Perilous Times - 2 Timothy 3:1 (John Owen, 1616-1683)

2 Timothy 3:1

“This know also, that in the last days perilous times shall come.”

YOU know, my way and manner upon these occasions is to speak as plainly and familiarly as I can unto what is of our present concernment; and so I design to do at this time, if it shall please God to help under infirmities.

The words contain a "warning of imminent dangers. And there are four things in them:—First, The manner of the warning: "This know also." Secondly, The evil itself that they are warned of: "Perilous times." Thirdly, The way of their introduction: "They shall come." Fourthly, The time and season of it: "They shall come in the last days:"—

First. The manner of the warning: "This know also;"—"Thou Timothy, unto the other instructions which I have given thee how to behave thyself in the house of God, whereby thou mayest he set forth as a pattern unto all gospel ministers in future ages, I must also add this, 'This know also.' It belongs to thy duty and office to know and consider the impending judgments that are coming upon churches."

And so, as a justification of my present design, if God enable me unto it, I shall here premise, that it is the duty of the ministers of the gospel to foresee and take notice of the dangers which the churches are falling into. And the Lord help us, and all other ministers, to be awakened unto this part of our duty! You know how God sets it forth (Ezek. 33) in the parable of the watchman, to warn men of approaching dangers. And truly God hath given us this law:—If we warn the churches of their approaching dangers, we discharge our duty; if we do not, their blood will be required at our hands. The Spirit of God foresaw negligence apt to grow upon us in this matter; and therefore the Scripture only proposeth duty on the one hand, and on the other requires the people's blood at the hands of the watchmen, if they perform not their duty. So speaks the prophet Isaiah, chap. 21:8, "He cried, A lion: My lord, I stand continually upon the watch-tower." A lion is an emblem of approaching judgment. "The lion hath roared; who can but tremble?" saith the prophet Amos. It is the duty of ministers of the gospel to give warning of impending dangers.

Again; the apostle, in speaking unto Timothy, speaks unto us also, to us all, "This know ye also." It is the great concern of all professors and believers, of all churches, to have their hearts very much fixed upon present and approaching dangers. We have inquired so long about signs, tokens, and evidences of deliverance, and I know not what, that we have almost lost the benefit of all our trials, afflictions, and persecutions. The duty of all believers is, to be intent upon present and imminent dangers, "O Lord," say the disciples. Matt. 24, "what shall be the sign of thy coming?" They were fixed upon his coming. Our Saviour answers, "I will tell you: 1. There shall be an abounding of errors and false teachers: many shall say, 'Lo, here is Christ,' and, 'Lo, there is Christ.' 2. There shall be an apostasy from holiness: 'Iniquity shall abound, and the love of many shall wax cold.' 3. There shall be great distress of nations: 'Nation shall rise against nation, and kingdom against kingdom.' 4. There shall be great persecutions: 'And they shall persecute you, and bring you before rulers; and you shall be hated of all men for my name's sake.' 5. There shall be great tokens of God's wrath from heaven: 'Signs in the heavens, the sun, moon, and stars.' " The Lord Christ would acquaint believers how they should look for his coming; he tells them of all the dangers. Be intent upon these things. I know you are apt to overlook them; but these are the things that you are to be intent upon.

Not to be sensible of a present perilous season, is that security which the Scripture so condemns; and I will leave it with you, in short, under these three things:—1. It is that frame of heart which, of all others, God doth most detest and abhor. Nothing is more hateful to God than a secure frame in perilous days. 2. I will not fear to say this, and go with it, as to my sense, to the day of judgment: A secure person, in perilous seasons, is assuredly under the power of some predominant lust, whether it appears or not. 3. This secure, senseless frame is the certain presage of approaching ruin. This know, brethren, pray know this, I beg of you, for yours and my own soul, that yon will be sensible of, and affected with, the perils of the season whereinto we are cast. What they are, if God help me, and give me a little strength, I shall show you by-and-by.

Secondly. There is the evil and danger itself thus forewarned of; and that is, καιροὶ χαλεποί,—hard times, perilous times, times of great difficulty, like those of public plagues, when death lies at every door; times that I am sure we shall not all escape, let it fall where it will. I will say no more of it now, because it is that which I shall principally speak to afterward.

Thirdly. The manner of their introduction, ἐνστήσονται,—"shall come." We have no word in our language that will express the force of ἐνίστημι. The Latins express it by "immineo, incido,"—the coming down of a fowl unto his prey. Now, our translators have given it the greatest force they could. They do not say, "Perilous times will come," as though they prognosticated future events; but, "Perilous times shall come." Here is a hand of God in this business; they shall so come, be so instant in their coming, that nothing shall keep them out; they shall instantly press themselves in, and prevail. Our great wisdom, then, will be, to eye the displeasure of God in perilous seasons; since there is a judicial hand of God in them, and we see in ourselves reason enough why they should come. But when shall they come?

Fourthly. They "shall come in the last days,"—ἐν ἐσχάταις ἡμέραις. The words "latter" or "last days" are taken three ways in Scripture;—sometimes for the times of the gospel, in opposition to the Judaical church-state; as in Heb. 1:2, "Hath in these last days spoken unto us by his Son;"—and elsewhere it may be taken (though I remember not the place) for days towards the consummation of all things and the end of the world;—and it is taken often for the latter days of churches; 1 Tim. 4:1, "The Spirit speaketh expressly, that in the latter times some shall depart from the faith." And so the apostle John, 1 Epist. 2:18, "Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time." And that is the season here intended. But yet you may take it in what sense you will: the last days, the days of the gospel; the last days, towards the consummation of all things and the end of the world; the last days, following the days of the profession of churches, those called Reformed Churches, or our own churches, in the ways wherein we walk; and the last days with many of us, with respect to our lives. In whatever sense the words are taken, it is time for us to look what shall come in these last days.

But the observation which at present I shall insist on from the text is this:—

Observation. When churches have been continued for a while in their profession, and begin to fall under decays therein, perilous seasons shall overtake them, which it will be hard for them to escape: "This know also, that perilous times shall come."

My design is only to dispose your minds a little to the work of the day: and all I shall do is, to show, in several instances, what are the things that make a season perilous; and what is our duty with reference unto such perilous seasons, both as to particular perils and perilous times in general. And it must not be said, as once it was of the prophet Ezekiel, "He prophesied of things a great way off." We do not prophesy of things a great way off; no, we shall speak of things that are even upon us,—what we see and know, and is as evident as if written with the beams of the sun.

I. The first thing that makes a season perilous is, when the profession of true religion is outwardly maintained under a visible predominancy of horrible lusts and wickedness. And the reason why I name it in the first place is, because it is what the apostle gives his instance in, in this place, "Perilous times shall come." Why? " 'For many shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness;'—maintaining their profession of the truth of religion under a predominancy, a visible, open predominancy, of vile lusts, and the practice of horrible sins." This rendered the season perilous. Whether this be such a season or not, do you judge. And I must say, by the way, we may and ought to witness against it, and mourn for the public sins of the days wherein we live. It is as glorious a thing to be a martyr for bearing testimony against the public sins of an age, as in bearing testimony unto any truth of the gospel whatsoever.

Now, where these things are, a season is perilous,—

1. Because of the infection. Churches and professors are apt to be infected with it. The historian tells us of a plague at Athens, in the second and third years of the Peloponnesian war, whereof multitudes died; and of those that lived, few escaped but they lost a limb, or part of a limb,—some an eye, others an arm, and others a finger,—the infection was so great and terrible. And truly, brethren, where this plague comes,—of the visible practice of unclean lusts under an outward profession,—though men do not die, yet one loses an arm, another an eye, another a leg by it: the infection diffuses itself to the best of professors, more or less. This makes it a dangerous and perilous time.

2. It is dangerous, because of the effects; for when predominant lusts have broken all bounds of divine light and rule, how long do you think that human rules will keep them in order? They break through all in such a season as the apostle describes. And if they come to break through all human restraints, as they have broken through divine, they will fill all things with ruin and confusion.

3. They are perilous in the consequence; which is, the judgments of God. When men do not receive the truth in the love of it, but have pleasure in unrighteousness, God will send them strong delusion, to believe a lie. So 2 Thess. 2:10, 11, is a description how the Papacy came upon the world. Men professed the truth of religion, but did not love it,—they loved unrighteousness and ungodliness; and God sent them Popery. That is the interpretation of the place, according to the best divines. Will you profess the truth, and at the same time love unrighteousness? The consequence is, security under superstition and ungodliness. This is the end of such a perilous season; and the like may be said as to temporal judgments, which I need not mention.

Let us now consider what is our duty in such a perilous season:—

(1.) We ought greatly to mourn for the public abominations of the world, and of the land of our nativity wherein we live. I would only observe that place in Ezek. 9, God sends out his judgments, and destroys the city; but before, he sets a mark upon the foreheads of the men that sigh for all the abominations that are done in the midst thereof. You will find this passage referred in your books to Rev. 7:3, "Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads." I would only observe this, that such only are the servants of God, let men profess what they will, "who mourn for the abominations that are done in the land." The mourners in the one place are the servants of God in the other. And truly, brethren, we are certainly to blame in this matter. We have been almost well contented that men should be as wicked as they would themselves, and we sit still and see what would come of it. Christ hath been dishonoured, the Spirit of God blasphemed, and God provoked against the land of our nativity; and yet we have not been affected with these things. I can truly say in sincerity, I bless God, I have sometimes laboured with my own heart about it. But I am afraid we all of us come exceeding short of our duty in this matter. "Rivers of waters," saith the psalmist, "run down mine eyes, because men keep not thy law." Horrible profanation of the name of God, horrible abominations, which our eyes have seen, and our ears heard, and yet our hearts been unaffected with them! Do you think this is a frame of heart God requireth of us in such a season,—to be regardless of all, and not to mourn for the public abominations of the land? The servants of God will mourn. I could speak, but am not free to speak, to those prejudices which keep us off from mourning for public abominations; but they may be easily suggested unto all your thoughts, and particularly what they are that have kept us off from attending more unto this duty of mourning for public abominations. And give me leave to say, that, according to the Scripture rule, there is no one of us can have any evidence that we shall escape outward judgments that God will bring for these abominations, if we have not been mourners for them; but that as smart a revenge, as to outward dispensations, may fall upon us as upon those that are most guilty of them, no Scripture evidence have we to the contrary. How God may deal with us, I know not.

This, then, is one part of the duty of this day,—that we should humble our souls for all the abominations that are committed in the land of our nativity; and, in particular, that we have no more mourned under them.

(2.) Our second duty, in reference to this perilous season is, to take care that we be not infected with the evils and sins of it. A man would think it were quite contrary; but really, to the best of my observation, this is, and hath been, the frame of things, unless upon some extraordinary dispensation of God's Spirit:—as some men's sins grow very high, other men's graces grow very low. Our Saviour hath told us, Matt. 24:12, "Because iniquity shall abound, the love of many shall wax cold." A man would think the abounding of iniquity in the world should give great provocation to love one another. "No," saith our Saviour, "the contrary will be found true: as some men's sins grow high, other men's graces will grow low."

And there are these reasons for it:—

[1.] In such a season, we are apt to have light thoughts of great sins. The prophet looked upon it as a dreadful thing, that upon Jehoiakim's throwing the roll of Jeremiah's prophecy into the fire, till it was consumed, "yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words," Jer. 36:24. They were grown senseless, both of sin and judgment. And where men (be they in other respects never so wise) can grow senseless of sin, they will quickly grow senseless of judgments too. And I am afraid, the great reason why many of us have no impression upon our spirits of danger and perils in the days wherein we live, is because we are not sensible of sin.

[2.] Men are apt to countenance themselves in lesser evils, having their eyes fixed upon greater abominations of other men, that they behold every day; nay, there are those who pay their tribute to the devil,—walk in such and such abominations, and so countenance themselves in lesser evils. This is part of the public infection,—that they "do not run out into the same excess of riot that others do," though they live in the omission of duty, conformity to the world, and in many foolish, hurtful, and noisome lusts. They countenance themselves with this, that others are guilty of greater abominations.

[3.] Pray let such remember this, who have occasion for it (you may know it better than I; but yet I know it by rule, as much as you do by practice), that general converse in the world, in such a season, is full of danger and peril. Most professors are grown of the colour and complexion of those with whom they converse.

This is the first thing that makes a season perilous. I know not whether these things may be of concern and use unto you; they seem so to me, and I cannot but acquaint you with them.

II. A second perilous season, and that we shall hardly come off in, is, when men are prone to forsake the truth, and seducers abound to gather them up that are so; and you will have always these things go together. Do you see seducers abound? You may be sure there is a proneness in the minds of men to forsake the truth: and when there is such a proneness, they will never want seducers,—those that will lead off the minds of men from the truth; for there is both the hand of God and Satan in this business. God judicially leaves men, when he sees them grow weary of the truth, and prone to leave it; and Satan strikes in with the occasion, and stirs up seducers. This makes a season perilous. The apostle describes it, 1 Tim. 4:1, "Now the Spirit speaketh expressly, that in the latter times" (these perilous days) "some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." And so Peter warns them to whom he writes, 2 Epist. 2:1, 2, that "there shall come false teachers among them, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction: and many shall follow their pernicious ways." There shall come times full of peril, which shall draw men off from the truth into destruction.

If it be asked, how we may know whether there be a proneness in the minds of men in any season to depart from the truth? there are three ways whereby we may judge of it:—

1. The first is that mentioned, 2 Tim. 4:3, "The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears." When men grow weary of sound doctrine,—when it is too plain, too heavy, too dull, too common, too high, too mysterious, one thing or other that displeases them, and they would hear something new, something that may please,—it is a sign that there are in such an age many who are prone to forsake sound doctrine: and many such we know.

2. When men have lost the power of truth in their conversation, and are as prone and ready to part with the profession of it in their minds. Do you see a man retaining the profession of the truth under a worldly conversation? He wants but baits from temptation, or a seducer, to take away his faith from him. An inclination to hearken after novelties, and loss of the power of truth in the conversation, is a sign of proneness unto this declension from the truth. Such a season, you see, is perilous. And why is it perilous? Because the souls of many are destroyed in it. The apostle tells us directly, 2 Pet. 2:1, of "false prophets among the people, who privily bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Will it abide there? No: "And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of," Brethren, while it is well with us, through the grace of God, and our own houses are not in flames, pray do not let us think the times are not perilous, when so many turn unto Popery and Quakerism, into pernicious errors, and fall into swift destruction. Will you say the time of the public plague was not perilous, because you are alive? No. Was the fire not dreadful, because your houses were not burned? No; you will, notwithstanding, say it was a dreadful plague, and a dreadful fire. And pray consider, is not this a perilous season, when multitudes have an inclination to depart from the truth, and God, in just judgment, hath permitted Satan to stir up seducers to draw them into pernicious ways, and their poor souls perish for ever.

Besides, there is a great aptness in such a season to work indifferency in the minds of those who do not intend utterly to forsake the truth. Little did I think I should ever have lived in this world to find the minds of professors grown altogether indifferent as to the doctrine of God's eternal election, the sovereign efficacy of grace the conversion of sinners, justification by the imputation of the righteousness of Christ; but many are, as to all these things, grown to an indifferency: they know not whether they are so or not. I bless God I know something of the former generation, when professors would not hear of these things without the highest detestation; and now high professors begin to be leaders in it: and it is too much among the best of us. We are not so much concerned for the truth as our forefathers; I wish I could say we were as holy.

3. This proneness to depart from the truth is a perilous season, because it is the greatest evidence of the withdrawing of the Spirit of God from his church: for the Spirit of God is promised to this end, "to lead us into all truth;" and when the efficacy of truth begins to decay, it is the greatest evidence of the departing and withdrawing of the Spirit of God. And I think that this is a dangerous thing; for if the Spirit of God departs, then our glory and our life depart.

What, now, is our duty in reference to this perilous season? Fore-warnings of perils are given us to instruct us in our duty.

(1.) The first is, not to be content with what you judge a sincere profession of truth; but to labour to be found in the exercise of all those graces which peculiarly respect the truth. There are graces that peculiarly respect the truth that we are to exercise; and if these are not found in our hearts, all our profession will issue in nothing.

And these are,—

[1.] Love: "Because they loved not the truth." They made profession of the gospel; but they received not the truth in the love of it. There was want of love of the truth. Truth will do no man good where there is not the love of it. "Speaking the truth in love," is the substance of our Christian profession. Pray, brethren, let us labour to love the truth; and to take off all prejudices from our minds, that we may do so.

[2.] It is the great and only rule to preserve us in perilous times,—to labour to have the experience of the power of every truth in our hearts. If so be ye have learned the Lord Jesus. How? So as to "put off the old man, which is corrupt according to the deceitful lusts;" and to "put on the new man, which after God is created in righteousness and true holiness," Eph. 4:22–24. This is to learn the truth. The great grace that is to be exercised with reference to truth in such a season as this, is to exemplify it in our hearts in the power of it. Labour for the experience of the power of every truth in your own hearts and lives.

[3.] Zeal for the truth. Truth is the most proper object for zeal. We ought to "contend earnestly for the truth once delivered to the saints;" to be willing, as God shall help us, to part with name and reputation, and to undergo scorn and contempt, all that this world can cast upon us, in giving testimony unto the truth. Every thing that this world counts dear and valuable is to be forsaken, rather than the truth. This was the great end for which Christ came into the world.

(2.) Cleave unto the means that God hath appointed and ordained for your preservation in the truth. I see some are ready to go to sleep, and think themselves not concerned in these things: the Lord awaken their hearts! Keep to the means of preservation in the truth,—the present ministry. Bless God for the remainder of a ministry valuing the truth, knowing the truth, sound in the faith;—cleave unto them. There is little influence upon the minds of men from this ordinance and institution of God, in the great business of the ministry. But know there is something more in it than that they seem to have better abilities to dispute than you; more knowledge, more light, better understandings than you. If you know no more in the ministry than this, you will never have benefit by it. They are God's ordinance; the name of God is upon them; God will be sanctified in them. They are God's ordinance for the preservation of the truth.

(3.) Let us carefully remember the faith of them who went before us in this nation, in the profession of the last age. I am apt to think there was not a more glorious profession for a thousand years upon the face of the earth, than was among the professors of the last age in this nation. And pray, what faith were they of? Were they half Arminian and half Socinian; half Papist and half I know not what? Remember how zealous they were for the truth; how little their holy souls would have borne with those public defections from the doctrine of truth which we see, and do not mourn over, but make nothing of, in the days wherein we live. God was with them; and they lived to his glory, and died in peace: "whose faith follow," and example pursue. And remember the faith they lived and died in: look round about, and see whether any of the new creeds have produced a new holiness to exceed theirs.

III. A third thing that makes a perilous season is, professors mixing themselves with the world, and learning their manners. And if the other perilous seasons are come upon us, this is come upon us also. This was the foundation and spring of the first perilous season that was in the world, that first brought in a deluge of sin and then a deluge of misery. It was the beginning of the first public apostasy of the church, which issued in the severest mark of God's displeasure. Gen. 6:2, "The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose." This is but one instance of the church of God, the sons of God, professors, mixing themselves with the world. This was not all, that they took to themselves wives; but this was an instance the Holy Ghost gives that the church in those days did degenerate, and mix itself with the world. What is the end of mixing themselves in this manner with the world? Ps. 106:35, "They mingled themselves with the nations." And what then? "And learned their manners." If any thing under heaven will make a season perilous, this will do it,—when we mingle ourselves with the world, and learn their manners.

There are two things I shall speak to on this head:—1. Wherein professors do mingle themselves with the world. 2. The danger of it.

1. Professors mingle themselves with the world in that wherein it is the world, which is proper to the world. That which is more eminently and visibly of the devil, professors do not so soon mingle themselves withal; but in that wherein it is the world, in its own colours;—as in corrupt communication, which is the spirit of the world, the extract and fruit of vanity of mind,—that wherewith the world is corrupted, and doth corrupt. An evil, rotten kind of communication, whereby the manners of the world are corrupted,—this comes from the spirit of the world. The devil hath his hand in all these things; but it is the world and the spirit of the world that is in corrupt communication. And how hath this spread itself among professors! Light, vain, foolish communication!—to spend a man's whole life therein; not upon this or that occasion, but almost always, and upon all occasions everywhere!—Vain habits and attire of the world is another instance. The habits and attire of the world are the things wherein the world doth design to show itself what it is. Men may read what the world is by evident characters, in the habits and attire that it wears. They are blind that cannot read vanity, folly, uncleanness, luxury, in the attire the world putteth upon itself. The declension of professors in imitating the ways of the world in their habits and garb, makes a season perilous: it is a mixture wherein we learn their manners; and the judgments of God will ensue upon it.—In this, likewise, we are grown like the world, that upon all occasions we are as regardless of the sins of the world, and as little troubled with them, as others are. Lot lived in Sodom, but "his righteous soul was vexed with their ungodly deeds and speeches." Live we where we will, when are our souls vexed, [so] that we do not pass through the things of the world, the greatest abominations, with the frame of spirit that the world itself doth? Not to speak of voluptuousness of living, and other things that attend this woful mixture with the world that professors have made in the days wherein we live,—corrupt communication, gaiety of attire, senselessness of the sins and abominations of the world round about us, are almost as much upon professors as upon the world. We have mixed ourselves with the people, and have learned their manners. But,—

2. Such a season is dangerous, because the sins of professors in it lie directly contrary to the whole design of the mediation of Christ in this world. Christ gave himself for us, that he might purge us from dead works, and purify us unto himself a peculiar people, Tit. 2:14. "Ye are a royal nation, a peculiar people." Christ hath brought the hatred of the devil and all the world upon him and against him, for taking a people out of the world, and making them a peculiar people to himself; and their throwing themselves upon the world again is the greatest contempt that can be put upon Jesus Christ. He gave his life and shed his blood to recover us from the world, and we throw ourselves in again. How easy were it to show that this is an inlet to all other sins and abominations, and that for which I verily think the indignation and displeasure of God will soonest discover itself against professors and churches in this day! If we will not be differenced from the world in our ways, we shall not long be differenced from them in our privileges. If we are the same in our walkings, we shall be so in our worship, or have none at all.

As to our duty in such a perilous season, let me leave three cautions with you, and the Lord fix them upon your hearts:—

(1.) The profession of religion, and the performance of duties, under a world-like conversation, are nothing but a sophistical means to lead men blindfold into hell. We must not speak little things in such a great cause.

(2.) If you will be like the world, you must take the world's lot. It will go with you as it goes with the world. Inquire and see, in the whole book of God, how it will go with the world,—what God's thoughts are of the world,—whether it saith not, "If it lies in wickedness, it shall come to judgment," and that "the curse of God is upon it." If, therefore, you will be like the world, you must have the world's lot; God will not separate.

(3.) Lastly, consider we have by this means lost the most glorious cause of truth that ever was in the world. We do not know that there hath been a more glorious cause of truth since the apostles' days, than what God hath committed to his church and people in this nation, for the purity of the doctrine of the truth and ordinances, but we have lost all the beauty and glory of it by this mixture in the world. I verily think it is high time that the congregations in this city, by their elders and messengers, should consult together how to put a stop to this evil, that hath lost all the glory of our profession. It is a perilous time, when professors mix themselves so with the world.

There are other perilous seasons that I thought to have insisted on; but I will but name them.

IV. When there is great attendance on outward duties, but inward, spiritual decays. Now herein, my brethren, (most of this congregation are so in a peculiar manner, I hope, through the goodness of God,—in sincerity, though in much weakness, "Liberavi animam meam,") you know how long I have been treating of the causes and reasons of inward decays, and the means to be used for our recovery; I shall not, therefore, again insist upon them.

V. Times of persecution are also times of peril.

Now, I need not tell you whether these seasons are upon us or not; it is your duty to inquire into that. Whether there be not an outward retaining of the truth under a visible prevalency of abominable lusts in the world; whether there be not a proneness to forsake the truth, and seducers at work to draw men off; whether there be not a mingling ourselves with the world, and therein learning their manners; whether there be not inward decays, under the outward performance of duties; and whether many are not suffering under persecution and trouble, judge ye, and act accordingly.

One word of use, and I have done.

Use 1. Let us all be exhorted to endeavour to get our hearts affected with the perils of the day wherein we live. You have heard a poor, weak discourse concerning it, and perhaps it will be quickly forgotten. O that God would be pleased to give us this grace,—that we may find it our duty to endeavour to have our hearts affected with the perils of these seasons! It is not time to be asleep upon the top of a mast in a rough sea, when there are so many devouring dangers round about us. And the better to effect this,—

(1.) Consider the present things, and bring them to rule, and see what God's word says of them. We hear this and that story of horrible, prodigious wickedness; and bring it in the next opportunity of talk, and there slightly pass it over. We hear of the judgments of God abroad in the world; and bring them to the same standard of our own imaginations, and there is an end. And so we do with the distresses of others; we talk of them, and there is an end. But, brethren, when you observe any of these things, how it is with the world, if you would have your hearts affected, bring it to the word, and see what God saith of it: speak with God about it; ask and inquire at the mouth of God what God saith unto these prodigious wickednesses and judgments,—this coldness that is upon professors, and their mixtures with, and learning the manners of the world. You will never have your hearts affected with it, till you come and speak with God about it; and then you will find them represented in a glass that will make your hearts ache and tremble. And then,—

(2.) If you would be sensible of present perilous times, take heed of centring in self. While your greatest concern is self, or the world, all the angels in heaven cannot make you sensible of the peril of the days wherein you live. Whether you pursue riches or honours, while you centre there, nothing can make you sensible of the perils of the day. Therefore do not centre in self.

(3.) Pray that God would give us grace to be sensible of the perils of the day wherein we live. It may be we have had confidence, that though thousands fall at our right hand and at our left, yet we shall be able to carry it through. Believe me, it is great grace. Point your private, closet prayers, and your family prayers this way; and the Lord help us to point our public prayers to this thing, that God would make our hearts sensible of the perils of the time whereinto we are fallen in these last days!

Use 2. The next thing is this, that there are two things in a perilous season,—the sin of it, and the misery of it. Labour to be sensible of the former, or you will never be sensible of the latter. Though judgments lie at the door,—though the heavens be dark over us, and the earth shake under us at this day, and no wise man can see where he can build himself an abiding habitation,—we can talk of these things; and hear of other nations soaking in blood; and have tokens of God's displeasure,—warnings from heaven above and the earth beneath; and no man sensible of them! Why? Because they are not sensible of sin; nor ever will be, unless God make them so.

I shall range the sins that we should be sensible of under three heads:—the sins of the poor, wretched, perishing world, in the first place; the sins of professors in general, in the second place; and our own particular sins and decays, in the third place. And let us labour to have our hearts affected with these. It is to no purpose to tell you this and that judgment is approaching;—for your leaders, and those that are upon the watch-tower, to cry, " 'A lion; my lord,' we see a lion." Unless God make our hearts sensible of sin, we shall not be sensible of judgments.

Use 3. Remember there is a special frame of spirit required in us all in such perilous seasons as these are. And what is that? It is a mourning frame of spirit. O that frame, that jolly frame of spirit that is upon us! The Lord forgive it, the Lord pardon it unto us; and keep us in a humble, broken, mournful frame of spirit: for it is a peculiar grace God looks for at such a time as this is. When he will pour out his Spirit, there will be great mourning, together and apart; but now we may say there is no mourning. The Lord help us, we have hard hearts and dry eyes under the consideration of all these perils that lie before us.

Use 4. Keep up church watch with diligence, and by the rule. When I say rule, I mean the life of it. I have no greater jealousy upon my heart, than that God should withdraw himself from his own institutions because of the sins of the people, and leave us only the carcase of outward rule and order. What doth God give them for? for their own sakes? No; but that they may be clothing for faith and love, meekness of spirit and bowels of compassion, watchfulness and diligence. Take away these, and farewell to all outward rule and order, whatever they are. Keep up a spirit that may live affected with it: get a spirit of church watch; which is not to lie at catch for faults, but diligently, out of pure love and compassion to the souls of men, to watch over them,—to wait to do them good, all we can. As it was with a poor man, who took a dead body and set it up, and it fell; and he set it up again, and it fell; upon which he cried out, "Oportet esse aliquid intus,"—"There wants something within," to enliven and quicken it;—so is it with church order and rule; set them up as often as you will, they will all fall, if there be not a love to one another, a delighting in the good of one another, "exhorting one another while it is called To-day, lest any be hardened through the deceitfulness of sin."

Use 5. Reckon upon it, that in such times as these are, all of us will not go free. You find no mention of a perilous season in Scripture, but it follows some shall have their faith overthrown, others shall follow pernicious ways, and others shall turn aside. Brethren and sisters, how do you know but you or I may fall? Let us double our watch, every one; for the season is come upon us wherein some of us may fall, and fall so as to smart for it. I do not say we shall perish eternally;—God deliver us from going into the pit! but some of us may so fall as to lose a limb, some member or other; and our works will be committed to the fire that shall burn them all. God hath kindled a fire in Zion that will try all our works; and we shall see in a short time what will become of us.

Use 6. Lastly, take that great rule which the apostle gives in such times as those wherewith we are concerned, "Nevertheless the foundation of God stands sure,"—O blessed be God for it!—"God knows who are his."

What, then, is required on our part? "Let him that nameth the name of Christ depart from evil." Your profession, your privileges, your light, will not secure you; you are gone, unless every one that nameth the name of Christ departs from all iniquity. What multitudes perish under a profession every day! O that our hearts could bleed to see poor souls in danger of perishing under the greatest profession!

Will you hear the sum of all? Perilous times and seasons are come upon us; many are wounded already; many have failed. The Lord help us! the crown is fallen from our head,—the glory of our profession is gone,—the time is short,—the Judge stands before the door. Take but this one word of counsel, my brethren: "Watch, therefore, that none of these things may come upon you, but that you may escape, and be accounted worthy to stand before the Son of God."

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A New Creature (Thomas Watson, c. 1620-1686)

2 Corinthians 5:17 “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” In this Scripture consists the essence and soul of religion. I note here two things: First, that the true definition of a Christian is to be in Christ. "If any man is in Christ." He may be in the visible church—yet not in Christ. It is not to be baptized into Christ's name which makes a true Christian—but to be in Christ, that is, to be grafted into Him by faith. And if to be in Christ makes a Christian—then there are but few Christians. Many are in Christ nominally, not really; they are in Christ by profession, not by spiritual union. Are they in Christ—who do not know Him? Are they in Christ—who persecute those who are in Christ? Surely, such a holy head as Christ, will disclaim such spurious members. Second, whoever is in Christ, is a new creature. For illustration, I shall show what a new creature is; and what kind of work it is. What a new creature is. It is a second birth added to the first birth, John 3:3. It may be thus defined: it is a supernatural work of God's Spirit, renewing and transforming the heart into the divine likeness. The efficient cause of the new creature, is the Holy Spirit; no angel or archangel is able to produce it. Who but God, can alter the hearts of men—and turn stones into flesh? If the new creature was not produced by the Holy Spirit—then the greatest glory in a man's conversion would belong to himself; but this glory God will not give to another. The turning of the will to God—is from God. The instrumental cause by which the new creature is formed, is the Word of God. James 1:18, "He chose to give us birth through the word of truth." The Word is the seed—out of which springs the flower of the new creature. The matter of which the new creature consists is the restoring of God's image lost by the fall. QUESTION. But does God, in the new creature, give a new soul? ANSWER. No, He does not bestow new faculties—but new qualities. As in the altering of a lute, the strings are not new—but the tune is mended; so, in the new creature, the substance of the soul is not new—but is now tuned by grace. The heart that before was proud—is now humble; the eyes that before were full of lust—are now full of tears. Here are new qualities infused. What kind of work the new creature is. The new creature is a work of divine power; so much it imports, because it is a creation. The same power which raised Christ from the grave, goes to the production of the new creature, Ephesians 1:20. It is a work of greater power to produce the new creature—than to make a world. It is true, in respect to God, all things are equally possible to Him; but, as to our understanding, it requires a greater power to make a new creature than to make a world, for: 1. When God made the world He met with no opposition—but when God is about to make a new creature He meets with opposition. Satan opposes Him, and the heart opposes Him. 2. It cost God nothing to make the world—but to make the new creature costs Him something. Christ Himself was glad to become man. In making the world, it was but speaking a word; but, in making of the new creature, it cost Christ the shedding of His blood! 3. God made the world in six days—but He is carrying on the new creature in us all our lives long. The new creature is but begun here; it is not perfected or fully drawn in all its orient colors—until it comes to heaven. The new creature is a work of free grace. There is nothing in us, to cause God to make us anew. By nature we are full of pollution and enmity—yet now God forms the new creature. Behold the banner of love displayed! The new creature may say, "By the grace of God I am what I am!" In the creation, we may see the strength of God's arm; in the new creature, we may see the working of God's heart. That God should consecrate any heart, and anoint it with grace, is an act of pure love! That He should pluck one out of the state of nature, and not another—must be resolved into sovereign grace. Matthew 11:26, "Even so, Father, for so it seemed good in Your sight." This will increase the saint's triumphs in heaven, that the lot of free grace should fall upon them—and not on others. The new creature is a work of rare excellency. A natural man is a lump of dirt and sin mixed together. God loathes him! But upon the new creature is a spiritual glory, as if we should see a piece of clay, turned into a sparkling diamond! Song of Solomon 3:6, "Who is this that comes out of the wilderness, perfumed with myrrh and incense?" That is the natural man coming out of the wilderness of sin, perfumed with all the graces of the Spirit. The new creature must be glorious, for it partakes of the divine nature, 2 Peter 1:4. A soul beautified with holiness is like the sky, bespangled with glittering stars; it is God's lesser heaven, Isaiah 57:15. In the incarnation, God made Himself in the image of man; in the new creation, man is made in the image of God. By our being creatures, we are the sons of Adam; by being new creatures we are the members of Christ. Reason makes one live the life of man—the new creature makes him live the life of God. A new creature excels the rational nature—and equals the angelic. It is excellent to hear of Christ's being crucified for us—but more excellent to have Christ formed in us! Concerning the new creature, I shall lay down two positions. POSITION 1. It is not in the power of a natural man to convert himself, because it is a new creation. As we cannot make ourselves creatures, so we cannot make ourselves new creatures. QUESTION. But why does God command us to convert ourselves, if we have no power? Ezekiel 18:31, "Make yourselves a new heart and a new spirit." ANSWER 1. We once had power. God gave us a stock of holiness—but we lost it. If a master gives his servant money to employ in his service, and he wastes and embezzles it, may not the master require his money of him? Though we have lost our power to obey—God has not lost His right to command. ANSWER 2. Though men cannot convert themselves and make themselves new creatures—yet they may do more than they do. They may avoid temptations, they may read the Word. The same feet that carry them to a theater—will carry them to a sermon. They may implore divine grace. But they don't do what they are able to do; they put God to the trial, whether He will give saving grace. ANSWER 3. God is not lacking to those who seek Him for grace. He is willing to put forth His helping hand. With His command there goes a promise, Ezekiel 18:31, "Make yourselves a new heart and a new spirit"; and there is a promise, Ezekiel 36:26, "A new heart also will I give you." POSITION 2. When God converts a sinner, He does more than use a moral persuasion—for conversion is a new creation. Ephesians 4:24. The Pelagians talk much of free-will. They say, "The will of man is, by nature, asleep; and conversion is nothing but the awakening a sinner out of sleep, which is done by moral persuasion." But man is, by nature, dead in sin, Ephesians 2:1. And God must do more than awaken him. He must enliven him, before he is a new creature. USE 1. Of terror to such as are not new creatures, such as are still growing upon the stock of old Adam, who continue in their sins and are resolved so to do. These are in the gall of bitterness and are the most miserable creatures that ever God made—except for the devils. These stand in the place where all God's arrows fly; these are the center where all God's curses meet. An unregenerate person is like one in debt—who is in fear of being arrested by death and carried prisoner to hell. Can that traitor be happy—who is fed by his prince in prison—only to be kept alive for execution? God feeds the wicked like prisoners. They are reserved for the day of wrath, 2 Peter 2:9. How should this frighten men out of their natural condition and make them restless until they are new creatures! USE 2. Of trial as to whether we are new creatures or not. Our salvation depends upon it. I shall show you the counterfeits of the new creature; or that which seems to be the new creature—but is not. 1. Natural honesty, moral virtue, prudence, justice, liberality, temperance—these are not the new creature. These make a glorious show in the eye of the world—but differ as much from the new creature, as a stick differs from a star. Morality indeed is commendable, and it would be well if there were more of it. This our Savior loves, Mark 10:21, "Then Jesus beholding him, loved him." It was a love of compassion, not election. Morality is but nature at its best; it does not amount to grace. There is nothing of Christ in morality. That fruit is sour—which does not grow on the root of Christ. Moral actions are done out of a vain-glorious motive, not any respect to God's glory. The Apostle calls the heathen magistrates unjust, 1 Corinthians 6:1. While they were doing justice in their civil courts—they were unjust in God's court. Their virtues became vices—because faith was lacking; and they did all to raise trophies for their own praise and fame. Morality is but the wild olive tree of nature; it does not amount to grace. Heat water to the highest degree—and you still cannot make wine out of it; it is water still. Just so, let morality be raised to the highest, it is nature still; it is but old Adam put in a better dress. I may say to a moral man, "yet lack you one thing," Mark 10:21. Moral virtue may exist with the hatred of godliness. A moral man hates true holiness—as much as he does vice! The Stoics were moralists and had sublime notions about virtue—yet were the deadliest enemies Paul had, Acts 17:18. Morality is but a counterfeit jewel—not the new creation. "I tell you the truth, no one can see the kingdom of God unless he is born again." John 3:3. "You must be born again." John 3:7. 2. Religious education is not the new creature. Education greatly cultivates and refines nature. Education is a good wall to plant the vine of grace against—but it is not grace. King Jehoash was good as long as his uncle Jehoiada lived—but when Jehoiada died, all Jehoash's religion was buried in his uncle's grave! "Joash did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him." 2 Kings 12:2. Have we not seen many who have been trained up religiously under their parents, and were very hopeful—yet these fair blossoms of hope have been blown off—and they have lived to be a shame to their parents! 3. A form of godliness is not the new creature. Every bird which has fine feathers, does not have sweet flesh. All who shine with the golden feathers of profession, are not saints. 2 Timothy 3:5, "Having a form of godliness—but denying the power." What is a lifeless form? Formality is the ape of piety! Formalists may perform all the external parts of religion—they may pray, fast and give alms. Whatever duties a believer does in sincerity—the same may a formalist do in hypocrisy. How devout were the Pharisees! How humble was Ahab! What a reformer was Jehu! Yet this was but a formal show of religion! Daedalus, by art, made images to move by themselves, insomuch that people thought they were living. Formalists so counterfeit and play at devotion—that others think they are living saints. They are religious charlatans! 4. Every change of opinion does not amount to the new creature. Man may change from error to truth—yet be no new creature. Here is a change in the head—but not in the heart. One may be orthodox in his judgment, yet not cordially embrace the gospel. He may be no papist—yet no true believer. He who is changed only in opinion, is but almost a Christian, and shall be but almost saved—yet fully damned! 5. Every sudden passion or stirring of the affections, is not the new creature. There may be affections of sorrow. Some, upon reading the history of Christ's passion, may be ready to weep—but it is only a natural sentimentality and tenderness, which relents at any tragic sight. Affections of desire may be stirred. John 6:34, "Lord, evermore give us this bread!" But these same people basely deserted Christ and no longer followed Him, verse 66. Many desire heaven—but will not come up to the price! Affections of joy may be stirred. In the parable of the soils, the second sort of hearers are said to receive the word with joy, Matthew 13:20. What was this but to have the affections moved with delight in hearing! Yet, that this did not amount to the new creature is plain, first, because those hearers are said to have no root. Second, because they fell away, verse 21. King Herod heard John the Baptist gladly; he was much affected with John's preaching. Where then was the defect? Why was not Herod a new creature? The reason was, because Herod was not reformed by the Baptist's preaching. His affections were moved—but his sin was not removed! Many have sweet motions of heart, and seem to be much affected with the Word—but their love to sin is stronger than their love to the Word! Therefore, all their good affections prove abortive and come to nothing. 6. One may have trouble for sin—yet not be a new creature. Trouble of spirit may appear while God's judgments lie upon men. When these are removed, their trouble ceases. Psalm 78:34, 36, 37, "When He killed some of them, the rest began to seek Him; they repented and searched for God. But they deceived Him with their mouths, they lied to Him with their tongues, their hearts were insincere toward Him, and they were unfaithful to His covenant." Metal that melts in a furnace, when taken out of the furnace will return to its former hardness. Many in time of sickness seem to be like melted metal. What weeping and wringing of hands! Do not these look like new creatures? But as soon as they recover—they are as bad as ever! Their pangs leave them—and it never comes to a new birth. 7. A man may have some actings of the Spirit—yet not be a new creature. The Apostle supposes a case that one might be made partaker of the Holy Spirit yet fall away, Hebrews 6:4. A man may have some slight transient work of the Spirit—but it does not go to the root. He may have the common gifts of the Spirit—but not the special grace. He may have the Spirit to convince him—but not to convert him. The light he has, is like a winter sun which has little or no influence. It does not make him more holy; he has the motions of the Spirit—but walks after the flesh. 8. Every abstaining from sin, is not the new creature. First, this abstaining may be from restraining grace—not renewing grace—as God withheld Laban from hurting Jacob, Genesis 31:24. The Lord may restrain men from sin—by the terror of a natural conscience. Conscience stands as the angel with a drawn sword, and says, "Don't commit this evil." Men may be frightened from sin—but not divorced from sin! Second, men may abstain from sin for awhile—and then return to it again; as Saul left off pursuing David for some time—and then hunted him again. This is like a man that holds his breath under water, and then takes a breath again. Jeremiah 34:15-16, "Recently you repented and did what is right in my sight. But now you have turned around and profaned my name." Third, men may leave gross sins—and yet live in more spiritual sins. They may leave drunkenness, and live in pride. They may leave immorality, and live in malice. The Pharisee boasted that he was no adulterer—but he could not say that he was not proud or superstitious. Here he left gross sin—and lived in spiritual sins! Fourth, men may leave sin partially, abstain from some sin—not all. They feed some sin in a corner. Herod left many sins—but one sin he lived in, namely, incest. All this does not amount to the new creature. I shall show you wherein the essence of the new creature consists. First, in GENERAL. To the constituting of the new creature, there must be a great change wrought. He who is a new creature is not the same man he was. He is of another spirit. Numbers 14:24, "My servant Caleb, because he had another spirit." When the harlot Lais came to one of her old acquaintances after he was converted, and tempted him to sin, he said, "I am not the same man!" When one becomes a new creature, there is such a visible change, that all may see it. Therefore, it is called a change "from darkness to light," Acts 26:18. Paul, a persecutor, when converted, was so altered that all who saw him were amazed at at him, and could scarcely believe that he was the same person, Acts 9:21. It was as if another soul had lived in the same body! Mary Magdalene, an unchaste sinner, when once savingly wrought upon—what a penitent creature she became! Her eyes once were enticements to lust—she now uses them to wash Christ's feet with her tears. The hair which she was so proud of and which was a net to entangle her lovers—she now she now uses it to wipe Christ's feet with. Thus the new creature makes a visible change. Such as are the same as they were—as vain and proud as ever—there is no new creature to be seen; for then a mighty change would appear. 1 Corinthians 6:11, "And such were some of you—but you are washed—but you are sanctified." But every change does not evidence the new creature. There is a change from one extreme to another, from a prodigal—to an usurer, from a Turk—to a Papist. This is as if one should recover from one disease—and die of another! There is an outward change, which is like the washing of a swine. Ahab was much changed to outward view, when he "tore his clothes, and put on sackcloth," 1 Kings 21:27, insomuch that God stood and wondered at him, "See how Ahab humbles himself!" Yet, for all this, he was but a hypocrite. QUESTION. What change, then, is that which is requisite in the new creature? ANSWER. It is an inward change—a change of heart. Though the heart is not newly made—it is newly molded. Jeremiah 4:14, "Oh, Jerusalem, wash your heart!" Ahab's clothes were rent—but not his heart! The outward change will do no good, without the inward change. What will become of those, then—who have not so much as an outward change? Thus you see in general that, in the production of the new creature, there must be a change. Second, and more PARTICULARLY, the change in the new creature consists in two things, and they are both set down in the text: "old things are passed away; behold all things are become new." The first trial of the new creature is this: "Old things are passed away." Old pride, old ignorance, old malice; the old house must be pulled down, before you can set up a new one. OBJECTION. But if all old things must pass away—then there are no new creatures. Who can be quite freed from sin? Does not Paul complain of a body of death? ANSWER. We must know that the change wrought in the new creature, though it is a thorough change—yet it is not a perfect change. Sin will remain. As there is a principle of grace—so there is a principle of corruption. Like wine and water mixed, there is in the regenerate, flesh as well as spirit. Here a question arises. QUESTION. If sin in the regenerate is not quite done away—then how far must one put off the old man, that he may be a new creature? ANSWER 1. There must be a GRIEVING for the remains of corruption. Romans 7:24, "O wretched man that I am, who shall deliver me from this body of death!" Paul did not cry out of his sufferings, his being beaten with rods, shipwrecked, stoned; but, like the bird of paradise, he bemoaned himself for sin! In the new creature, there must be a daily mourning for the indwelling presence of corruption. A child of God does not wear sin as a gold chain—but as a fetter. ANSWER 2. In the new creature, there must be a DETESTATION of old things—as one would detest a garment in which is the plague. It is not enough to be angry with sin—but we must hate it. Psalm 119:163, "I hate and abhor lying." Hatred is the highest degree of enmity, and we must hate sin not only for its hurtful effect—but its loathsome nature, as one hates a toad for its poisonous quality. ANSWER 3. In the new creature, there is an OPPOSITION against all old things. A Christian not only complains of sin—but fights against it, Galatians 5:17. But may not a natural man oppose sin? Yes—but there is a great difference between his opposing sin—and the new creature's opposing it. First, there is a difference in the MANNER of opposition. The natural man opposes sin only for the shame of it—as it eclipses his reputation; but the new creature opposes sin for the filth of it. It is the spirit of mischief; it is like rust to gold, or as a stain to beauty. The natural man does not oppose all sin. He does not oppose inward sins. He fights against such sins as are against the light of a natural conscience—but not against heart-sins, such as the first risings of vain thoughts, the stirrings of anger and lust, and the venom and impurity of his nature. He does not oppose gospel sins: pride, unbelief, hardness of heart, spiritual barrenness. He is not troubled that he can love God no more. He does not oppose complexion-sins, such sins as the bias of his heart carries him more strongly to—such as lust or avarice. He says of his constitution-sins, as Naaman, 2 Kings 5:18, "In this thing, may the Lord pardon your servant." But the new creature opposes all kinds of sin, as he who hates a serpent hates all kinds of serpents. Psalm 119:104, "I hate every false way." Second, there is difference between the natural man's opposing sin and the new creature's opposing sin—in regard to the MOTIVES. A natural man opposes sin from carnal motives—to stop the mouth of conscience, and to prevent hell. But the new creature opposes sin upon more noble motives—out of love to God, and fear of dishonoring the gospel. ANSWER 4. In the new creature, there is a MORTIFYING of old corrupt lusts. Galatians 5:24, "Those who are Christ's, have crucified the flesh." The new creature is said to be dead indeed unto sin, Romans 6:11. He is dead as to the love of sin—that it does not captivate. He is dead as to the power of sin—that it does not command. The new creature is continually crucifying sin. Some limb of the old Adam drops off every day. Though sin does not die perfectly, it dies daily. A gracious soul thinks he can never kill sin enough. He deals with sin as Joab did with Absalom, 2 Samuel 18:14, "He took three darts in his hand and thrust them through the heart of Absalom." So, with the three darts—faith, prayer, and repentance—a Christian thrusts through the body of sin! He never thinks this Absalom is enough dead! Try yourself, then, and see if you have this first sign of the new creature, "old things are passed away." There is a grieving for sin, a detesting of it, an opposing of it, and a mortifying of it. This is the passing away of old things, though not in a legal sense—yet in an evangelical sense; and, though it is not to satisfaction—yet it is to acceptance. The second trial of the new creature is this: "All things are become new." The new creature is new all over. Grace, though it is but in part—yet it is in every part. By nature, every branch of the soul is defiled with sin—as every part of wormwood is bitter. So it is in regeneration: every part of the soul is replenished with grace; therefore, grace is called the new man, Ephesians 4:24. Not a new eye or a new tongue—but a new man; there are new dispositions, new principles, new aims, "all things are become new!" In the new creature, there is a new UNDERSTANDING, Ephesians 4:23, "Be renewed in the spirit of your mind." The first thing an artist draws in a portrait, is the eye. When God newly draws us and makes us new creatures, the first thing He draws in our souls is a new eye. The new creature is enlightened to see that which he never saw before. He knows Christ after another manner. An unconverted man, by the light of common grace, may believe Christ to be the Son of God; but the new creature knows Christ after another manner—so as to esteem Him above all, to adore Him, to touch Him by faith, to fetch a healing virtue from Him. The new creature knows himself better than he did. When the sun shines into a room—it reveals all the dust and cobwebs in it. Just so, when the light of the Spirit shines into the heart—it reveals that corruption which before lay hidden; it shows a man his own vileness and nothingness. Job 40:4, "Behold, I am vile!" A wicked man, blinded with self-love, admires himself—like Narcissus who, seeing his own reflection in the water, fell in love with it. Saving knowledge works self-abasement. "Lord, You are in heaven, and I am in hell," said a martyr. Has this day-star of knowledge shined on our mind? The new creature is renewed in his CONSCIENCE. The conscience of a natural man is either blind, dumb, or seared; but conscience in the new creature is renewed. Let us examine—does conscience check for sin? The least hair makes the eye weep, and the least sin makes conscience smite. How did David's heart smite him for cutting off the lap of Saul's garment! A good conscience is a star to guide, a register to record, a judge to determine, and a witness to accuse or excuse. If conscience does all these office right—then it is a renewed conscience, and speaks peace. In the new creature, the WILL is renewed. The will, having a new bias of grace put into it, is strongly carried to good. The will of a natural man opposes God. When the wind goes one way and the tide another—then there is a storm. So it is when God's will goes one way and ours another. But when our will goes with God's, as the wind with the tide—then there is a sweet calm of peace in the soul. The sanctified will answers to God's will as the echo to the voice. Psalm 27:8, "When You said, seek you My face, my heart said unto You, Your face, Lord will I seek." And the will, being renewed, carries all the affections along with it. The new creature has a new LIFE. Grace alters a man's walk. "Whoever claims to live in him must walk as Jesus did." 1 John 2:6. "So that you may walk worthy of the Lord, fully pleasing to Him, bearing fruit in every good work and growing in the knowledge of God." Colossians 1:10. Before he walked proudly—now he walks humbly. Before he walked loosely—now he walks holily. He makes the Word his rule, and Christ's life his pattern. A ship can be sailing eastward—but, if there comes a gale of wind, it blows it westward. So, before a man sailed hell-ward and, all of a sudden, the Spirit of God comes upon him and blows him heavenward. Here is a new life. It was a speech of Oecolampadius, "I would not speak nor do anything that I thought Jesus Christ would not approve of, if He were here physically present." Where there is circumcision of heart, there is circumspection of life. If we find that all things are become new—then we are new creatures and shall go to the new Jerusalem when we die. USE 3. Of exhortation. Labor to be new creatures; nothing else will avail us. Galatians 6:15, "Neither circumcision avails anything, nor uncircurncision—but a new creature." We are for new things. We love new fashions—why not new hearts? But people are full of prejudices against the new creature. OBJECTION 1. If we are new creatures, there must be so much strictness in religion, so much praying and watching—this discourages us. ANSWER 1. Is there anything excellent to be obtained, without labor? What pain is taken in searching for a vein of silver or seeking for pearls? Men cannot have the world without labor—would they have eternal salvation without labor? ANSWER 2. The labor in true religion, bears no proportion with the reward. What are a few tears shed, compared to an eternal weight of glory? The soldier is content to wrestle with difficulties and undergo a bloody fight for a glorious victory. In all labor for heaven, there is profit. It is like a man who digs in a golden mine—and carries away all the gold! ANSWER 3. Men take more pains to go to hell. What pains does an ambitious man take to climb to the pinnacle of honor? Tullia rode over the dead body of her father, to be made queen. How does the covetous man tire himself, and break his sleep and his peace—to get the world? Thus, some men take more pains in the service of sin—than others do in pursuit of holiness. Men talk of pains in religion—but, when God's Spirit comes into a person—He turns labor into delight. It was Paul's heaven to serve God, Romans 7:22. The ways of wisdom are ways of pleasantness, Proverbs 3:17. It is like walking among beds of spices—which cast forth a sweet perfume. OBJECTION 2. But if we leave our old company and become new creatures—we shall be exposed to many reproaches. ANSWER. Who are those who speak evil of religion—but such as are evil? Besides, is it not better that men reproach us for being godly—than that God damn us for being wicked? Matthew 5:11, "Blessed are you when men shall revile you." Stars are never the less glorious though they have ugly names given them like "the bear" and "the dragon." A saint's reproaches are like a soldier's scars, honorable. 1 Peter 4:14, "If you are reproached for the name of Christ, the Spirit of God and of glory rests upon you." While men clip your reputation to make it weigh lighter—they make your crown heavier. Having answered these objections, I come now to resume the exhortation. I shall give some MOTIVES to labor above all things, to be new creatures. 1. In this true Christianity consists. It is not baptism which makes a Christian; many professors are no better than baptized heathens! The essential part of religion lies in the new creature. Romans 2:29, "Circumcision is that of the heart." Everything has a name from the better part. We call a man a reasonable creature because of his soul, which is the more noble part; so one is called a Christian because he acts from a principle of the new creature, which the carnal man does not. 2. It is the new creature, which fits us for communion with God. We cannot converse with God until then. Birds cannot converse with men—unless they have a rational nature put into them. Nor can men converse with God—unless, being made new creatures, they partake of the divine nature. Communion with God is a mystery to most. Everyone who hangs around the court, does not speak with the king. All who meddle with holy duties and, as it were, hang about the court of heaven do not have communion with God. It is only the new creature who enjoys God's presence in ordinances, and sweetly converses with Him as a child with a Father. The NECESSITY of being new creatures. 1. Until then, we are odious to God. Zechariah 11:8, "My soul loathed them." To God, an unrepentant sinner is worse than a toad. A toad has no poison, but what God has put into it; but a sinner has that which the devil has put into him. Acts 5:3, "Why has Satan filled your heart to lie?" A wicked man is possessed with an evil spirit. One man is possessed with the devil of pride, another with the devil of malice. To be possessed with the devil, must make a person odious to God! Thus he remains, until he becomes a new creature. 2. Until we are new creatures, our duties are not accepted with God. They are but wild grapes. God accepts no man—except where He sees His own image. The new creature is called the renewing of God's image, Ephesians 4:24. When they brought Tamarlane a pot of gold, he asked what stamp it had on it; and, when he saw the Roman stamp on it, he refused it. Just so, if God does not see His own stamp and image on the soul—He rejects the most splendid religious services. Duties of religion are not accepted without the new creature, because there is that lacking, which makes them a sweet savor to God. The holy oil for the tabernacle was to be made of several spices and ingredients, Exodus 30:23. Now, if any of these spices had been left out, it would not have been pleasing to God. The unregenerate man leaves out the chief spice in his duties, and that is faith. Hebrews 11:6, "Without faith it is impossible to please God." Faith lays hold on Christ—and so is accepted. Such as are not new creatures—but grow upon the stock of old Adam, get no benefit by ordinances. They are to them as medicine in a dead man's mouth—they lose their virtue! Nay, not only do ordinances do them no good—but they hurt them. It would be sad if all a man ate, would turn to poison. The word preached is a savor of death; it is not healing—but hardening to them. Nay, Christ Himself is a rock of offense to them, 1 Peter 2:8. The wicked stumble at a Savior—and suck death from the tree of life! Without being new creatures, we cannot arrive at heaven. Revelation 21:27, "Nothing impure will ever enter it." Heaven is not like Noah's ark, which received clean and unclean. A sinner is compared to swine, 2 Peter 2:22. Shall a swinish creature tread upon the golden pavement of heaven! Indeed, the frogs came into king Pharaoh's court; but in heaven there is no entertainment for such vermin. It is only the new creature which qualifies us for glory. This consecrates the heart, and only the pure in heart shall see God. The new creature elevates the soul—as the loadstone elevates the iron. A soul renewed by grace, is fit to ascend to the heavenly glory. The excellency of the new creature consists in two things: The nobility and the immortality. 1. The nobility. The new creature fetches its pedigree from heaven; it is born of God. God counts none else of the royal blood. The new creature ennobles a man's spirit. He aspires after the favor of God, and looks no lower than a heavenly crown. The new creature raises one to honor. He excels the princes of the earth, Psalm 89:27, and is a joint heir with Christ. 2. The immortality. The new creature is begotten of the incorruptible seed of the Word, and never dies. It lasts as long as the soul, as long as heaven. God has laid out great cost for it and, if it perishes, He would lose all his cost. When Xerxes destroyed all the temples in Greece, he caused the temple of Diana to be preserved for its beautiful structure. The new creature is God's temple, adorned with all the graces, which He will not allow to be demolished. Riches take wings, king's crowns tumble in the dust. Nay, some of the graces may cease—faith and hope shall be no more. But the new creature abides forever! 1 John 2:27. The misery of the unregenerate creature. Dying as he is. I may say so of him, as Christ said of Judas, Mark 14:21, "Far better for him if he had never been born!" Better to have been a toad, a serpent, anything—if not a new creature. The old sinner must go into old Tophet, Isaiah 30:33. Damned captives will have nothing to ease their torments—not one drop of honey in all their gall. In the sacrifice of jealousy, there was no oil put into it, Numbers 5. In hell, there is no oil of mercy put to the sufferings of the damned to soothe them. Therefore, get out of the wild olive tree of nature. Labor to be new creatures—lest you curse yourselves at last! A sinful life, will cause a hopeless and despairing death. QUESTION. What shall we do to be new creatures? ANSWER 1. The preaching of the Word is the seed of which the new creature is formed. This is the trumpet which must make the dead in sin come out of their grave! ANSWER 2. Pray earnestly for the new creature: "Lord, You have made me once—make me again! What shall I do with this old heart? It defiles everything it touches!" Urge God with His promise, Ezekiel 36:26, "A new heart also will I give you." Say, "Lord, I am as these dry bones—breathe a supernatural life of grace into me!" Ezekiel 37:10. USE 4. Of thankfulness. Let such as are new creatures, stand upon Mount Gerazim, blessing and praising God. Ascribe all, to the riches of God's love; set the crown upon the head of free grace! God has done more for you—than if He had made you kings and queens! Though you have not so much of the world as others, you are happier than the greatest monarchs upon earth! And, I dare say, you would not change place with any of them. The Apostles seldom speak of the new creation—but they always join some thankful praises with it. 1 Peter 1:3, "Blessed be God, who, according to His abundant mercy, has begotten us again to a living hope." Colossians 1:12, "Giving thanks to the Father, who has made us fit for the inheritance in light." The new creature is a sign of election—a badge of adoption. What distinguishing love is this—that God should make any of us new creatures—when He has left the greatest part of the world to perish in their sins! Such as are objects of mercy should be trumpets of praise!

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