find the whole of our religious being, as well as the beginning of it, to deserve the name of the new creature on two accounts; I. Of the power of God necessary to it. II. Of the change in man's condition, made by it. I. Of the power of God, necessary to it. Now this power he hath exerted, not only by giving us originally the light of reason and conscience, and superadding to this the directions and motives of external revelation; but by inwardly operating on our hearts through his spirit, exciting and forming us to piety and virtue, and restraining us from transgression, in such a manner, that whatever good we perform, and whatever evil we avoid, not we by our own strength do it, but the grace of God, which is with us*: by grace we are saved, through faith, and that not of ourselves; it is the gift of God: for we are his workmanship, created in Christ Jésus, unto good works. This doctrine the Scripture throughout teaches. We know not indeed, how God influences our minds: for we know not, how he doth any thing. But assisting his fallen and weak creatures is so worthy of him; and the belief of that assistance is so productive of thankfulness and love, humility and pious resolution; that surely we must admit it on his plain testimony: and we can hardly lay too great a stress upon it, provided we are careful not to pervert it, either into a plea for our own negligence, or an imputation upon his justice. If we imagine ourselves absolutely incapable of doing any thing towards our reformation from sin, or improvement in goodness; we excuse those who become and continue wicked, as having no means + Eph. ii. 8. Verse 10. * 1 Cor. xv. 10. given them to act otherwise; we charge their guilt upon God, for with-holding such means from them; and make it unjust in him to punish them for the worst things they do. For no punishment is just, where there is no fault: and it can be no fault to behave, as we never could help behaving. Besides, all the command and exhortations of Scripture, all its earnest reasonings and affectionate expostulations, have for their ground-work the supposition, that man is able, as he chuses, either to receive the grace of God, which bringeth salvation*, or generally speaking to reject it. We own, the spiritual creation, as well as the natural, is in appearance wholly ascribed to God in some places of holy writ: but, in appearance also, wholly ascribed to man in others: as, make you a new heart, and a new spirit: for why will ye die, O house of Israelt. And we are to understand the various texts of Scripture consistently: not to stretch figurative expressions, till we force them to contradict literal ones, and evident reason too: else, if we conclude, that because the wicked are described as dead in sins, they can take no step towards good; we must conclude also, that because the religious and virtuous are described as dead to sing, they can take no step towards evil: which the very best of us all knows to be false. And likewise, if we argue thus, we must condemn or misinterpret many clear passages of the New Testament, besides: particularly that of St. Paul. Awake, thou that sleepest, and rise from the dead, and Christ shall give thee light||. Still we readily grant that nothing of this can be done otherwise, than by the strength, which God furnishes but he furnishes to every one, that hears the + Ezek. xviii. 31. || Eph. v. 14. Tit. ii. 11. § Rom. vi. 2. Eph. ii. 1. Gospel, strength sufficient. The true Scripture doctrine therefore is, that divine grace enables and excites men to do their duty: that some wilfully refuse to be guided by it, and fall; while others concur with it, and work out their own salvation, God working in them both to will and to do*. But, II. Our Christian life is also called a new creation, to express in a strong manner, how greatly our condition is changed by it for the better: according to that of the Apostle, If any man be in Christ, he is a new creature: old things are passed away, behold all things are become newt. But here again, we must guard against mistakes. It is not true, that, in strictness of speech, fallen man hath originally no principle of what is right left in him. If the whole was lost by the fall, somewhat hath by the general grace of God been restored since. For, though St. Paul saith, In me, that is, in my flesh, dwelleth no good thing, yet he saith of the same person, quickly after, I delight in the law of God after the inward manş. And he supposes even the Gentiles to do, in some cases, to some degree, the things contained in the law. Indeed experience proves, that notorious sinners have often a considerable mixture of worthy dispositions. We are not therefore to look on those dreadful pictures, which the sacred writers draw, of the most depraved of the heathen, as being just representations, without abatement, of the natural state of all mankind. But, however, that state is undoubtedly a bad one; destitute of sufficient strength, unintitled to pardon of sin, to supplies of grace, to reward of obedience: till God, in the covenant of baptism, affords us relief in all ** Phil. ii. 12, 13. § Verse 22. + 2 Cor. v. 17. Rom. vii. 18. these respects; and so translates us from the power of darkness into the kingdom of his dear Son*. Here then begins our new creation or birth: and our remaining concern is, to behave as dutiful children to our heavenly Father; and by using the prescribed means of spiritual growth, be careful to arrive at fulness of stature and strength in Christ. The first creation was not completed in a moment, but gradually finished in the space of six days: after which, Adam was left to cultivate the garden, that God had planted. The second hath no certain time prescribed it: but advances faster or slower, with fewer or more frequent interruptions, to greater or less perfection, according as men lay hold on, or neglect, the assistances always ready for them. Some are trained up, and walk from the first, in the way, wherein they should got: and though guilty of many small errors, through infirmity and surprise, yet, avoiding great and wilful deviations, they advance continually to a happy end of their journey. Now these cannot well perceive any sudden change in the condition of their souls; for their improvement is usually very gradual: much less any change in it from bad to good; for it hath always been good from their earlier acquaintance with it. Too many indeed may imagine this falsely: but others, through God's mercy, may know it to be true, that they have always lived religiously, from genuine Christian principles. Like Timothy, they have known the Holy Scriptures from children, which are able to make them wise unto salvation. And such, far from having reason to doubt their acceptance with God, because they have never experienced grievous terrors and bitter sorrows, have the highest reason to rejoice, + Prov. xxii. 6. * Col. i. 13. 2 Tim. iii. 15. that they have found the ways of wisdom pleasantness and peace*, from their very entrance upon them: and shall be rewarded in the end for a whole life, spent as it ought. But far more commonly, men have committed heinous offences, or indulged themselves in the omission of important duties. And then more particular and deep repentance is necessary: followed by a change of dispositions within, as well as external behaviour: else their baptismal regeneration will only aggravate their guilt. But even the conversion of such is not always accompanied with extremely vehement agitations of mind: but these differ, according to their various tempers, and the free operations of the divine spirit. Nay, indeed, some feel the most tormenting agonies, yet harden their hearts against them and go on: while others are effectually amended by the influence of mild convictions and a calm concern. And whether it be a call loud as thunder, or whether it be a still small voice that speaks if we do but hearken to it, all is well. Nor is the recovery of sinners always equally sudden. Some, like St. Paul, are awakened and enlightened instantaneously, throw off a habit of wickedness at one effort, and are changed that moment into newness of life. Others, after their first alarm, long maintain a doubtful struggle with their vicious inclinations: one while seeming to have fought the good fight successfully, then entangled anew in their former bondage: a painful and dangerous situation: out of which notwithstanding, through almighty grace, there are those who escape into the glorious liberty of the children of God‡. And to a third sort, whose disorders, though but too +1 Kings xix. 12. Rom. viii. 21. Prov. iii. 17. |