Sermons on Various Subjects Volume 1, Sermon 1
SERMON I.
ON REGENERATION.
2 COR. V. 17.
If any Man be in Chriſt, he is a new Creature.
THE Doctrine of our REGENERATION, or NEW BIRTH in CHRIST JESUS, tho' one of the moſt fundamental Doctrines of our Holy Religion; though ſo plainly and often preſſed on us in ſacred Writ, that he that runs may read; nay, though it is the very Hinge on which the Salvation of each of us turns, and a Point too in which all ſincere Chriſtians, of whatever Denomination, agree; yet is ſo ſeldom conſidered, and … little experimentally underſtood by the Generality of Profeſſors, that were we to judge of the Truth of it by the Experience of moſt who call themſelves Chriſtians, we ſhould be apt to imagine they had "not ſo much as heard" whether there be any ſuch Thing as Regeneration or no, It is true, Men, for the moſt Part are Orthodox in the common Articles of their Creed; they believe there is but one GOD, and one Mediator between GOD and Man, even the Man CHRIST JESUS; and that there is no other Name given under Heaven, whereby they can be ſaved, beſides his: But then tell them, They muſt be REGENERATE, they muſt be BORN AGAIN, they muſt be renewed in the very Spirit, i. e. in the inmoſt Faculties of their Minds, e'er they can truly call CHRIST Lord, Lord or have any Share in the Merits of his precious Blood; and they are ready to cry out wi…h Nicodemus, How can theſe Things be? Or with the Athenians, on another Occaſion, What will this Babler ſay? He ſeemeth to be a Setter-forth of ſtrange Doctrines, becauſe we preach unto them CHRIST, and the New-Birth.
That I may therefore contribute my Mite towards curing the fatal Miſtake of ſuch Perſons, who would thus put aſunder what GOD has inſeparably joined together, and vainly expect to be juſtified by CHRIST, i. e. have their Sins forgiven, unleſs they are alſo ſanctified, i. e. have their Natures changed, and made holy; I ſhall beg leave to enlarge on the Words of the Text in the following Manner.
Firſt, I ſhall endeavour to explain what is meant by Being in CHRIST, "If any Man be in CHRIST."
Secondly, What we are to underſtand by being a new Creature: If any Man be in CHRIST, ſays the Apoſtle, he is a new Creature.
Thirdly, I ſhall produce ſome Arguments to prove Why we muſt be new Creatures e'er we can be in CHRIST▪.
Fourthly and Laſtly, I ſhall draw ſome Inferences from what will have been delivered, and then conclude with a Word or two of Exhortation from the Whole.
And firſt then, I am to endeavour to explain what is meant by this Expreſſion in the Text, If any Man be in CHRIST.
Now a Perſon may be ſaid to be in CHRIST two Ways. Firſt, only by an outward Profeſſion. And in this Senſe, every one that is called a Chriſtian, or baptized into CHRIST's Church, may be ſaid to be in CHRIST. But that this is not the ſole Meaning of the Apoſtle's Phraſe now before us, is evident, becauſe then every one that names the Name of CHRIST, or is baptized into his viſible Church, would be a new Creature. Which is notoriouſly falſe, it being too plain, beyond all Contradiction, that comparatively but few of thoſe that are "born "of Water," are born of the Spirit" likewiſe; or, to uſe another Scriptural way of ſpeaking, Many are baptized with Water, which were never, effectually at leaſt, baptized with the Holy Ghoſt.
To be in CHRIST therefore, in the full Import of the Word, muſt certainly mean ſomething more than a bare outward Profeſſion, or being called after his Name. For, as this ſame Apoſtle tells us, All are not Iſraelites that are of Iſrael, i. e. when applied to Chriſtianity, all are not real Chriſtians that are nominally ſuch. Nay, that is ſo far from being the Caſe, that our Bleſſed LORD himſelf informs us, That many that have propheſied or preached in his Name, and in his Name caſt out Devils, and done many wonderful Works, ſhall notwithſtanding be diſmiſſed at the laſt Day with a Depart from me, I know you not, ye Workers of Iniquity.
It remains therefore, that this Expreſſion, If any Man be in CHRIST, muſt be underſtood in a ſecond and cloſer Signification, viz. to be in him ſo as to partake of the Benefits of his Sufferings. To be in him not only by an outward Profeſſion, but by an inward Change and Purity of Heart, and Cohabitation of his holy Spirit. To be in him ſo as to be myſtically united to him by a true and lively Faith, and thereby to receive ſpiritual Virtue from him, as the Members of the natural Body do from the Head, or the Branches from the Vine. To be in him in ſuch a Manner as the Apoſtle, ſpeaking of himſelf, acquaints us he knew a Perſon was, I know a Man in CHRIST, ſays he, i. e. a true Chriſtian; or, as he himſelf deſires to be in CHRIST, when he wiſhes, in his Epiſtle to the Philippians, that he might be found in him.
This is undoubtedly the full Purport of the Apoſtle's Expreſſions in the Words of the Text; ſo that what he ſays in his Epiſtle to the Romans about Circumciſion, may very well be applied to the preſent Subject, viz. That he is not a real Chriſtian who is only one outwardly; nor is that true Baptiſm, which is only outward in the Fleſh. But he is a true Chriſtian, who is one inwardly, whoſe Baptiſm is that of the Heart, in the Spirit, and not merely in the Water, whoſe Praiſe is not of Man but of GOD. Or, as he ſpeaketh in another Place, Neither Circumciſion or Uncircumciſion availeth any thing of itſelf, but a new Creature. Which amounts to what he here declares in the Verſe now under Conſideration, that if any Man be truly and properly in CHRIST, he is a new Creature.
What we are to underſtand by being a New Creature, was the next and ſecond general Thing to be conſidered.
And here it is evident at the firſt View, that this Expreſſion is not to be ſo explained as tho' there was a Phyſical Change required to be made in us, i. e. as tho' we were to be reduced to our primitive Nothings, and then created and formed again. For, ſuppoſing we were, as Nicodemus ignorantly imagined, to enter a "ſecond Time into our Mother's Womb, and be born," alas! what would it contribute towards rendring us ſpiritually new Creatures? ſince that which was born of Fleſh would be Fleſh ſtill, i. e. we would be the ſame carnal Perſons as ever, being derived from carnal Parents, and conſequently receiving the Seeds of all Manner of Sin and Corruption from them. No, it only means, that we muſt be ſo altered as to the Qualities and Tempers of our Minds, that we muſt intirely forget what Manner of Perſons we once were. As it may be ſaid of a Piece of Gold that was in the Ore, after it has been cleanſed, purified and poliſhed, that it is a new Piece of Gold; As it may be ſaid of a bright Glaſs that has been covered over with Filth, when it is wiped, and ſo become tranſparent and clear, that it is a new Glaſs: Or, as it might be ſaid of Naaman, when he recovered of his Leproſy, and his Fleſh returned unto him like the Fleſh of a young Child, that he was a new Man; ſo our Souls, tho' ſtill the ſame as to Eſſence, yet are ſo purged, purified and cleanſed from their natural Droſs, Filth and Leproſy, by the bleſſed Influences of the Holy Spirit, that they may properly be ſaid to be made anew.
How this glorious Change is wrought in the Soul, cannot eaſily be explained. For no One knows the Ways of the Spirit, ſave the Spirit of GOD Himſelf. Not that this ought to be any Argument againſt this Doctrine; for, as our Bleſſed LORD obſerved to Nicodemus, when he was diſcourſing on this very Subject, The Wind, ſays he, bloweth where it liſteth, and thou heareſt the Sound thereof, but knoweſt not whence it cometh, and whither it goeth; and if we are told of natural Things, and we underſtand them not, how much leſs ought we to wonder, if we cannot immediately account for the inviſible Workings of the Holy Spirit? The Truth of the Matter is this: The Doctrine of our Regeneration, or New Birth in CHRIST JESUS, is "dark and hard to be underſtood" by the natural Man. But that there is really ſuch a Thing, and that each of us muſt be ſpiritually born again, before we can enter into the Kingdom of GOD; or, to keep to the Terms made uſe of in the Text, muſt be new Creatures before we can be in CHRIST, I ſhall endeavour to ſhew under my
Third general Head, in which I was to produce ſome Arguments to prove, Why we muſt be new Creatures, in order to qualify us for being ſavingly in CHRIST.
And here one would think it ſufficient to affirm, that GOD himſelf, in his holy Word, hath told us ſo. For, not to mention many Texts that might be produced out of the Old Teſtament to prove this Point, (and indeed, by the way, one would wonder how Nicodemus, who was a Teacher in Iſrael, and who was therefore to inſtruct the People in the ſpiritual Meaning of the Law, ſhould be ſo ignorant of this grand Article, as we find he really was, by his aſking our Bleſſed LORD, when he was preſſing on him this Topick, "How can theſe Things be?" Surely, he could not forget how often the Pſalmiſt had begg'd of GOD, to make him a new Heart, and renew a right Spirit within him; as likewiſe, how frequently the Prophets had warned the People to make them new Hearts, and new Minds, and ſo turn unto the LORD their GOD. But not to mention theſe and ſuch like Texts out out of the Old Teſtament) this Doctrine is ſo plainly and often repeated in the New, that, as I obſerved before, "He that runs may read." For what ſays the great Prophet and Inſtructor of the World himſelf? Except a Man (i. e. every one that is naturally engendred of the Offspring of Adam) be born again of Water and the Spirit, he cannot enter into the Kingdom of GOD. And leſt we ſhould be apt to ſlight this Aſſertion, and Nicodemus - like, reject the Doctrine, becauſe becauſe we cannot immediately explain, How this Thing can be; our bleſſed Maſter therefore affirms it, as it were, by an Oath, Verily, verily, I ſay unto you, or, as it may be read, I the Amen; I, who am Truth itſelf, ſay unto you, that it is the unalterable Appointment of my heavenly Father, that unleſs a Man be born again, he cannot enter into the Kingdom of GOD.
Agreeable to this are thoſe many Paſſages we meet with in the Epiſtles, where we are commanded to be renewed in the Spirit, i. e. as was before explained, in the inmoſt Faculties of our Minds; to put off the Old Man, which is corrupt; and to put on the New Man, - which is created after GOD, in Righteouſneſs and true Holineſs; That Old Things muſt paſs away, and that all Things muſt become New; That we are to be ſaved by the Waſhing of Regeneration, and the Renewing of the HOLY GHOST. Or, methinks, was there no other Paſſage to be produced beſides the Words of the Text, it would be full enough, ſince the Apoſtle therein poſitively affirms, that If any Man be in CHRIST, I muſt be a new Creature.
Now what can be underſtood by all thoſe different Terms of being born again, of putting off the Old Man, and putting on the New, of being renewed in the Spirit of our Minds, and becoming new Creatures; but that Chriſtianity requires a thorough, real, inward Change of Hear…? Do we think theſe, and ſuch-like Forms of ſpeaking, are mere Metaphors, Words of a bare Sound, without any real ſolid Signification? Indeed, it is to be feared, ſome Men would have them interpreted ſo; but alas! unhappy Men! they are not to be envied their Metaphorical Interpretation: It will be well. if they do not interpret themſelves out of their Salvation.
Multitudes of other Texts might be produced to confirm this ſame Truth; but thoſe already quoted are ſo plain and convincing, that one would imagine no one ſhould deny it; were we not told, There are ſome, who having Eyes, ſee not, and Ears hear not, and that will not underſtand with their Hearts, or hear with their Ears, leſt they ſhould be converted, and CHRIST ſhould heal them.
But I proceed to a ſecond Argument to prove, Why we muſt be new Creatures, in order to be rightly in CHRIST. And that ſhall be taken from the Purity of GOD, and the preſent corrupt and polluted State of Man.
Now GOD is deſcribed in Holy Scripture (and I ſpeak to thoſe who profeſs to know the Scripture) as a Spirit; as a Being of ſuch infinite Sanctity, as to be of purer Eyes than to behold Iniquity; as to be ſo tranſcendently Holy, that it is ſaid the very Heavens are not clean in his Sight; and … Angels themſelves he chargeth wi…h Folly. On the other Hand, Man is deſcribed (and every Regenerate Perſon will find it true by his own Experience) as a Creature altogether conceived and born in Sin; as having no good Thing dwelling in him; as being carnal, ſold under Sin; nay, as having a Mind which is Enmity with GOD, and ſuch like. And ſince then there is ſuch an infinite Diſparity, can any one conceive how ſuch a filthy, corrupted, polluted Wretch can dwell with an infinitely pure and holy GOD, before he is changed, and rendered, in ſome Meaſure, like him? Can He, that is of purer Eyes than to behold Iniquity, dwell with it? Can He, in whoſe Sight the Heavens are not clean, delight to dwell with Uncleanneſs itſelf? No; we might as well ſuppoſe Light to have Communion with Darkneſs, or CHRIST to have Concord with Belial. But I paſs on to a
Third Argument to make good the Apoſtle's Aſſertion in the Text, which ſhall be founded on the Conſideration of the Nature of that Happineſs GOD has prepared for … that unfeignedly love him.
To enter indeed on a minute and particular Deſcription of Heaven, would be vain and preſumptuous, ſince we are told, that Eye hath not ſeen, nor Ear heard, neither hath it entred into the Heart of Man to conceive, the Things that are there prepared for the ſincere Followers of the Holy JESUS. However, this we may venture to affirm in the general, that as GOD is a Spirit, ſo the Happineſs he has laid up …or his People is ſpiritual likewiſe; and conſequently, unleſs our carnal Minds are changed, and become ſpiritualized, we can never be made meet to partake of that Inheritance with the Saints in Light.
It is true, we may flatter ourſelves, that, ſuppoſing we continue in our natural corrupt Eſtate, and carry all our Luſts along with us, we ſhould, notwithſtanding, reliſh Heaven, was GOD to admit us therein. And ſo we might, was it a Mahometan Paradiſe, wherein we were to take our full Swing in ſenſual Delights. But ſince its Joys are only ſpiritual, and no unclean Thing can poſſibly enter thoſe bleſſed Manſions, there is an abſolute Neceſſity of our being changed, and undergoing a total Renovation of our depraved Natures, before we can have any Taſte or Reliſh of thoſe heavenly Pleaſures.
It is, doubtleſs, for this Reaſon, that the Apoſtle declares it to be the irrevocable Decree of the Almighty, that without Holineſs, i. e. without being made pure by Regeneration, and having the Image of GOD thereby reinſtamped upon the Soul, no Man living ſhall ſee the LORD. And it is very obſervable, that our Divine Maſter, in the famous Paſſage before referred to, concerning the abſolute Neceſſity of Regeneration, does not ſay, unleſs a Man be born again, he SHALL NOT, but unleſs a Man be born again, he CANNOT enter into the Kingdom of GOD. For it is founded in the very Nature of Things, that unleſs we have Diſpoſitions wrought in us ſuitable and anſwerable to the Objects that are to entertain us, we can take no Manner of Complacency or Satisfaction in them. For Inſtance; What Delight can the moſt harmonious Muſick afford a deaf▪ or what Pleaſure the moſt excellent Picture give a blind Man? Can a taſteleſs Palate reliſh the richeſt Dainties, or a filthy Swine be pleaſed with the fineſt Garden of Flowers? No: And what Reaſon can be aſſigned for it? An Anſwer is ready; Becauſe they have neither of them any Tempers of Mind correſpondent or agreeable to what they are to be diverted with. And thus it is with the Soul hereafter. For Death makes no more Alteration in the Soul, than as it inlarges its Faculties, and makes it capable of receiving deeper Impreſſions either of Pleaſure or Pain. If it delighted to converſe with GOD here, it will be tranſported with the Sight of his glorious Majeſty hereafter. If it was pleaſed with the Communion of Saints on Earth, it will be infinitely more ſo with the Communion and Society of holy Angels, and the Spirits of juſt Men made perfect in Heaven. But if the Oppoſite of all this be true, we may aſſure ourſelves, it could not be happy, was GOD himſelf to admit it (which he never will do) into the Regions of the Bleſſed. But it is Time for me to …aſten to the
Fourth and laſt Argument, I ſhall offer to prove, that we muſt be new Creatures e'e… we can be in CHRIST, viz. becauſe CHRIST's Redemption will not be complete without it.
If we reflect indeed on the firſt and chief End of our Bleſſed LORD's Coming, we ſhall find it was to ſave us from our Sins, to be a Propitiation for our Sins, to give his Life a Ranſom for many. But then, if the Benefits of our Dear Redeemer's Death were to extend no further … barely to procure Forgiveneſs of our Sins, we ſhould have as little Reaſon to rejoice in it, as a poor condemned Criminal that is ready to periſh by ſome fatal Diſeaſe, would have in receiving a Pardon from his Judge. For Chriſtians would do well to conſider, that there is not only a legal Hindrance to our Happineſs, as we are Breakers of GOD's Law, but alſo a moral Impurity in our Natures, which renders us incapable of enjoying Heaven, (as hath been already prov'd) 'till ſome mighty Change hath been wrought in us. It is neceſſary therefore, in order to make Chriſt's Redemption complete, that we ſhould have a Grant of GOD's Holy Spirit to change our Natures, and ſo prepare us for the Enjoyment of that Happineſs our Saviour has purchaſed by his precious Blood.
Accordingly the holy Scriptures inform us, that whom CHRIST juſtifies, i. e. (as we ſaid before) whoſe Sins he forgives, thoſe he alſo ſanctifies, i. e. purifies and cleanſes, and totally changeth their corrupted Natures. Nay, in one Place of Scripture, Sanctification is put before Juſtification, on purpoſe, as it were, to convince us that there is no Salvation to be had without it. But ye are waſhed, ſays the Apoſtle, but ye are ſanctified; and then follows, but ye are juſtified. As the Scripture alſo ſpeaketh in another Place, CHRIST is to us Juſtification, Sanctification and then Redemption. Let this therefore be admitted as another indiſputable Argument why we muſt be new Creatures, e'er we can be in CHRIST, becauſe without it CHRIST is dead in vain.
Proceed we now to the next general Thing propoſed, viz. To draw ſome Inferences from what has been delivered.
And Firſt then, if he that is in CHRIST muſt be a new Creature, this may ſerve as a Reproof for ſome, who reſt in a bare Performance of outward Duties, without perceiving any real inward Change of Heart.
We may obſerve a great many Perſons to be very punctual in the regular Returns of publick and private Prayer, as likewiſe of receiving the Holy Communion, and perhaps, now and then too in keeping a Faſt. And ſo far we grant they do well. But then here is the Misfortune, they reſt barely in the Uſe of the Means, and think all is over, when they have juſt complied with theſe ſacred Inſtitutions; Whereas, were they rightly informed, they would conſider, that all the inſtituted Means of Grace, as Prayer, Faſting, Hearing and Reading the Word of GOD, Receiving the Bleſſed Sacrament, and ſuch like, are no further ſerviceable to us, than as they are found to make us inwardly better, and to carry on the ſpiritual Life in the Soul.
It is true, they are Means, and Eſſential ones too; but then they are only Means, they are Part, but not the Whole of Religion: For if ſo, Who more religious than the Phariſee? who faſted twice in the Week, and gave Tythes of all that he poſſeſſed, and yet was not juſtified, as our Saviour himſelf informs us, in the Sight of GOD.
You perhaps, like the Phariſee, may faſt often, and make long Prayers; you may, with Herod, hear good Sermons gladly; or as Judas himſelf, in all Probability, did, receive the Bleſſed Sacrament. But yet, if you continue vain and trifling, immoral or worldly-minded in your Converſations, and differ from the reſt of your Neighbours barely in going to Church, or in complying with ſome outward Performances, are you better than they? No, in no wiſe; You are by far much worſe, becauſe thoſe that wholly neglect the Means, are anſwerable only for omitting the Uſe of GOD's Ordinances; whereas if you uſe them, and at the ſame Time abuſe them, by not letting them produce their intended Effect, you thereby encourage others to think there is nothing in them, and therefore muſt expect to receive the greater Damnation.
But, Secondly, If he that is in CHRIST muſt be a new Creature, then this may check the groundleſs Preſumption of another Claſs of Profeſſors, who reſt in the Attainment of ſome Moral Virtues, and falſely imagine they are good Chriſtians, if they are juſt in their Dealings, are temperate in their Diet, and do Hurt or Violence to no Man.
But if this was all that is requiſite to make us Chriſtians, Why might not the Heathens of old be good Chriſtians, who were remarkable for theſe Virtues? Or St. Paul, before his Converſion, who tells us, That then he lived in all good Conſcience, and was, touching the Law. blameleſs; and yet, after his Converſion, we find he renounces all Dependance on Works of this Nature, and only deſires to be found in CHRIST, and to know the Power of his Reſurrection, i. e. to have an experimental Proof of receiving the HOLY GHOST, purchaſed for him by the Death, and enſured and applied to him by the Reſurrection of JESUS CHRIST.
The Sum of the Matter is this: Chriſtianity includes Morality, as Grace does Reaſon; but if we are only mere Moraliſts, if we are not inwardly wrought upon, and changed by the powerful Operations of the Holy Spirit, and our Moral Actions, proceed from a Principle of a new Nature, however we may call ourſelves Chriſtians, it is to be feared we ſhall be found naked at the Great Day, and in the Number of thoſe, who vainly depend on their own Righteouſneſs, and not on the Righteouſneſs of JESUS CHRIST, imputed to and inherent in them, as neceſſary to their eternal Salvation.
Nor, Thirdly, will this Doctrine leſs condemn thoſe, who reſt in a partial Amendment of themſelves, without going on to Perfection, and experiencing a thorough, real, inward Change of Heart.
A little Acquaintance with the World will furniſh us with Inſtances of no ſmall Number of Perſons, who, perhaps, were before openly profane; but ſeeing the ill Conſequences of their Vice, and the many worldly Inconveniencies it has reduced them to, on a ſudden, as it were, grow civilized: and thereupon flatter themſelves that they are very religious, becauſe they differ a little from their former Selves, and are not ſo ſcandalouſly wicked as once they were; Whereas at the ſame Time they ſhall have ſome ſecret darling Sin or other, ſome beloved Dalilah or Her…dias, which they will not part with; ſome hidden Luſt, which they will not mortify; ſome vicious Habit, which they will not take pains to root out. But wouldſt thou know, O vain Man! whoever thou art, what the Lord thy God requires of thee, thou muſt be inform'd, that nothing ſhort of a thorough, …ound Converſion will avail for the Salvation of thy Soul. It is not enough to turn from Profaneneſs to Civility, but thou muſt turn from Civility to Godlineſs. Not only ſome, but all Things muſt become new in thy Soul. It will profit thee but little to do many Things, if yet ſome one Thing thou lackeſt In ſhort, thou muſt not be only only an almoſt, but altogether a new Creature, or in vain thou hopeſt for a ſaving Intereſt in CHRIST.
Fourthly and Laſtly. If he that is in CHRIST muſt be a new Creature, then this may be preſcribed as an infallible Rule for every Perſon of whatever Denomination, Age, Degree or Quality, to judge himſelf by; this being the only ſolid Foundation, whereon we can build a well grounded Aſſurance of Pardon, Peace and Happineſs.
We may indeed depend on the broken Reed of an external Profeſſion; we may think we have done enough, if we lead ſuch ſober, honeſt, moral Lives, as many Heathens did. We may imagine we are in a ſafe Condition, if we attend on the public Offices of Religion, and are conſtant in the Duties of our Cloſets. But unleſs all theſe tend to reform our Lives, and change our Hearts, and are only uſed as ſo many Channels of Divine Grace; as I told you before, ſo I tell you again, Chriſtianity will profit us nothing.
Let each of us therefore ſeriouſly put this Queſtion to our Hearts: Have we received the HOLY GHOST ſince we believed? Are we new Creatures in CHRIST, or no? At leaſt, if we are not ſo yet, is it our daily Endeavour to become ſuch? Do we make a conſtant and conſcientious Uſe of all the Means of Grace required thereto? Do we faſt, watch and pray? Do we not only lazily ſeek, but laboriouſly ſtrive to enter in at the ſtrait Gate? In ſhort, Do we renounce ourſelves, take up our Croſſes and follow CHRIST? If ſo, we are in that narrow Way which leads to Life: We are, at leaſt ſhall in Time, become new Creatures in CHRIST. The good Seed is ſown in our Hearts, and will, if duly water'd and nouriſh'd by a regular perſevering Uſe of all the Means of Grace, grow up to eternal Life. But on the contrary if we have only heard, and know not experimentally, whether there be any HOLY GHOST; if we are Strangers to Faſting, Watching and Prayer, and all the other ſpiritual Exerciſes of Devotion; if we are content to go in the broad Way, merely becauſe we ſee moſt other People do ſo, without once reflecting whether it be the right one or not; in ſhort, if we are Strangers, nay Enemies to the Croſs of CHRIST, by leading Lives of Softneſs, Worldly-mindedneſs, and ſenſual Pleaſure, and thereby make others think, that Chriſtianity is but an empty Name, a bare formal Profeſſion; if this be the Caſe, I ſay, then CHRIST is as yet dead in vain as to us; we are yet under the Guilt of our Sins; we are unacquainted with that true and thorough Converſion, which alone can intitle us to the Salvation of our Souls.
But Beloved, I am perſuaded better Things of you, and Things that accompany Salvation, tho' we thus ſpeak; and humbly hope, that you are fully and heartily convinced, that nothing but the Wedding Garment of a new Nature, can gain Admiſſion for you at the Marriage Feaſt of the Supper of the Lamb; that you are ſincerely perſuaded, that he that hath not the Spirit of CHRIST is none of his; and that, unleſs the SPIRIT, which raiſed JESUS from the Dead, dwell in you here, neither will your mortal Bodies be quickned by the ſame SPIRIT to dwell with him hereafter.
Let me therefore (as was propoſed in the laſt Place) earneſtly exhort you, in the Name of our Lord JESUS CHRIST, to act ſuitable to thoſe Convictions, and to live as Chriſtians, that are commanded in Holy Writ, to put off their former Converſation concerning the Old Man, and to put on the New Man, which is created after GOD in Righteouſneſs and true Holineſs.
It muſt be owned indeed, that this is a great and difficult Work; but bleſſed be GOD, it is not impoſſible. Many Thouſands of happy Souls have been aſſiſted by a Divine Power to …ing it about, and why ſhould We deſpair of Succeſs? Is GOD'S Hand ſhortned, that it cannot ſave? Was He the GOD of our Fathers, is He not the GOD of their Children alſo? Yes, doubtleſs, of their Children alſo. It is a Task likewiſe that will put us to ſome Pain; it will oblige us to part with ſome Luſt, to break with ſome Friend, to mortify ſome beloved Paſſion, which may be exceeding dear to us, and perhaps as hard to leave, as to cut off a right Hand, or pluck out a right Eye. But what of all this? Will not the being made a real living Member of CHRIST, a Child of GOD, and an Inheritor of the Kingdom of Heaven, abundantly make Amends for all this Trouble? Undoubtedly it will. Laſtly, Setting about and carrying on this great and neceſſary Work, perhaps may, nay, aſſuredly will expoſe us to the Ridicule of the unthinking part of Mankind, who will wonder, that we run not into the ſame Exceſs of Riot with themſelves; and becauſe we may deny our ſinful Appetites, and are not conformed to this World, being commanded in Scripture to do the one, and to have our Converſation in Heaven in Oppoſition to the other, they may count our Lives Folly, and our End to be without Honour. But will not the being numbered among the Saints, and ſhining as the Stars for ever and ever, be a more than ſufficient Recompence for all the Ridicule, Calumny, or Reproach, we can poſſibly meet with here?
Indeed, was there no other Reward attended a thorough Converſion, but that Peace of GOD, which is the unavoidable Conſequence of it, and which, even in this Life, paſſeth all Underſtanding, we ſhould have great Reaſon to rejoice. But when we conſider this is the leaſt of thoſe Mercies GOD has prepared for thoſe that are in CHRIST new Creatures; that this is but the Beginning of an eternal Succeſſion of Pleaſures; that the Day of our Deaths, which the unconverted, unrenewed Sinner muſt ſo much dread, will be, as it were, but the firſt Day of our new Births, and open to us an everlaſting Scene of Happineſs and Comfort; in ſhort, if we remember, that they who are regenerate and born again, have a real Title to all the glorious Promiſes of the Goſpel, and are infallibly certain of being as happy, both here and hereafter, as an All-wiſe, All-gracious, All-powerful GOD can make them; methinks, every one that has but the leaſt Concern for the Salvation of his precious, his immortal Soul, having ſuch Promiſes, ſuch an Hope, ſuch an Eternity of Happineſs ſet before him, ſhould never ceaſe watching, praying, and ſtriving, till he find a real, inward, ſaving Change wrought in his Heart, and thereby knoweth of a Truth, that he dwells in CHRIST, and CHRIST in him; that he is a new Cre…ture in CHRIST; that he is therefore a Child of GOD; that he is already an Inheritor, and will e'er long, if he endure to the End, be an actual Poſſeſſor of the Kingdom of Heaven.
Which GOD of his infinite Mercy grant, through JESUS CHRIST our LORD.
To whom, &c.