Sermons preached by the late reverend and learned divine, Thomas Manton ...

SERMON XIX.

EPH. 2. 10.

For we are his Workmanship, created in Christ Iesus unto good Works, which God hath before ordained that we should walk in them.

THe Apostle in the Context asserteth that our whole Salvation is of Grace, not of Works, he now proveth it. That which is the Effect of Salvation, cannot be the Cause of it: but our well-doing is the Effect of Salvation, if you take it for our first recovery to God; but if you take it for full Salvation, or our final deliverance from all Evil, Works go before it indeed, but in a way of Order, not meritorious Influence. To think them altogether

unnecessary, would too much depreciate and lessen their pre∣sence or concurrence; to think they deserve it, would as much exalt them, and advance them beyond the Line of their due Worth and Value. The Apostle steereth a middle Course between both Extreams: they are necessary, not meritorious; they go before Eternal Life not as a Cause, but a Way; for they are wrought in us by God, and are Effects of the begun Salvation; so that the good that we do, is a part of the Grace that we have received, a fruit of Regeneration; For we are his Workmanship, &c.

In the Words are two things,

• I. The state of Believers; For we are his Workmanship, created in Christ Iesus.
• II. The End why we are brought into this Estate, Unto good Works which, &c.

I begin with the former; and there note,

1. God's efficiency, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, His Workmanship.

2. The Manner of his Efficiency, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Created; all proceedeth from the infinite creating Power of God.

3. The meritorious Cause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Created in Christ Iesus.

From the whole Observe,

Doct. That those that are renewed and recovered out of the Apostacy of Mankind, are as it were created a-new through the Power of God, and Grace of the Redeemer.

• I. Let us explain the Words of the Text.
• II. Prove it.

I. For Explication of what is here asserted, three things must be explained.

1. Our Relation to God.

2. His way of Concurrence to establish this Relation.

3. How far the Meditation of Christ is concerned in this Effect.

First, Our Relation to God, We are his Workmanship. We are so two ways, 1. By Natural Creation. 2. By Su∣pernatural Renovation.

1. By Natural Creation, Which giveth us some kind of Inte∣rest in him, and hope of Grace from him. As Psal. 119. 73. Thy Hands have made me and fashioned me, give me Under∣standing that I may learn thy Commandments. God is our Creator, and the end of our Creation is to serve God; therefore he gives some kind of encouragement to ask the Grace, whereby we may serve him. But the Apostle speaketh here not of the first Creation: But

2. Of Regeneration or Renovation, which is called a second or new Creation: as 2 Cor. 5. 17. If any Man be in Christ, he is a new Creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a new Creation hath passed up∣on him. By the first Creation we are made Men, by the se∣cond Holy Men. Holiness is a thing of God's making; we are regenerated and sanctified by his Grace, and made capable of doing good by his Spirit. Now this new Workmanship bestowed on us, implieth,

1. A Change wrought in us, so that we are other Persons than we were before; as if another kind of Soul came to dwell in our Bodies. This Change is represented in Scripture in such terms, as do imply a broad and sensible difference be∣tween the two States; that wherein we were before, and that into which we are translated: such a difference as is between Light and Darkness, Eph. 5. 8. Life and Death, 1 Joh. 3. 14. The new Man and the old, Eph. 4. 22, 24. We seem to be as

it were Creatures transformed out of Beasts into Men; instead of being governed by Sense and Appetite, we are led by Reason; and Reason is not only put into Dominion, but Grace, which is Reason sanctified, directing and enclining us to live unto God.

2. This Change is such as must amount to a new Creation: There are some Changes which go not so far. As,

(1.) A Moral Change from Prophaneness and gross Sins, to a more sober course of Life: for there are some Sins which Nature discovereth, and may be prevented by such Reasons and Arguments as Nature suggesteth, Rom. 2. 14. This may be done by ordinary discretion and advisement. But the new Creature signifies such a change, whereby not only of Vitious we become Vertuous, but of Carnal we become Spiritual, Ioh. 3. 6. Man naturally enclineth to things plea∣sing to the Flesh, and only seeketh, savoureth and affecteth these things; but in this Change, the Spirit interposeth, and maketh him Spirit. Before, Man only lived as a nobler and better natur'd Animal or living Creature, and pleased him∣self, that is, his Flesh, either in a grosser or more cleanly manner, being ignorant, mindless of God, and another World: But new Creatures become Spirit, have a Spiritual Inclination, cannot content themselves with an Happiness on this side God and Heaven. Meer Humane Nature can ne∣ver bring Men to this, but only the Power of God.

(2.) A Temporary Change, as to fall into a sudden religi∣ous frame, which is soon worn off; as Ahab's Humiliation, 1 Kings 21. 27. Or those That howled on their Beds, &c. Hos. 7. 14. Frighted into a little Religiousness in their Straits and deep Necessities; like Ice in thawing Weather, soft at top and hard at bottom. Or those the Prophet speaketh of, Jer. 34. 15. Ye were turned to Day, and had done right, but ye returned again and polluted my Name. They seem to be changed a while from Evil to Good, and then they change

again from good to evil: this will not amount to the new Creature, for that is a durable thing, 1 Iohn 3. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, His Seed remains.

(3.) A Change of outward Form, without a Change of Heart; as when a Man changeth Parties in Religion, and from an Oppressor becomes a Professor of a stricter Way. No, the Scripture opposeth this to the new Creature, Gal. 6. 15. The new Creature lieth more in a new Mind, new Will and Affection, than in a new Form of Religion. Lead is Lead still whatever stamp it beareth.

(4.) A partial Change. Men are altered in some things, but the old Nature still remaineth, their Religion is but like a new Piece in an old Garment, the Heart is not new mould∣ed, so as to leave an Impression upon all our Actions. The renewed are holy in all manner of Conversation. 1 Pet. 1. 15. 2 Pet. 3. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 5. 17. They drive a new Trade for another World, and set upon another Work to which they were Strangers before, must have new Sola∣ces, new Comforts, new Motives. The new Creature is entire, not half new half old; but with many the Heart is like a Cake not turned.

3. When thus new framed and fashioned, it belongeth to God, it hath special relation to him, Iam. 1. 18. It must needs be so, they have God's Nature, and Life. 1. Nature, 2 Pet. 1. 4. They are made like God, bear his Image and Superscription; it is a curious piece of workmanship, in which God hath shewed his Wisdom, Goodness, and Pow∣er, and so they are sealed and marked out for his peculiar Ones. 2dly, The Life of God, that came from him, and tendeth to him. Others are alienated from the Life of God, Eph. 4. 18. They recover it, 1 Pet. 4. 6. His Spirit is a Principle of Life in them, so that they are really alive to God, and dead to Sin and the World.

4. This Workmanship on us as new Creatures, far sur∣passeth

that which maketh us Creatures only. That came from his general Goodness, this from his peculiar Love; there it is Goodness, here it is Grace, 2 Tim. 1. 9. He hath called us with an holy Calling, according to his own Purpose and Grace. Crea∣tures are sustained by his common Providence, but new Crea∣tures by his special Care and Covenant. He openeth his Hand, and satisfieth the desire of every living thing, Psal. 145. 16. But he especially preserveth and supplieth Believers, 1 Tim. 4. 10. He giveth others bodily Comforts, but these Soul-refreshings, and spiritual Graces, Eph. 1. 3. There is Vestigium, a Tract or Foot-print of God in all the Creation: these have his Image restored in them, Eph. 4. 24. The new Man is created after God. Well then, this is that we should look after, that we may be his Workmanship made again. It is a woful thing to be God's Workmanship by Creation, and not by Renova∣tion; it is better never to have been God's Creature in the first making, if not his Creature in the second making. Better thou hadst been a Beast, yea, a Toad, or Serpent, than a Man: for when the Beasts die, Death puts an end to their Pains and Pleasures at once; but all thy Comforts end with Death, and then thy Pains begin: the Beasts have no remorse to sowre their Pleasures; but Man hath Conscience, and there∣fore can have no rest till he return to God.

Secondly. God's way of Concurrence to establish this Re∣lation. It is a Creation; the Phrase is often used, Eph. 4. 24. The new Man is created after God: No other Hand could finish this piece of Workmanship. God often sets it forth by this Term, Isa. 43. 7. I have created him for my Glory, I have for∣med him, yea, I have made him. So vers. 21. This People have I formed for my self, they shall shew forth my Praise. So in o∣ther places. Now Creation is a Work of Omnipotency, and proper to God. There is a twofold Creation; in the be∣ginning God made some things out of nothing, and some∣things ex inhabili materia, out of foregoing Matter, but such

as was wholly unfit for such things as was made of it. As when God made Adam out of the dust of the Ground, and Eve out of the Rib of Man. Take the Notion in the former or latter Sence, and it will sute with the Matter in hand. (1.) We are formed anew of God, as it were out of a State of Nothing, and get a new Being and a new Life. To this there are frequent Allusions in Scripture; as Rom. 9. 7. He calleth the things that are not, as though they were. 2 Cor. 4. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who speaketh Light out of Darkness, he bringeth Life out of Death, something out of nothing. Now there is such a Distance between these two Terms, that the Work can on∣ly be accomplished by a Divine Power. (2.) Creation out of unfit Matter. We were wholly indisposed, averse from Good, perverse Resisters of it. Now to bring us to love God and Holiness, to restore God's lost Image to us, it is a new forming or making of us, and must be looked upon, not as a low natural or common thing, but as the Work of him who gave us his Image at first. Col. 3. 10. The new Man is renewed after the Image of him that created him. To turn a Heart of Stone into an Heart of Flesh, God challengeth it to Himself, Ezek. 36. 26. This Creation sheweth two things.

1. The Greatness of the Disease, that is clearly seen in the difficulty of the Remedy. Nothing doth make a Man so sensi∣ble of the Corruption of his Nature, as when we hear by what Terms our Recovery or Restitution by Grace is set forth. It is a second Creation, a new Birth, a Resurrection, a raising up of Stones to be Children to Abraham; yea, in a sort Beasts are turn∣ed into Angels. From these things we may a little conceive of the greatness of that Disease, which all Mankind were sick of. Every Faculty of our Souls was both weakned and cor∣rupted, and God only by his Divine Power can restore us: for to be cured we must be wholly new made, and who can make or create but God? Surely we contributed nothing

to it. What Enemies were we to our own Mercies? It is no small matter for Darkness to become Light in the Lord; for a rugged stubborn Creature to be mollified, and submissive to the Spirit's Discipline; for a Slave of the Devil to become the Subject of Christ; that an Heap of Rubbish should be erect∣ed into a Temple to God, and a Dung-hill turned into a Bed of Spices.

2. It teaches us to magnify this renewing Work. If you think the Cure is no great matter, it will necessarily follow that it deserveth no great praise, and so God will be robbed of the Honour of our Recovery. But why then is this Work so magnified in the Scriptures, and such high Expressions used about it? Why is it called an opening of our blind Eyes, a turning us from Darkness to Light, and from the Power of Satan to God; a quickning them that were dead, and making us new Creatures? Why must the Holy Ghost be shed so a∣bundantly upon us for our Renovation? Surely it is some great thing which all these Expressions do intend, and should be more magnified in our thoughs, that we may give God his due praise and honour. And they sin greatly that have contemptuous thoughts or a low esteem of it, or see not the absolute necessity of it; and by extenuating this great Change, give shrewd suspicion they were never acquainted with it. Surely all that have felt what God hath done for their Souls, they know how little they have contributed to it, they dare not make light of it, and ascribe it to their own Wit or Will, or entertain undervaluing thoughts of this Grace. Alas! there is an Enmity in every carnal Heart against Holiness, till God remove it and subdue it, Rom. 8. 7. Col. 1. 21. And what shall conquer this Enmity, but his invincible Power? Surely this is the gracious and powerful Work of the ever-blessed GOD, and to be ascribed to Him alone. Can a stony Heart of it self become tender? Or a dead Heart quicken it self? Or a Creature wholly led by

Sense, and addicted to the Pleasures of Sin, be brought of it self to seek its Happiness in an unseen World, and of its own accord deny present things, and lay up all its Hopes in Heaven? No, it is God must take away the Heart of Stone, quicken those that are dead in Trespasses and Sins.

3dly. How far the Mediation of Christ is concerned in this Effect. We are renewed by God's creating Power, but through the intervening Mediation of Christ.

1. This creating Power is set forth with respect to his Me∣rit. The Life of Grace is purchased by his Death, 1 Ioh. 4. 9. God sent his only begotten Son into the World, that we might live by him; Here spiritually, hereafter eternally; Life opposite to the Death incurred by Sin. And how by him? by his being a Propitiation, that he speaks of there, vers. 10. We were in a State of Death when the Doors of Mercy were first opened to us, under the Guilt and Power of Sin; for while the Guilt and Tyranny of Sin remaineth, we are said to be dead, and strangers to the Life of God; and we begin to live when first regenerated by the Spirit of Christ. Now this we have not without Christ being a Propitiation for our Sins, that is, without doing something whereby God, without any im∣peachment of his Honour, might shew himself placable and propitious to Mankind; his Justice, Holiness, and Hatred of Sin, being sufficiently demonstrated in the Sufferings of Christ. Now the Honour of his governing Justice being kept up, his pardoning Mercy is the more freely exercised. God may be propitious to Mankind, and yet still be acknow∣ledged as a sin-hating God.

2. In regard of Efficacy. Christ is a quickening Head, or a life-making Spirit, 1 Cor. 15. 45. Whatever Grace we have, comes from God, through Christ, as Mediator; and from him we have it by virtue of our Union with him: 2 Cor. 5. 17. If any Man be in Christ, he is a new Creature. As soon as joyned to him as our Head, this Grace is applied to us by

his Spirit. It is first applied by converting Grace, and then continually supplied by the confirming Grace of the Spirit, and so we are fitted to every good Work. Christ first ap∣plieth it in Conversion, when he giveth us Repentance and a new Nature, Acts 5. 31. And supplieth it by continual In∣fluence, Iohn 15. 5. We live on him as the Branch doth on the Root. Now from hence we learn what a great Benefit renewing Grace is, it is a Fruit of reconciling Grace, 2 Cor. 5. 18. All things are of God, who hath reconciled us to himself by Christ. God giveth Grace only as the God of Peace, that is, as pacified by Christ's Death. The holy Spirit is the Gift of his Love, and the Fruit of this Peace and Reconciliation, which Christ made for us. First, our Lord Jesus Christ me∣rited this Grace by the value of his Sacrifice and bloody Suf∣ferings, and then doth apply it by the Almighty Power of his Spirit; and Christ is first our Ransom, and then the Foun∣tain of Life unto our Souls; and so the Honour of our whole and entire Recovery is to be ascribed to our Redeemer. When he satisfied God's Justice for our Sins, he purchased a Power to change the Heart of Man, and he purchased this Power into his own Hands, not into anothers, and therefore doth accomplish it by his Spirit, 2 Cor. 3. 18. We should of∣ten think what a Foundation God hath laid for the Dispensa∣tion of his Grace, and how he would demonstrate his infinite Love in giving his Son to be a Propitiation for us. When he would shew forth his infinite Power in determining and changing the Heart of Man, all the Persons concurred; the Father purposing, the Son by way of Redemption and Pur∣chase, the Holy Ghost by effective Power; and all to bring back our Souls to God, and to make us capable of serving and pleasing him; it is surely a Workmanship of much cost.

Two Reasons why they are as it were created anew.

1. Because of the Badness of our former Estate. Ruinous and decayed Buildings are only to be thrown down, to make

way for a new Structure and House to stand in the same place. Man naturally is a Creature in a State of Apostacy and De∣fection, under a loss of Original Righteousness, averse from God, yea an Enemy to him, prone to all Evil, weak yea dead to all Spiritual Good: And what must be done with such a Creature to bring him out of his Misery, but wholly to new-mould him and make him, that he may have a new Being, and Life? The Scripture represents Man as blind in his Mind, 2 Pet. 1. 9. Perverse in his Will, Zech. 7. 12. Rebel∣lious in his Affections, Eph. 2. 3. fulfilling the Desires of the Flesh and of the Mind. What sound Part is there left in us to mend the rest? If we will be brought home to God, we must of sinful and polluted become clean and holy; and, Who can bring a clean thing out of an unclean? not one, Job 14. 4. We must of carnal become spiritual, and therefore we must be new-born, new-made, Ioh. 3. 6. That instead of minding the things of the Flesh, we may mind the things of the Spirit; we must of Wordly become Heavenly. Now he that formeth us for this very thing is God, 2 Cor. 5. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that frameth and createth us for this Heavenly State is God. He that is the Framer and Maker of all things, of infinite Wisdom, Power, and Love, he crea∣teth us anew in Christ, that we may look after Eternal Life. The Heavenly Disposition wrought in us is a Pledge of it.

2. From the Nature of God's Work, which is not meerly by helping the Will, but by giving us the Will it self, or the Act of Volition of it; not by curing the Weakness of it, but by sanctifying it, and taking away the Sinfulness of it, and in∣clining it to himself. If the Will were only in a Swoon and Languishment, a little moral Perswasion and Excitation, out∣ward or inward, by the Word and Spirit, would serve the turn; but we cannot say of it as Christ of the Damsel, She is not dead, but sleepeth. No, the Scripture saith, We are dead in Trespasses and Sins, Eph. 2. 1. God's Grace is not only

necessary for facilitation, that we may more easily pursue and chuse that which is good; as a Horse is necessary, that a Man may pass on his Journey more easily, which otherwise he might perform on foot with Difficulties: No, 'tis impossible as well as difficult to escape the Carnal Life without God, Mat. 19. 26. He doth work such a Change on a carnal Man's Heart, that he contemns the World, and seeks after Heavenly Things. Nay, he doth not only give us a remote Power to will if we please, or a remote Power to do if we please; but he giveth to will and to do, Phil. 2. 13. the Will it self, and the Deed it self. Thus is God's Operation set forth, he re∣neweth the Faculties, and exciteth the Act of willing and doing, by his powerful and victorious Influence, Ezek. 36. 26, 27. Otherwise if Grace did only give us an Indifferen∣cy, so that a Man may or may not, then Man would be the principal Cause of his own Conversion, and God lose the Glory of his Grace, and the Honour of it be ascribed to the Liberty of Man's own Will. God doth not give a power to repent and believe, and leave it to the Determination of Man's Will to make it effectual; but he giveth Faith it self, and Repentance it self. Faith is his Gift, Eph. 2. 8. To you it is given to believe, Phil. 1. 29. The Redeemer was raised, to give Repentance, Acts 5. 31. This is the Grace which the Saints pray for, Faith it self, Repentance it self. Psal. 51. 10. Create in me a clean Heart. Heb. 13. 21. The Lord make you perfect to do his Will, working in you that which is pleasing in his Sight. We pray not only for a Grace that gives the Possi∣bility, but the Effect; not only for such as doth invite and sollicit us to Good, but such as doth incline and determine us to Good. And this is the Grace we give thanks for, not a Power to repent and believe if we please, but for Repentance and Faith wrought in us. If God did only give a Power to will if we please, to do if we please, Man would difference himself, 1 Cor. 4. 7.

3. With respect to Christ. We are his Workmanship, created in Christ Iesus, who is the Head of the new World, or re∣newed Estate. All things are new in the Kingdom of Christ, there is a Change of every thing from what it was before. There is a new Adam, which is Jesus Christ; a new Cove∣nant, which is the Gospel; a new Paradise, not that where Adam enjoyed God among the Beasts, but where the Blessed enjoy God among the Angels; a new Ministry, not the Posterity of Aaron or Tribe of Levi, but a Ministry of Re∣conciliation put into their Hands, whom God hath qualified and fitted to be Dispensers of these holy Mysteries: New Ordinances; We serve God not in the oldness of the Letter, but the newness of the Spirit; therefore if we be in Christ, we must be new Creatures. We are both obliged and fitted by this new Estate to be so. Some are in Christ externally by Baptism and Profession, they are visibly in Covenant with him, and de jure of right are bound to be new Creatures. Others are in Christ by real internal Union; these not only ought to be, but de facto are new Creatures, they are made Partakers of his Spirit, Rom. 8. 9. and by that Spirit they are renewed and sanctified. Well then, since there is a new Lord, and a new Law, all is new, there must be a new Creation; for as the general State of the Church is renewed by Christ, so is every particular Believer.

4. With respect to the Use for which this new Creation serveth: One is mentioned in the Text, Created unto good Works; but other things must be taken in.

1. In order to our present Communion with God. Till we are created anew, we are not sit to converse with an holy and invisible God, earnestly, frequently, reverently and de∣lightfully, which is our daily Work and Business. The Ef∣fects of the new Creature are Life and Likeness; those that do not live the Life of God, are estranged from him, Eph. 4. 18. Trees cannot converse with Beasts, because they do not live

their Life; nor Beasts with Men, for they have Sense only, but no Reason; nor Men with God till they have somewhat of the same Nature and Life. If one had Power to put the Spi∣rit of Man into a brute Beast, that Beast would discourse rea∣sonably. God hath Power to put a Divine Spirit into his People to sanctify their Souls, that sits them for converse with God. Look as in Innocency Adam was alone, though com∣passed about with a Multitude of Creatures, Beasts, Birds and Plants, yet there was none (till Eve was made) fit to converse with him, because they did not live his Life; there∣fore the Lord God said, Gen. 2. 18. It is not good that Man should be alone; I will make him an 〈◊〉〈◊〉 meet for him. The Man was alone, because he had none like himself that he might converse withal as a Man, in the exercise of Speech and Reason; the Beasts of the Field, and Fowls of the Air were no fit Companions for him; they wanted the means of Con∣verse, Reason and Speech: So without Grace we are not meet for Communion with God, till we have Faith and Love to admire, reverence, and delight in him. So for likeness: Con∣formity is the ground of Communion. Amos 3. 3. How can two walk together except they be agreed? Our state of Sin is a state of Enmity, and our state of Holiness a state of Love. Our old Course made the Breach between us and God, Isa. 59. 2. but the new Life and Likeness qualifies us for Commu∣nion with him. 1. Ioh. 1. 6, 7. An holy Creature may sweetly come and converse with the Holy God.

2. In order to our Service and Obedience to God. Man is unfit for God's use till he be new moulded and framed a∣gain: In the Text, we must be created in Christ Iesus to good Works. Every Creature hath Faculties suitable to the Opera∣tions that belong to that Creature: so Man must be new cre∣ated, new formed, that he may be prepared and made ready for the Lord. You cannot expect new Operations, till there be a New Nature and Life. When a Man is turned from Sin,

he is made meet for the Masters use, and prepared unto every good Work, 2 Tim. 2. 21. Our first care must be to get the Heart renewed. Many are troubled about this or that Duty, or particular Branches of the Spiritual Life, first get Life it self. There must be Principles before there can be Operations. In vain do we expect strengthning Grace, before we have recei∣ved renewing Grace. This is like little Children, who at∣tempt to run, before they can go or stand. Many complain of this or that Corruption, but they do not groan under the burden of a corrupt Nature; as suppose wandring Thoughts in Prayer, when at the same time the Heart is habitually averse and estranged from God: as if a Man should complain of an aking Tooth, when a mortal Disease hath seized upon his Vitals; or of a cut Finger, when at the same time he is wounded at the Heart; of deadness in Duty and want of quickning Grace, when they want converting Grace. This is like blowing to a dead Coal, to complain of Infirmities and incident Weakness, when our habitual aversion from, and Enmity to God is not yet cured; and unfitness for Service, when we are not come out of the carnal State.

3. In order to our future enjoyment of God, and that Glory and Blessedness which we expect in his Heavenly King∣dom. None but new Creatures can enter into the New Ie∣rusalem: It is said, John 3. 3. Except a Man be born again he cannot see the Kingdom of God. Seeing is put for enjoying. Yet the expression is Emphatical, as if he should not be suffe∣red so much as to peep or look within the Vail; therefore the meer carnal Man neither knoweth his true Happiness, nor careth for it, but followeth after his own Lusts, till he be new moulded and framed. By Nature Men are opposite to the Kingdom of God, it being invisible, future, spiritual, mostly for the Soul; and by nature Men are for things seen, present and bodily. The Interest of the Flesh governeth all their choices, and inclinations, and how unmeet are these for

Heaven? In short, our frail Bodies must be changed before they can be brought to Heaven. We shall not all die, but we shall all be changed, saith the Apostle. If the Body must be changed, how much more the Soul? if that which is Frail, much more that which is Filthy; if Flesh and Blood cannot enter into Heaven till it be freed from its corruptible Quali∣ties, certainly a guilty corrupted Soul cannot enter into Heaven till it be freed from its sinful Qualities.

Application.

I. Use. Of Information.

1. That there is such a thing as the new Nature, Regene∣ration, or the new Birth, and the new Creature. It is one thing to make us Men, another to make us Saints or Christi∣ans. We have Understanding, and Will, and Affections, and Sense as Men, but we have these sanctified as Christians. The carnal World thinks Christianity puts strange names up∣on ordinary things: but is it an ordinary thing to row against the Stream of Flesh and Blood, and to raise Men above those Inclinations and Affections by which the generality of the World are mastered and captivated? For a Man to be another kind of Creature than the rest of Men are, surely proceeds from a new Nature put into him. 1 Pet. 4. 4. The World wondereth at Believers in their contemning the pleasant, pow∣erful Attractives of sensible things.

2. That by this new Nature a Man is distinguished from himself as Carnal: he hath somewhat which he had not before, something that may be called a new Life, and Nature, a new Heart, that is created. Psal. 51. 10. and may be increased, 2 Pet. 3. 18. In the first Conversion, we are meer Objects of Grace; but afterwards Instruments of Grace. First, God worketh upon us, then by us. On the Unregenerate the Spirit worketh while they do nothing that is good, sometimes

the contrary: The Regenerate he helpeth; whiles they are working, striving, labouring, he quickneth and exciteth their Inclination to God. They have some Principles of O∣peration, there is Life in them; and where there is Life, there is some power to act, or else God's most precious Gifts would be in vain, therefore it is their Duty to bestir themselves, 2 Pet. 1. 3, 4, 5. We have Understanding and Memory san∣ctified and planted with a Stock of Divine Knowledg, and can retain things on the Conscience, which if we do not, we are highly culpable before God. Mat. 25. 25, 26. Thou wick∣ed and slothful Servant, &c. We have an inclination to God, and Heavenly Things, and we must blow it up. Isa. 64. 7. There is none that stirreth up himself to take hold of thee. 2 Tim. 1. 6. Stir up the gift of God that is in thee.

3. How little they can make out their recovery to God, and Interest in Christ, who are not sensible of any change wrought in them. They have their old Thoughts, their old Discourses, their old Passions, and their old Affections, and their old Conversations still; the old darkness and blindness which was upon their Minds, the old Stupidity, Dulness, Deadness, Carelesness that was upon their Hearts, knowing little or nothing, or regarding nothing of God; the old end and scope governeth them, to which they formerly referred all things. If there were a change, there would be some hope the Redeemer had been at work in their Hearts. You can re∣member how little savour you had once of the things of the Spirit, how little mind to Christ or Holiness, how wholly you were given up to the Pleasures of the Flesh, or the pro∣fits of the World; what a mastery your Lusts had then over you, and an hard servitude you were in: Is the case altered with you now? is your taste of Fleshly Delights deadned, your Souls taken up more with the Affairs of another World? Is the drift, aim, and bent of your Lives now for God and your Salvation, and the great business you attend upon the plea∣sing

of God, and the saving of your Souls? Are ye not Ser∣vants to your Senses and fleshly Appetites, and things here below, but can ye govern your selves, and master these De∣sires? This is a change indeed. But in many that profess Christ, and pretend to an Interest in him, there is no such change to be sensibly seen; their old Sins, and their old Lusts, and the old things of Ungodliness are not yet cast off. Surely so much old Rubbish and rotten Building should not be left standing with the New. Old Leaves in Autumn fall off in the Spring, if they continue so long; so old things should pass a∣way, and all become new.

4. It informeth us in what manner we should check Sin, by remembring it is an old thing to be done away, and ill becoming our new Estate by Christ. 2 Pet. 1. 9. But he that lacketh these things is blind, and cannot see far off, and hath forgotten that he was purged from his old Sins. Former Sins ought to be esteemed as old Rags that are cast off, and as Vo∣mit never to be licked up again. If we are and do esteem our selves to be pardoned we should never build again what we have destroyed, nor tear open old Wounds. So 1 Pet. 1. 14. Not fashioning your selves to the former Lusts of your Ignorance, nor cast our selves into the old Mould and Shape, and return to our old Bondage and Slavery. So 1 Cor. 5. 7. Purge out the old Leaven, that you may be wholly a new Lump. So ver. 8. There∣fore keep the Feast not with old Leaven, neither with the Leaven of Malice and Wickedness, but with the unleavened Bread of Sincerity and Truth. The unsuitableness of Sin to our present State should stir up our Indignation. Hos. 14. 8. What have I to do any more with Idols? Worldly things are pleasing to the old Man, therefore we should not over-much esteem them. They are not new Creatures, that have not put off the Lusts of the old Man.

II. Use. To put us upon Self-Reflection. Are we the Work∣manship

of God, created in Christ Jesus? that is, are we made new Creatures? It will be known by these things, a new Mind, a new Heart, and a new Life.

1. Have we a new Mind? A new Creature hath a new sight of things, looketh upon all things with a new Eye. He seeth more odiousness in Sin, more Excellency in Christ, more Beau∣ty in Holiness, more Vanity in the World, than ever he saw before. Before they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They knew a••l things after the Flesh. A new value and esteem of things doth much discover the temper of the Heart. Heb. 11. 26. Moses esteemed the reproach of Christ greater Riches than the Treasures of Egypt. They esteem the decay of the outward Man to be abun∣dantly recompensed with the increase of the inward. 2 Cor. 4. 16. A new Creature is not only changed himself, but all things seem to be changed with him. Heaven is another thing, and Earth is another thing than it was before, so is Sin and Righteous∣ness, yea he looketh on his Body and Soul with another Eye.

2. As he hath a new Mind and Judgment, so the Heart is new moulded. The great Blessing of the new Covenant is a new Heart. Now the Heart is new, when we are inclined to the ways of God, and enabled to walk in them.

(1.) There is a new Inclination, poise, and weight upon the Soul, bending it to Holy and Heavenly things. The inclina∣tion to Holiness David prayeth for; Psal. 119. 36. Encline my Heart unto thy Testimonies, and not to Covetousness. To Hea∣venly things; Paul asserteth, 2 Cor. 4. 18. We look not to the things which are seen, but to the things which are not seen: for the things which are seen, are Temporal; but the things which are not seen, are Eternal. When we always live in delightful fore∣sight and expectation of Blessedness to come.

(2.) The Heart is enabled also. Ezek. 36. 27. I will put a new Spirit into you, and cause you to walk in my Ways. Where there is a new Heart, there is new Strength or Grace given;

To serve God acceptably, and with Reverence, and Godly Fear, Heb. 12. 28. Indeed God assists this Power, or else we fail and wax faint: but a Power there is in some measure to will, and do; For the Kingdom of God stands not in Word, but in Power. There is a Power to overcome Fleshly Lusts, the Heavenly Mind is not given us in vain. 1 Pet. 2. 11. Dearly Beloved, I beseech you, as Strangers and Pilgrims, abstain from fleshly Lusts, which war against the Soul. A Power to overcome Worldly Lusts: Phil. 4. 13. When we seek no great things for our selves here in this World, we can the better bear all Conditions. I do confess, (as I said before) God must as∣sist this Power both in willing and doing, purposing and performing: We may have assistance in one kind and not in another; Paul saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Rom. 7. 18. To will is pre∣sent with me, but how to perform that which I would, I have no Power. To will is more than to think, to exert our Will into Action is more than both. In all we need God's help. Some may have the Power to Will, when no Power to Do; so Peter, se posse putabat quòd se velle sentiebat. But yet I de∣scribe a Christian, or a new Creature, by his Power; because God's Children are never so deserted but that there is some help from God. There are Auxilia necessaria, helps of Grace simply and absolutely necessary, which are not denied when liberal and plentiful aids of Grace are suspended; and therefore a Christian is to be described by his Power, though still in a dependance upon God.

3. A new Life, or a new Conversation, called walking in newness of Life, Rom. 6. 4. Surely he that hath a new Principle, the Spirit, and not the Flesh; a new Rule, the Law of God, and not the course of this World; a new scope, the pleasing, glorifying, and enjoying of God, and not the pleasing of Men, and his own fleshly Mind, must needs walk in a different course both from other carnal Men, and from what he himself car∣ried on before: but all these are true of the new Creature, he

is influenced by another Principle, Rom. 8. 12. Gal. 5. 16. looketh upon himself as having another Rule, Gal. 6. 16. Psal. 1. 2. and propoundeth to himself another design and scope, Phil. 3. 20. 2 Cor. 5. 9. and therefore must needs live another Life. Well then, by these things you may judg of your Estate.

III. Use. To exhort you to look after this, that you be the Workmanship of God, created in Christ Jesus. You will say, what can we do? This is God's Work, in which we are meer∣ly Passive.

I Answer. It is certainly an abuse of this Doctrine if it lull us asleep in the Lap of Idleness; and we think that because God doth all in framing us for the new Life, we must do no∣thing. The Spirit of God reasoneth otherwise. Phil. 2. 12, 13. Work out your Salvation with fear and trembling: for it is God which worketh in you, both to will and to do of his own good Pleasure. This Principle can neither be a ground of loosness, or laziness: You are under an Obligation both to return to God, and to use the means whereby you may return. Your Impotency doth not dissolve your Obligation. A drun∣ken Servant, is a Servant, and bound to do his Work, his Master loseth not his Right by his Default. An insolvent Debtor, is a Debtor, and if he cannot pay all, he is bound to pay as much as he can. Besides, you are Creatures in Mi∣sery, if you be sensible of it, your Interest will teach you to do what you can to come out of it; and God's doing all is an Engagement to wait upon him in the use of Means, that we may meet with God in his Way, and he may meet with us in our Way. I say, in his Way: for God hath appointed certain Duties to convey and apply this Grace. Now we are to lie at the Pool till the Waters be stirred, to continue our Attendance till God giveth Grace, Mark. 4. 24. And I say, that God may meet with us in our Way; for God influ∣encenth

all things according to their Natural Inclination. God that enlightneth the World by and with the Sun, burn∣eth with Fire, reasoneth with Man, acteth necessarily with necessary Causes, and freely with free causes; he doth not oppress the liberty of the new Creature, but pre∣serveth the Nature and Interest of his own Workmanship; draweth Men with the Cords of a Man, Hos. 11. 4. He pro∣poundeth Reasons and Motives, which we must consider, and so betake our selves to a Godly Course. The Object of Re∣generation is a reasonable Creature, upon whom God work∣eth, not as on a Stock or Stone, but maketh use of the facul∣ties which they have, shewing us our lost Estate, and the pos∣sibility of Salvation by Christ, sweetly inviting us to accept of this Grace, that he may pardon our Sins, sanctify and heal our Natures, and lead us in a way of Holiness unto Eternal Life. Now these means we are to attend upon, and it is some advantage when you own your Duty, and are sensible of a necessity of changing your Estate, who would other∣wise be altogether careless and mindless of such a thing. But when you look on it as a Duty, that must be speedily and earnestly gone about, if you mean to be saved, you are in a fair way of cure. By Exhortation we demand God's right, and make the Creatures sensible of his own Obligation, that he may go about this work as well as he can, at least that he may acknowledg the Debt, confess his Impotency, and beg Grace. Besides, there are some things to be done before this Renovation in order thereunto; as Wood is dried before it is kindled. There are some preparations before Conversion, and we are to be active about them. As for instance, that we should rouse up our selves, and consider our case: Psal. 22. 27. All the ends of the Earth shall remember, and turn unto the Lord. Psal. 119. 59. I thought on my ways, and turned my Feet unto thy Testimonies. Man is very inconsiderate, his Soul is a∣sleep till consideration awaken it again. We are to search and

try our Estate whether it be good or bad, Lam. 3. 40. Let us search and try our ways, and turn unto the Lord. We are to ob∣serve God's Rebukes. Prov. 1. 23. Turn ye at my Reproof. To set our selves to seek after God in the best Fashion we can. Hos. 5. 4. They will not frame their doings to turn unto their God, that is, think of recovering themselves and bending their course to him: chiefly we are to take heed that we do not hin∣der God's work, and obstruct our own Mercies. Prov. 1. 25. They set at nought my Counsel, and would none of my Reproof. Some∣times Conscience is startled, either as being excited by the Word, Acts 24. 25. or some notable Affliction and Strait, Gen. 42. 21. by one means or another the Waters are stir∣red, great helps are vouchsafed to us, observe these Seasons. However, check Despair. He that did turn Water into Wine, can turn Sinners into Saints, Lions into Lambs; he hath not excluded you from his Grace, therefore do not exclude your selves. When did he ever forsake the anxious and waiting Souls, that would not give over seeking till they did obtain the sanctifying Spirit.