Spiritual Refining, Religious treatise · Section 5 · Sermon 42
SERMON XLII.
Shewing what the New Creature doth not imply, and to what it is oppoſed.
GAL. 6. 15.
For in Chriſt Jeſus neither circumciſion nor uncircumciſion availeth any thing, but a new creature.
THe work of grace regenerating and renewing us, is here called A new Creature, or Creation (as you have heard:) And this phraſe ſignifieth two things.
1. That it is the work ſolely and wholly of God, for he can onelyonly create. If God ſhould onelyonly make thee a man, and thou make thy ſelf righteous, or a new Creature, thou ſhouldſt do ſomething better then God: For Melius eſt te eſſe juſlum, quam te hominem eſſe, It is better for thee to be a righteous man, then to be a man, ſaid Auſtin. Now though this point of Gods ſole and irreſiſtable efficiency in point of grace, be of large and noble concernment both Doctrinally and Practically, yet I ſhall ſay no more of it then what hath been delivered, reſerving the reſidue of that poſition, to ſome other opportunity, and ſeaſonable Text.
I come therefore in the next place to the ſecond thing implyed in the adjunct that qualifieth this Creature, It is a new creature, which denoteth the great excellency, and noble nature of it: for ſo the word New is uſed frequently in Scripture, for that which is excellent and admirable; though here in the Text it doth eſpecially relate to an oppoſition between the Old things that formerly were done by this Regenerate perſon, and the New things he now exerciſeth himſelf in.
The Obſervation from the Text is obvious. The work of grace regenerating maeth Obſ.us altogether new.
That new and glorious Body which the people of God ſhall have by their reſurrection, doth not more exceed this vile, mortal, and infirm body that we now bear about with us; then the alteration and change God makes in the ſoul when he reneweth it, cauſeth it for the future to differ from what it was formerly; then proud, now humble; then earthly, now heavenly. Then it was like Naaman before his waſhing, full of a loathſom leproſie; but now like his skin after his waſhing, freſh and beautiful. Before it was like a Lazarus, full of noyſom Ulcers and ſores; but ſince it is like Abſolom, that was comely from the head to the foot. This point deſerveth diligent explication, becauſe it will be a mirror or glaſſe to ſee your ſelves in, as alſo to know whether you may go on comfortably in the way you are in, or elſe wholly begin a new courſe: for the Apoſtle by this ſuppoſeth, That a man may live many years in the outward priviledges of the Church, and in the diſcharge of the publick duties which relate to Gods worſhip, and yet be an old creature, he muſt begin all anew again: Do not therefore think it ſtrange, thou who haſt ſerved God, as thou thinkeſt, this fifty or threeſcore years, if it be told thee that thou art yet to begin to be a Diſciple of Chriſt. The Apoſtle in this Text tels us what is true Chriſtianity, wherein the marrow of Chriſtian Religion conſiſts, viz. Not in external duties, but in a new ſanctification of the whole man: This is the Holy of Holies, whereas duties are like the outward porch of the Temple: I ſhall proceed in this method.
1. I ſhall inform you what the phraſe doth not imply.What new creature doth not imply. 1. It doth not imply that there was no ſuch work before the times of the Goſpel.
2. What it doth oppoſe.
This expreſſion, A new creature, doth not imply
Firſt, As if there never were ſuch a work of God in the world, before the times of the goſpel For although this phraſe be uſed in the new Teſtament, yet Shem, Enoch, Adam, after repentance, all theſe were new creatures. So that this new creation was as ſoon as ever there was any godly man in the world: It is true, the Goſpel-adminiſtrations have many prerogatives above that of the Law: hence it is called in a peculiar manner, The Kingdome of Heaven, but yet this work of God in regenerating and renewing, was in that former diſpenſation as well as now, though it may be not ſo many in number were begotten unto God. Here Rachel is more fruitfull then Leah, as I may ſo allude. Though God ceaſed from this work of Creation on the ſeventh day in reſpect of temporal objects, yet not of ſpiritual. Nor
Secondly, Is this new creature ſo to be underſtood, as if it ſhould alwaies be ſuking 2. Not that new faith &c. ſhould be looked after.after new religion, a new faith, new worſhip, and ſo ſhould every day have ſome new thing. No, but the Doctrine, the pure worſhip of Chriſt, the holy life commanded in the word, this new creature applyeth it ſelf to, receiveth it without any further change or alteration, though the uſe and cuſtom of it be never ſo old. Indeed when a Church is become like the Chaos at firſt, darkneſs of ignorance and prophaneneſs, ſpreading it ſelf all over; then as the Apoſtle preſſeth, 1 Cor. 3. They are to become a new lump: but when the pure Doctrine and way of God is received and imbraced, there ſtill to affect new things, is as if a man ſhould not be content with the Sun or Earth, but to deſire a new Sun and a new Earth. Though this new creature is to grow in knowledge, faith, and other graces, yet they are not to look for new things above what is written. The Scripture is like the body of the Sun, into which God hath put all light: And ſaith Turtullian well, Hoc primu… credimus cum credimus, quod nihil ultra credere debemus, This we firſt believe, as ſoon as ever we beleeve, That the Scriptures are like Hercules his pillars with this Motto, Ne plus ultra.
Thirdly, This new creature is not ſo to be underſtood, as if it did make a man ſubſtantially 3. Not that it makes a man eſſentially newand eſſentially new. For a man might ask, Where is this new creature? Doth it give a new ſoul? A new body? Another kind of natural life then other men have? No, this new creation is not in reſpect of ſubſtantials, though the ſcripture calls it the New man, but onelyonly becauſe of Accidentals. A man by this hath a new faith, new repentance, new affections, new deſires, and a new converſation; and certainly this moral change is of as great efficacy and wonder, as a naturall change. It is not therefore to be expected as if this grace of God ſhould work bodily changes, though it makes a change of the body. Thy eye is changed, thy Tongue is changed, for theſe were inſtruments of evil, but now of good.
Fourthly, This new change or creature is not ſo to be explained, as if it were only 4. Not that it is in life onelyonly.in the outward lives of men. For though it demonſtrate it ſelf there in part, yet the Choyceſt, and moſt Noble operation, is within upon the underſtanding heart, and will of a man. This new creation is moſt potent there, where it is inviſible to the bodily eye. For if this new creature were no more then an outward change in our lives, then we might finde ſuch in Plato's or Socrates, and Ariſtotles School. To define a man to be a godly man by outward duties onelyonly, is to define a man by his body, and not by his ſoul, which is the main part: though therefore thou haſt given over thy former lend and ungodly practices, yet we cannot preſently ſay, Behold, a new creature; for though all old outward things are paſſed away, yet not all old inward. Therefore the promiſe of this great work of God is primarily upon the heart, and inward parts of a man: and David, though totally abdicating his former wickedneſs, yet cryeth out, Create in me a clean heart, Jer. 31. Pſal. 51.
Neither in the Fifth place is this new creature to be underſtood, as if there were no reliques of the old corruption in ſuch a man. As if in the deſcription of this work, 5. Not that no reliques of the old man remain.you muſt all expect to finde nothing but what is the meer work of God in you, not any thing of your old ſelves, or the old Serpent. No, although Chriſt when he cured any man of his bodily diſeaſe, did it perfectly and preſently, yet the cure of our ſouls is by degrees, and hath much imperfection cleaving to it. There are ſome old dregs in this new wine: yea there is not any one duty, or act of Grace can be done by this new creature ſo perfectly and purely, but that ſome droſs may be found in it. Paul was a new creature, like the ſun among the ſtars, yet he found Evil preſent with him when he would do good: And this God in great wiſedome is pleaſed to do to keep us humble, and low in our ſelves; to be alwaies thirſting and panting after Chriſts grace: That as long as this flux of blood runneth, thou ſhouldeſt alwaies be deſirous to touch at leaſt the hem of his garment. This is neceſſary to the godly, who many times think this mountain of grace is ſo high, that they ſhall never climb to the top of it.
In the ſecond place, Let us conſider the nature of this new creature by what it oppoſeth: What the new creature is oppoſed to.For when the Apoſtle ſaith, a new creature, he ſuppoſeth there are ſome old things to which this ſtands diametrically oppoſite. Therefore the Apoſtle, 2 Cor. 5. 17. expreſly mentioneth the generall of them, when he ſaith, Old things are paſſed away, and all things are become New. Let us therefore examine what thoſe Old things are, in whoſe room this New Creature comes.
Firſt, There are the old things of ſin and ungodlineſs. The glorious ſun and a 1. To the old things of ungodlineſs.dark night can as well ſtand together, as this new Creature; and thy old ſwearing, lying, thy old luſts and prophaneneſs: As ſoon as ever God works this new work upon thee, preſently thoſe old things do not onelyonly paſs away, but are thrown away with great deteſtation: As it is ſaid of Naaman, 2 King. 5. 1. That he was a great man, a man of much eminency, but he was a leper, and till he was waſhed, he was loathſom and unclean. So may we ſay of many a great man, a rich man, a learned, but if an ungodly man, He is altogether unclean. The Apoſtle ſpeaking of the Corinthians what they were formerly, Riotous, Thieves, Unclean, Effeminate, but ye are waſhed, but ye are juſtified, but ye are ſanctified, 1 Cor. 6. 11. Such blackmores muſt have their skins made white: Oh then, Why is it that ſo many who bear the glorious profeſſion of a Chriſtian, ſhould yet wallow in ſuch mire, and vomit? The Apoſtle reckons up many groſs ſins, and tels them, They ſhould not be ſo much as named amongſt them, much leſs then, practiſed, and lived in. Oh, what Miniſter can lift up his voice loud enough, like a trumpet, to declare unto people their tranſgreſſions. Thou art to be a new creature, a new building, Why then is there that old rubbiſh in thy life? Why is not that old houſe pulled down? Why is it that cuſtom, and the Divel, and thy wicked heart is ſtronger to keep thee in theſe bonds, then Gods word, and his Miniſtry are able to unloſe thee out of them. In other things, uſe and cuſtom bringeth contempt and wearineſs, Why ſhould not then dayly ſinning make thee weary? Thoſe old luſts, that afford no new comfort, Why doſt thou not loath it at laſt? If the Iſraelites were weary of Manna, though ſo ſweet and excellent, Why ſhouldſt not thou ſay of theſe husks of ſins and ſwines draff, thou haſt enough? It were impoſſible if this new creation were in thee, thou couldſt live in, and love thoſe unlawfull pleaſures thou haſt been uſed to. Calvin well preſſeth that forementioned Text: Old things are paſſed away, all things are become new, as (ſaith he) Old leaves in Autumn through drineſs they wither, and fall off from the tree, there is no more ſap or juyce to maintain them. Thus when a man is regenerated, thoſe former luſts loſe their vigour and life, they have no more nouriſhment to ſupport them. Be therefore no more blind at noon day: thoſe continual and dayly luſts which thou frequently practiſeſt, demonſtrate to all the world thou art in thy old ſtate of Gall and Bitterneſs: If the fountain were ſweet, it could not ſend forth ſuch bitter ſtreams.
Secondly, That old darkneſs and blindeneſs which was upon his minde, is paſſed away, 3. To old darkneſs & blindneſs.& new lights in the room thereof. I might inſtance in every particular of old corruption in a man, and ſhew you what a new creation there is inſtead thereof; but that would be infinite: I ſhall therefore inſtance in ſome remarkable particulars: And what is more notable then that Chaos, which is on every mans heart before converſion, Darkneſs covering the face of his ſoul, not able to diſcern any ſpiritual thing, yea to judge them folly and madneſs? What doth a man naturally more ſcorn and contemn then the practical power, and preciſe ſtrictneſs of Godlineſs? He ſeeth no lovelineſs, no Majeſty, no beauty in ſupernatural things: Ariſtotle ſaith, That if an old man had the eyes of a young man, he would ſee as well as a young man, becauſe the ſoul in its own operations doth not grow old or weary, but the organ of ſeeing in an old man is more indispoſed and unfit: And we may ſay, if a natural man had the eye of a new creature, he would then ſee, judge, and diſcern as a new creature. The Apoſtle mentioneth this great alteration in men converted, Epheſ. 4. Ye were darkneſs, in the abſtract, but now ye are light in the Lord, yea its called Marvellous light by Peter, 1 Pet. 2. 9. For certainly that light of knowledge, faith, and ſpiritual diſcerning in a Godly man, is wonderful and admirable. So then where this new creation is, that old ſtupiditie, dulneſs, blindeneſs, knowing nothing, and regarding nothing of God, doth pals away; and now they know God, believe his word, and are filled with much delight and comfort thereby. Therefore how canſt thou judge thy ſelf to be a new creature, whoſe right eye is put out, whoſe underſtanding is wholly darkned? Every ſermon is a riddle and parable to thee. The Bible is a book ſealed up to thee: Why is it that thou art no more carefull to get light in thy heart? How hath nature defended the eye, by placing it in an hollow place of the head, fortifying it with skins and an eyelid, and brows, as a three-fold wall to keep off any thing that may hurt it? And wilt not thou be much more deſirous to preſerve ſpiritual ſight?
Thirdly, His old confidence and bold preſumption concerning his good eſtate, and Gods love towards them, that alſo paſſeth away: And inſtead thereof trembling entereth 3. To old preſumption.into his bowels, rottenneſs gets into his very marrow, becauſe he hath felt the terror of the Lord. There is no greater deſtructive principle of that old man in us, then that it bewitcheth a man with a ſelf-flattery, ſelf-fulneſſe, and ſelf-righteouſneſs, that God loves him, that he hath a good heart, and a good God: Thus the divel keeps all things in quiet and peace, till Chriſt a ſtronger comes; but when Mary Magdalen feels the burthen of her ſins, ſhe needs Chriſts comfortable ſpeech to her, That her ſins are forgiven. Davids heart roareth like the ſea, and the windes and tempeſts blowing on it, are not ſtill till God quiet them, She that thought her ſelf full, wanting nothing, now ſhe knoweth ſhe is poor, miſerable, and naked. What a vaſt difference between Paul a Phariſee, and Paul regenerated? Then he was alive, all was well, now he is dead, and ſin kils him. If thou art a New Creature, thou art loathſom, defiled in thy own eyes. Thou ſtandeſt like a Leper aloof off from all the mercies and promiſes of God. Thus God hath ordained, That none ſhould finde reſt to their ſouls, but ſuch who are loaded and burthened, Mat. 11. 22. Now thou haſt a reſt without any burthen, thou haſt an eaſe and never didſt feel a load: This is much to be ſuſpected.
Fourthly, That old end, aim, and ſcope, to which he formerly referred all things, is now changed, and a new white is now ſet up. Every man hath ſome ultimate end 4. To his old ends.to which he doth refer all his actions, that is, the center to which he falls. Now while a man is this old Creature, he looks no further then at earthly comforts, pleaſures, and advantages in this world: Thus they are like bruit beaſts, meaſuring their happineſſe by thoſe objects that do pleaſe the ſenſe: and as Eve deſired to taſt the fruit, Becauſe it was lovely to the eye; ſo do they long to taſt of that fruit which is pleaſing to their corrupt appetites: But ſaith the Apoſtle, Whether we live, we live to the Lord, and whether we dye, we dye to the Lord, Rom. 14. 8. Whom have I in heaven but thee, ſaith David? whereas the property of every natural man is deſcribed, Pſal. 4. Many ſay, Who will ſhew us any good? and the contrary diſpoſition of the regenerate ſheweth it ſelf, But Lord, lift thou up the light of thy countenance upon us: So that if thou art a new creature, thy end is no longer to grow great in the world, no longer to fulfil thy brutiſh luſts, but to glorifie God, and ſave thy ſoul: And this end being earneſtly and affectionately deſired by thee, thou doſt diligently practice all thoſe means that obtain this end in praying often, in examining thy ſelf often, in humiliation, and reformation often. As the ſupreme Orb carrieth all the inferiour Orbs about with its own motion, ſo this great and noble end wheels about all thy actions; every thing is ſubſervient thereunto. Now if we would ask men, What is the great aim and end you propound to your ſelves in this world? Though with their tongue they would hapily ſay, the ſalvation of their ſouls; yet with their lives they would deny this: For if thy end be changed, the means would be changed, the way would be changed thou diſt uſe to live in.
Fifthly, All his former falſe waies of worſhip and ſervice of God, they are renounced, and now he ſerveth God after a new manner. Thus all the heathens when 5. To old falſe waies of Worſhip.they came under this New Creation, they threw away their Idols, they forſook their falſe gods; and if they were not Idolaters, but trained up in ſuperſtitious waies, and a Traditional worſhip invented by their Fore-fathers, as the Jews were, they forſook this alſo. The Kings daughter is to forget & forſake her Fathers houſe. We ſee Paul ſpends much in his Epiſtles to take off the Godly from thoſe very Ordinances God himſelf had commanded, when the time of their abrogation was come. Not but that even this New Creature, may for want of good light and inſtruction be far plunged into ſuperſtitious and unlawful worſhips: But as the Day-ſtar ſhall ariſe in their hearts, ſo by degrees the night will wear away. What agreement hath Chriſt with Belial? ſaith the Apoſtle, handling the caſe of communicating with Idolaters in their Worſhip, 1 Cor. 6. Seeing they are the Temple of the Lord. It is worth the obſervation, Iſa 2. when the people of God by his heavy judgements upon them for their Idolatry, ſhall be weary of it, it is ſaid, They ſhall throw their Idols to the Bats and Owls, that is into dark corners and holes: A fit expreſſion; for as their Idols were blinde, Eyes they had, but did not ſee; ſo they ſhall caſt them away unto blinde creatures. This ſhould make people take heed how they plead for any old thing in religion, meerly becauſe it is old; for then thou ſhouldeſt have continued in thy old popery, in thy old ſuperſtition, which many years ago thou didſt live in. Remember we are to be new Creatures in the Lord, and ſo muſt leave all old falſe wayes; though there may be the good old paths alſo that we muſt enquire after, Jer. 6. 16. when new errors have overwhelmed us.
Sixthly, His old animall and natural actions, they paſſe away, and he is a new creature 6. To old natural actions.in them. Not that he doth not eat and drink ſtill, as if he did not live after the natural way of other men: but onelyonly a new creature over-rules all thoſe actions after a Godly manner, inſomuch that we may ſay, it is new eating, and new drinking when this creation taketh hold of us. For in that former condition,
1. We did onelyonly eat and drink to comfort our ſelves, to ſatisfie nature, or to pleaſe our appetite: But when regenerated, we eat and drink thereby to be enabled in our places to ſerve him, fulfilling that of the Apoſtle, Whether ye eat or drink, or whatſoever ye do, do all to the glory of God. Oh the exactneſſe and excellency of this new creature; it makes new eating, new drinking: now when thou drinkeſt thy ſelfe drunk, Art thou drunk to the glory of God? If grace were in thee, What an alteration would it make?
2. Natural men, they eat without fear, Jude 12. They do not remember their Mortality, How quickly Gods judgements may come upon them: Thoſe who were drowned in the deluge, the old world lived in this old corruption; they did eat and drink, and gave in marriage: That is, ſpent their time in the uſe of the creatures with much carnal jollity and mirth, and then the flood over-whelmed them on a ſudden. Oh there is a great deal of carnal eating and feaſting, a great deal of carnal mirth in the Creatures. But when a man is made this new Creature, he uſeth all theſe comforts with temperance and an holy fear. I beat down my body, ſaith Paul: That is, he kept himſelf in an holy ſtrict way in the uſe of all lawful comforts, that no ſpark of fire might ſuddenly break out and ſet him on fire. Thus Job, He ſacrificed unto God, and was afraid, leaſt while his ſons were feaſting, they ſhould ſin againſt him. David prayeth about ſome, That their table might become a ſnare unto them. And certainly this is the portion of wicked men, their eating, their drinking is a ſnare to them; their mirth and jollity is a ſnare unto them: They marry, they buy houſes, oxen, and theſe things hinder them from coming to the feaſt when invited. But this new Creature is taught otherwiſe, He marrieth as if he married not, he buyeth as if he bought not, he uſeth the world as not overuſing it. And truly this work of grace is not only ſeen in caſting away the works of darkneſſe, unqueſtionable ſins; but in a gracious moderating and ordering all lawful comforts.
Seventhly, That old way they were accustomed unto in their civil actions and 7. To old ways in civil actions and relations.relations, this new creature changeth: And indeed this work of grace where it leaveneth a man, makes an alteration in a man, not onelyonly in the general, as a Chriſtian, but as a Magiſtrate, a Miniſter, an Husband, or a ſervant in any particular relation. If the Heathen ſaid, He could not be Bonus vir, which was not bonus civis, not a good man in the general, who is not a good Citizen in his particular relation; How much more doth the Scripture verifie this, which doth not onelyonly inſtruct us about our duties, as Chriſtians in the general, but layeth down the ſeveral Graces of Husbands, Maſters, and Servants? So that as by it the Miniſter is Prepared for every good work, 1 Tim. 6. ſo every relation alſo is. If therefore thou art a new Creature, this will make thee a new Magiſtrate, a new Miniſter, a new Husband, a new Wife. A Magiſtrate who before looked onelyonly to his own greatneſſe and power, Ut praeſit, non ut profit: Now he remembers he is the Miniſter of God for good to thoſe that do well, and for terrour to thoſe that do ill. He conſiders that as the ſun hath its light not for it ſelf, but the world; ſo he hath not his place and authority for himſelf, but for others: He remembers that it is Res publica, not Res propria. Thus alſo, if a Husband, if a Maſter, he obſerveth all thoſe Relation-Duties and Qualifications commanded by the word, and looks at God in all thoſe things, which makes them called ſpirituall men; becauſe their principles, aims, and whole guidance of their ſouls in theſe things is upon higher grounds then morality can attain unto.
Eightly, This New Creation oppoſeth alſo thoſe old religious approaches 8. To old religious approaches to God.unto God: They doe not pray, hear, as they were wont: Not that they change theſe inſtituted Ordinances of God as they doe when they come out of Idolatry and Superſtition: But in theſe reſpects there is a great alteration made.
1. Whereas they thought the very externall Duties were enough to commend them to God, and upon this ground they prayed, came to Church, received Sacraments: Now they ſee they were deceived, and judge all nothing without an inward change of the heart, and an outward reformation in the life. Obſerve the Apoſtle Galatians the 5. Where having ſaid the ſame thing in the Text, That Circumciſion and uncircumciſion availeth nothing, but Faith working by love, He preſently addeth, This perſwaſion cometh not of him that calleth you: That is, this perſwaſion that external Duties are all the ſervice God requireth, that he looketh after no more, this doth not come from God who hath called us, for he enlightens our minds, and ſpiritualizeth our hearts to worſhip him in ſpirit and truth.
2. There is a glorious change alſo made in manner of theſe duties: Before he prayed and heard perfunctorily, he came after a cuſtomary manner, doing theſe duties without the ſenſe of ſin, a broken heart, and groans unutterable: but now he is fervent in ſpirit, ſerving the Lord: ſo that a new creature leaveth not onelyonly his former old Luſts and ſins, but his former way of performing all religious duties.
Uſe of Inſtruction, How few are new Creatures? For in how many mens lives doe you ſee their old ſins, their old luſts? Their Duties, and ſolemn Worſhip of God is done with no more fear, inward and ſpirituall deportment of ſoul. That which thou glorieſt in, That thou art no changeling, it is thy ſhame. As this body muſt be changed er'e it can inherit immortality, and glory, ſo thy ſoul muſt be changed er'e it can come to everlaſting happineſs. What is more miſerable then to ſee an old man with his old ſins upon him, as ignorant as he was threeſcore years ago? The ſame Oaths, the ſame Curſes as he had uſed fifty years ago: Oh thou great God of heaven, make this Truth fall like The Coal from the Altar, to touch Not their Tougnes onelyonly, but hearts.