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preffion is very emphatical, renewed in the spirit of our minds, that is, in our very minds and fpirits, to fignify to us, that it is a moft inward and thorough change, reaching to the very centre of our fouls and fpirits. And Col. iii. 9. 10. 11. it is represented much after the fame manner, Seeing that ye have put off the old man with. his deeds; and have put on the new man, which is renewed in knowledge, after the image of him that created him. Where there is neither Greek nor Jew, circumcifion nor uncircumcifion, Barbarian,. Scythian, bond nor free: but Chrift is all and in all. Which is the fame with what the Apostle fays here. in the text, that in Chrift Jefus neither circumcifion availeth any thing, nor uncircumfion, but a new creature: that is, thefe external marks and differences fignify nothing; but this inward change, the new creature, Chrift formed in us, this in the Christian religion is all in all.

But that we may the more clearly understand the júft importance of this metaphor of a new creature, or a new creation, I fhall,

ift, Confider what it doth certainly fignify, by comparing this metaphorical phrafe with other plain texts. of fcripture.

And, 2dly, That it doth not import what fome would extend it to, fo as to found doctrines of great confequence upon the fingle ftrength of this and the like metaphors in fcripture, without any manner of countenance from plain texts.

ift, I fhall confider what this metaphor doth cer tainly import, fo as to be undeniably evident from other more clear and full texts of fcripture, namely, thefe two things:

(1.) The greatnefs of this change.

(2.) That it is effected and wrought by a divine power.

(1.) The greatnefs of this change. It is called nain xlios, a new creation; as if the Chriftian doctrine, firmly entertained and believed, did as it were mould and fashion men over again, transforming them into a quite other fort of perfons than what they were before, and made fuch a change in them, as the cre

ating power of God did, in bringing this beautiful and orderly frame of things out of their dark and rude chaos. Thus the Apostle represents it, 2 Cor. iv. 6. God who commanded the light to fhine out of darknefs, (alluding to the firft creation), hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jefus Chrift. We are tranf-lated from one extreme to another. Acts xxvi. 18.when our Lord fends Paul to preach the gospel to the Gentiles, he tells him what a change it would make. in them, by opening their eyes, and turning them from. darkness to light, and from the power of Satan unto God. And St Peter expreffes the change which Chriftianity makes in men, by their being called out of darkness into a marvellous light, 1 Pet. ii. 9. And fo St Paul, Eph. v. 8. Te were fometimes darkness, but now are ye light in the Lord.

And indeed where ever the doctrine of Chrift hath its full effect, and perfect work; it makes a mighty change both in their inward principles, and outward practice; it darts a new light into their minds, fo that they fee things otherwife than they did before, and form a different judgement of things from whats they did before; it endues them with a new principle, and new refolutions, gives them another fpirit and another temper, a quite different fenfe and guft of things from what they formerly had. And this inward change of their minds neceffarily produceth a proportionable change in their lives and converfations; fo that the man fteers quite another courfe, acts after another rate, and drives on quite other defigns from what he did before..

And this is remarkably feen in those who are reclaimed from impiety and profanenefs to religion, and from a vicious to a virtuous courfe of life. The change is great and real in all; but not fo fenfible and visible, in fome as others; in those who are made good by the infenfible steps of a pious and virtuous education,as in those who are tranflated out of a quite contrary: ftate, and turned from the power of Satan unto God, and tranflated out of the kingdom of darkness, into the

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kingdom of Chrift; which was the cafe of the Heathen world, in their first converfion to Christianity.

(2.) This change is effected and wrought by a divine power, of the fame kind with that which created the world, and raised up Chrift Jefus from the dead; two great and glorious inftances of the divine power. And to these the fcripture frequently alludes, when it fpeaks of this new creation: God, who commanded the light to fhine out of darkness, hath shined into our hearts. Like as Chrift was raised from the dead by the glory of the Father, fo we alfo are raifed to newness of life, faith St Paul, Rom. vi. 4. And to the fame purpose the fame Apostle speaks, Ephef. i. 19. 20. And that ye may know what is the exceeding greatness of his power to us-ward who believe, according to the operation of his mighty power; which he wrought in Christ, when he raised him from the dead. So that our renovation, and being made new creatures, is an inftance of the fame glorious power which exerted itself in the first creation of things, and in the refurrection of our Lord Jefus Chrift from the dead; but not altogether after the fame manner, as I fhall fhew under the next head.

I should now, in the fecond place, proceed to fhew, that this metaphor of a new creation doth not import what fome men would extend it to, fo as to found doctrines of great confequence upon the fingle ftrength. of this and other like metaphors of fcripture, with out any manner of countenance and confirmation from plain texts. But this I referve to another discourse.

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Of the nature of regeneration, and its necef-fity in order to juftification and falvation.

GALAT. VI. 15.

For in Chrift Fefus, neither circumcifion availeth any thing, nor uncircumcifion, but a new creature.

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The fecond fermon on this text

N thefe words are contained these two things. I. 1. That the gospel hath taken away the obliga tion of the law, having taken away the fign of that' covenant, which was circumcifion:

2. That according to the terms of the gospel, and the Christian religion, nothing will avail to our justification and acceptance with God; but the real renovation of our hearts and lives. For the full explica. cation of this, I propounded to do these three things. 1. To fhew what is implied in this phrase of a new creature:

2. That this is the great condition of our juftifica tion and acceptance with God, and that it is the fame in fenfe and fubftance with thofe other expreffions in the two parallel texts, of faith perfected by charity, and keeping the commandments of God.

3. That it is very reasonable that this should be the condition of our juftification and acceptance to the favour of God.

I began with the firft of thefe, viz. To fhew what" is implied in this phrafe of a new creature. As to which I fhewed,

ff, What this metaphor doth certainly import, for. as to be undeniably evident from other more clear

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and full texts of fcripture; namely, the greatness of this change, and that it is effected by a divine power. I now proceed,

2dly, To fhew, that it doth not import what fome would extend it to, and that fo as to found doctrines of great confequence upon the mere and fingle strength of this and other like metaphors of fcripture, without any manner of countenance and confirmation from plain texts: fuch doctrines as these three.

(1.) That as the creation was by an irresistible act of the divine power, fo is this new creation, or converfion of a finner.

(2.) That as creatures were merely paffive in their being made, and contributed nothing at all to it, no more do we to our converfion and regeneration.

(3.) That as the creation of the feveral ranks and kinds of creatures was in an instant, and effected by the powerful word of God, only faying, Let fuch and fuch things be, and immediately they were; fo this new creation, or the work of regeneration, is in an inftant, and admits of no degrees.

Concerning these three doctrines, of great moment and confequence in divinity, I fhall fhew, with all the clearness and brevity I can, that they are built folely upon metaphors of fcripture, tortured and ftrained too far, without any real ground and foundation from fcripture or reafon; nay, contrary to the tenor of the one, and the dictates of the other; nay, indeed contrary to the general experience of the operations of God's grace upon the minds of men in their converfion.

(1.) It is pretended, that as the creation was by an irresistible act of the divine power, fo is the new creation, or the converfion of a finner; and this is folely argued from the metaphorical expreffions of fcripture concerning converfion; fuch as being called out of darkness into light, alluding to that powerful word of God which, in the firft creation, commanded the light to fhine out of darkness, being quickened and raifed to a new life; and from this metaphor here in the text, of a new creation,

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