thew you every one of them in the new creature. And thus much ofthe doctrinal part of thispoint.
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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
J 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 reſpect 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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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 acreature 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
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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 affertersof 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 conversion 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 remember 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
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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 diftinguiſhing 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 religious 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
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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 therefore 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
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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 creature 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. Convictions 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 newcreatures; 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.
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 foryourconfidence, 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
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 cannot 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 evii dence thee tobe a new creature.
3. The mindand affections ofthenewcreature, are ſetupon
SERM . XXVI.
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; deceive 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 twinkling, 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 reno-
VOL . II .
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 unſpeakable 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.
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 ?
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.
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 manner 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.
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.
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.
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. Mortification 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 inftruments, 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 vigilancy over their ſpecial or proper fin, Pfal. xviii. 23. " I kept
SERM . XXVII.
TheMethod ofGrace.
" 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 makingproviſion 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 figurative 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 mainlyuponthis 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 accordinglythe 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
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
7. 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.
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 inconfiftency 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
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 ofdamnation.
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 reſpect 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 thedefign, 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.
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 attempted, 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 effectualprinciple 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.
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 operation, 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 cannot 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.
" 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.
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 betwixt 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 intereſt inthecovenant, and confequently inChriſt,ſo far cleared untohim.
The Method ofGrace.
SERM . XXVII-
Evidence 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 other 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.
UNIVERSITY OF MICHIGAN
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