Spiritual Refining, Religious treatise · Section 5 · Sermon 43
SERMON XLIII.
Concerning the Supernaturality and Excellent Qualities of the New Creature.
GAL. 6. 15.
For in Chriſt Jeſus, neither Circumciſion, or Uncircumciſion availeth any thing, but a New Creature.
THis new Creature hath been diſcovered as it ſtands oppoſitely to thoſe old things, which the Apoſtle ſaith, are paſſed away. We come in the next place to handle it poſitively, as it is in ſenſe abſolutely conſidered; and in the generall, when the Apoſtle calls it a new Creature; the eſſence or being thereof is thereby declared to conſiſt in a ſupernaturality, or way of life, above that which the power of a meer man can reach unto; ſo that it is no more than a ſupernaturall Creature, one, who is acted above the principles and motives of nature in all the duties he doth, ſo that the beſt way to diſcover this new Creature is, to ſhew wherein it is above the ordinary courſe of Nature: And although the School-men diſpute, wherein lyeth the true and proper notion of ſupernaturality, or what is that which makes a thing ſupernaturall, yet I ſhall not enter into that Labyrinth.
Firſt therefore, this work of grace is a new Creature or ſupernaturall, in regard of its original and beginning. It doth not flow from the principles of nature: it's The work of grace is a new Creature, or ſupernaturall. 1. In its Originall.from the power of nature that a man eateth, drinketh, laugheth or diſcourſeth; but let a man doe any thing holily, believe, or repent, to this a ſpeciall power from heaven is neceſſary. Indeed we need the aid and aſſiſtance of God, even to all ordinary actions; Therefore the Scripture ſaith, In him we live, and move, and have our being; and God is the Author and Actuator of nature, as well as of grace; but that is a common help, this a ſpeciall help. God doth more for thee when he gives thee an heart to breath after Chriſt, then when he inableth thee to breath the breath of a naturall life; and if God be the Fountain of our naturall life, much more of our ſpirituall life. It is not enough to call a thing ſupernatural, in that it's ſolely of God, for ſo the world was created onelyonly by him at firſt; but it muſt come from him in a peculiar and ſpeciall manner, as the author of all grace; thus every where in the Scripture, faith, repentance, love, joy, and all other graces are made a fruit of the Spirit, or the gift of God, they are not by humane power; and this ſhould make us ſenſible of our own poverty and nothingneſſe; for as often as thou heareſt the Word calling thee to believe, to repent, it doth but put thee in minde of thy utter impotency. By the Precepts a man may ſee what he ſhould doe, by the reproofs what he doth not, and by the promiſes what the grace of God doth; from this ſtock and foundation that Thou art nothing, and Grace is all, muſt the new Creature proceed. The beginnings of this is with a deep poverty of ſpirit, and apprehenſion of our inabilities. The great obſtruction in the way why thou doſt not aſpire after this glorious eſtate, is becauſe thou findeſt not the need of a power from heaven to lift thee up thither: As thoſe that were blinde and lame; they deſired Chriſt, knowing, he onelyonly could give them their eyes and their limbs again; ſo doe thou; O Lord, I muſt mourn for, and turn from my ſins upon holy grounds. Oh that I could doe it, how often, Lord, doe I reſolve to climb up this hill toward heaven, but I preſently fall back again; to thy power therefore, and to thy grace I flye.
2. The ſupernaturality of this Creature is ſeen in the Motives, why it ſets upon 2. In the motives which ſtir it up to duty. Becauſe of God.any duties, and that is, becauſe of God. Thus faith, part of the new Creature in a man, believeth Gods Word, not from cuſtome and education, or the authority of the Church, but becauſe of that divine Authority and Revelation which appeareth therein: As a man ſeeth the Sun by the light of the Sun ſhining from it. Thus the Theſſalmians received the Word of God, not as the word of man, but as of God, 1 Theſ. 2 14. This new Creature believeth the principles of Religion, Quia ipſe dixit, becauſe God hath ſaid it, not becauſe men ſay ſo: when a man aſſents unto matters of Religion no further than humane grounds lead him, it is but an humane faith, and we need not a ſpeciall gift of God to believe thus: After the ſame manner alſo it is, when a man bewaileth his ſins, and condemneth himſelf for them, meerly becauſe of the naturall light of conſcience, not from the Word, and becauſe God is offended, but becauſe of externall judgements, this is but to move as a man, to repent as a man; whereas the Apoſtle telleth us of ſorrow after a godly manner, 2 Cor. 7 9. which is, when a ſpirit of prayer and ſupplication, and mourning is upon our ſouls, becauſe God is diſpleaſed with what we have done; and indeed the greateſt, and the moſt noble part of the ſupernaturality of this new Creature lyeth in this, That we goe to all divine objects upon a divine ground, upon a divine motive; ſo that it's acknowledged by all, both Papiſts and Proteſtants, that nothing can be ſaid to be graciouſly and after a godly manner done, unleſſe it aſcend as high as God, and be terminated on him, as the object: we are not to ſtay on Jacobs Ladder, but to goe up to him, who ſits at the top of it in heaven. Oh conſider, we may believe as men, repent as men, pray as men, hear as men, but all this while not new Creatures; becauſe theſe things are not done with a reference to God, and a complacency in him: and by this we may eaſily judge, why it's ſo poſſible for a man to be taken from the wedding Feaſt, and bound hand and foot, and thrown into utter darkneſſe, I mean to be taken from religious duties, and damned, becauſe theſe were not the acts of a new Creature, but the humane devotions of a morall man. Let not therefore thy heart be quieted in any holy duties, till it be immediately applyed to God himſelf. The women that ſought for Chriſts body were not contented to ſee the Linnen in which it was wrapped, but they looked ſtill after the body; ſo neither may we reſt in the expreſſions of duties, but to go further, even to the Lord himſelf; this very point is the hinge of Chriſtianity, get this and you get all: Believe becauſe of God, mourn becauſe of God, and then you are at the higheſt of eſſentiall perfection, though not graduall. This is the onelyonly, or at leaſt main ſpecifying difference between Judas his tears and Peters; this makes Manaſſes his humiliation good, and the want of it makes Ahabs bitter. Do not then any longer like worms crawl on the ground, but like Angels ſour up into heaven: This would make you like the Silk-worm, ſending forth that which is precious alwayes from you.
Two wayes a man may apply himſelf to God: either, Firſt, As he may be known A man applies himſelf to God; As revealed, I. In the Creature.by the creatures. Of this the Apoſtle diſcourſeth much Rom. 1. for in them he revealeth his wiſdome, power and goodneſs, and ſo the Gentiles are condemned, becauſe they did not glorifie him as God; they did not goe as far as by the Moon-light of Nature they were guided: But ſuppoſe they had glorified God according to the knowledge they had of him, and did not detain the truth in unrighteouſneſſe; yet in thoſe acts they were not new Creatures, becauſe there wanted faith in God revealed in his Word, which is the ſoul to every action, and the Salt that ſeaſons it. Therefore there is a ſecond way of the ſouls tendency to God, and that is, As he is revealed in his Word, and made known in Chriſt, being drawn unto him by his II. In his Word.Spirit, and ſo lifted up above all his naturall abilities, and this is the expreſſion of of a new Creature; So that what Luther prayed for Melancthon, Rapiat te Deus, ex humanis in divina, è tuis in ſua, is to be powred out in the behalf of every naturall man. If you ſee a Paul crucified to the world, having his Converſation in heaven, knowing how to abound, and how to want, inabled to doe all things, through Chriſt that ſtrengthens him; that his former ſinnes he once lived in, doe not ſtill ſtick cloſe to him, and damn him; you may as much wonder as they did, when they ſaw the Viper upon his hand did not kill him; and when they ſaid, The gods are come down tous in the likeneſſe of men; and Paul would return the ſame anſwer as then was, Why doe you look upon us, as if we had done theſe things by our own power? but in the name of Chriſt are they wrought. If you ſee a man walking holily, humbly, reformed from ſinne, ſay, This is the great power of God to ſalvation.
Thirdly, this ſupernaturality is ſeen, In that it is a way of ſuch perfection and exactneſſe, 3. In that she perfection it leads to is above natures inclination.that it is no wayes agreeable to our nature; we have nor ſo much as an inclination to it; and ſo ſupernaturall is as much as connaturall; for thus holineſſe was not ſupernaturall to Adam, but it was a fit and ſuitable qualification, even as rationality and riſibility was connaturall to his ſoul: ſo God creating Adam for ſuch a glorious end as to enjoy him, holineſſe was a connaturall perfection due to him; but now ſince our lapſed-and polluted condition, all holineſſe is ſo far ſupernaturall, that it is againſt our natures, we have no inclination to that which is holy; yea, the Apoſtle ſaith, We have enmity againſt the way of God, and we neither are, or can be ſubject to it, Rom. 8. Godlineſſe is a kind of violence to our corrupt natures; and therefore we are ſaid to crucifie, and mortifie ſin, yea to deny our ſelves; all which argueth the repugnancy that is in us to that which is holy; wonder not then, if men be ſo unwilling, ſo untoward to be brought to this work of grace: There is a ſecret enmity, and antipathy in us to it; we love it no more than the thief doth the light; and upon this is grounded all that rage, hatred and oppoſition they have againſt godly wayes: They cannot give you a good reaſon why? onelyonly their hearts are full of venome againſt it.
Laſtly, this ſupernaturality may be ſeen, in that proportion and analogie it hath 4. In its analogy with God.with God, though with a vaſt difference. We call Gods Wiſdome, power, holineſſe ſupernaturall, becauſe it tranſcends the ſphere of the Creature, though to God it be natural; ſo Chriſts power to work miracles was natural to him, though ſupernaturall to us: Now in this new Creature there is a rude draught, and ſome imperfect lineaments of this; Be yee holy as I am holy; and he purifieth himſelf, even as God is pure. As God loveth all things, and doth all things to the glory of God, ſo doth this Creature refer all to him, it liveth wholly to him; and as all the ſtreams empty themſelves into the ſea, ſo doe they all their glory, welfare and advantage into the honour of God. As all comes from him, ſo they return all to him: Thus they alſo learn of Chriſt, who is the treaſure of all ſupernatural perfections, not onelyonly his miracles, but his graces were above our humane ſtrength; His Patience, his meekneſſe, his humility, his zeal, his obedience to the death: all theſe demonſtrated him to be the Son of God; and therefore in this we are to ſhew his image and likeneſſe.
In the next place let us conſider the qualities and properties of this new Creature; The Qualities and properties of the New-Creature. 1. A participation of the divine nature.and firſt the excellency and perfection of it is very obſervable, it being a participation of the divine Nature, as Peter ſtiles it, 2 Pet. 1. 4. and hereby we are like not Angels but God himſelf. The Schoolmen do ordinarily determine, that grace is more noble and perfect than any Creature: neither the Sun, or the Heavens, or any Creature in the World is comparable to it; for they have onelyonly a naturall perfection, this a morall: Yea grace in the ſoul, they ſay, is more excellent and noble than the ſoul it ſelf; and if the ſoul of a man be more worth than a thouſand worlds, what is grace in that ſoul worth; and the reaſon why grace is a more noble thing than any other Creature, is, as Auſtin ſaith well: In illis tantum ſunt opera a Des, in hâc eſt imago dei; look upon the glorious Sunne, in it is onelyonly the work of God; but look upon grace, and in it is the Image of God; ſo that as we ſay, Non-poteſt aliquid eſſe melius Deo, Nothing can be better than God, ſo neither can any thing be better than grace the image of God. If therefore this be true, that this now creature is more perfect than any other Creature, no marvail if the wiſe man ſay, Riches and Pearls are not to be compared to it; And although this new Creature be an accident, and the ſoul a ſubſtance, and ſo in modo eſſendi, in the manner of being, it is more imperfect than the ſoul; yet becauſe it's an accident that floweth not from the ſoul, as an effect from the cauſe, but is cauſed by an efficient of a more eminent nature, therefore it is more noble than the ſoul it ſelf. As you ſee the light, though it be an accident, yet is more glorious than the aire in which it is, becauſe it cometh from the Sun a more glorious body than the aire: ſo that the meaſure of every things perfection, is the near or remoter participation of God, and this new Creature bringeth a man to the neareſt participation of God of any Creature. We are not like God in being Rich, Great, Noble, Honoured, but in being holy; and the perfection and nobleneſs of this Creature is herein unqueſtion ably ſeen; becauſe the promiſe of ſalvation and eternall life is made onelyonly to this. An Angel hath not eternall glory becauſe he is an Angel made of ſuch a glorious nature, but becauſe he is holy. And the ſoul of a man, though it be immateriall, immortall, and hath many perfections, yet ſalvation and happineſſe ſhall not be given to it becauſe it is a ſoul: though it be worth more than a world, yet it is not worth an heaven, but becauſe it is found in the life of this new Creature, though even it then be alſo of grace; becauſe this new Creature is not made perfect in this life.
Again, this new Creature muſt be more noble than any other Creature, becauſe it prepareth and fitteth us for a more noble end and being (I ſpeak not of merit, but of the order God hath appointed) ſo that it doth not qualifie a man as a man; in which ſenſe Learning, Prudence, and other politicall abilities doe, but as one who by it may enjoy and have Communion with God himſelf; but though it be thus excellent, we muſt not lift it ſo high, as if thereby we were juſtified and accepted of God through any inherent worth thereof.
Secondly, from this excellency cometh another quality, which is Beauty and lovelineſſe, to be deſired by all. Oh if thy eyes were not blinded, thou wouldſt ſee 2. Deſirable beauty and lovelineſſe.every thing in the world to be contemned, that this may be obtained. No wonder if the man in the Parable, ſold all he had to get this Pearl: no wonder if Solomon doth ſo commend this new Creature under the name of Wiſdome, and exhorteth to take pains for this rather than for other things. Oh that the preaching about it might beget love in you to it, deſires after it, ſaying, I take pains for wealth, to live in this world, but there is a more noble good than all theſe things below: Let me not be ſatisfied till I be made a new Creature. If duties doe not avail without this, can wealth or greatneſſe profit without it? Shall the devill think, that the ſhewing of the glory of the world may tempt men to worſhip him; and ſhall not the opening of this glory make thee willing to worſhip God?
Thirdly, The neceſſity of this: If thou art not a new Creature, thou art miſerable in all fulneſſe. Thou art not a wiſe man indeed till thou art a new Creature. Hence 3. Neceſſity.the Scripture commends this under the Title of Wiſdome, and calls every wicked man a fool. Whatſoever parts and abilities thou maiſt have, yet thou art not wiſe til thou art thus made new: for a wiſe man, ſapiens ſapit res prout ſunt, judgeth of things as they are. The child thinketh Copper is Gold, and thus while thou art not this new Creature, thou judgeſt earthly temporary comforts, which are but for a ſeaſon, which will dye with thee, to be the only good to be laboured for. He is a wiſe man that judgeth earthly things as earthly, but eſteemeth heavenly things as heavenly. Again, he is a wiſe man that prevents after-wiſhes. Non putabam, I did not think it, is the portion of a fool; therefore God cannot repent, becauſe he fore-ſeeth alwayes what is to be done. When Tully ſaw Pompey was overcome, whoſe ſide he favoured, and Caeſar prevailing, he cryeth out, O miſeram ſenectutem, O me nunquam ſapientem; He is now full of miſerable wiſhes, becauſe he did not fore-ſee events. Now this new Creature, if we alwayes follow the direction and inclination thereof, we ſhould never cry out, Oh that I had done otherwiſe, Oh that I had lived nother life: Then ſhal I not be confounded, when I have reſpect to all thy Commandements, Pſal. 1 19. The ſweetneſſe of this new Creature will be ſeen when you come to dye. Oh how happy will it then be to think, I doe not repent of my praying, of my ſtrict ſerving of God; though I denyed my ſelf much unlawfull pleaſure, yet now I am full of lawful and good joy. Again, Wiſdome is to lay up to eternity, when reſolutions to alter will be too late. Now onelyonly this new Creature layeth up treaſure for eternity. Oh if men would look upon ſin now, as the damned in hell look on it; if it were as terrible to you now, as it is to thoſe that are roaring in Hell, how quickly would men ſay to their ſins, Be gone?
As the new Creature is thus onelyonly wiſe, ſo this only is true riches, true wealth; rich in faith, ſaith the Apoſtle. And Laodicea was poor, though abounding in outward fulneſſe, Rev. 2. It was the Stoicks Poſition, That the wiſe man is only a rich man. To be ſure, it is the Scriptures truth, That this new Creature is only a rich Creature, for he only hath God the Fountain, he only hath the promiſe: all things are his, as the Apoſtle ſaith, 1 Cor. 3. This is better than the Philoſophers ſtone, which is ſaid to turn all into Gold.
Again, This onelyonly is true peace, happineſſe and comfort: Thus the Apoſtle, As many as walk after the rule, peace on them. Where this new Creature is not, there is no true peace, no true joy▪ they may in the midſt …f all their jollity, read many Texts of Scripture, which will be like the hand-writing in the wall, filling them with terror and horror. If then onelyonly wiſdome, onelyonly riches, onelyonly joy be in this new Creature, how is it, that men ſeek not after it in the firſt place? why is it not the firſt thing that all people begin with?
Fourthly, As the neceſſity of it is conſiderable, ſo another quality obſervable, is, 4. Strictneſſe and Exactneſs.the exactneſſe and ſtrictneſſe of it: For you heard that this new Creature doth not onelyonly make a man forſake his old ſins, and ſo he is a new man then, but it new moldeth and ſtampeth all his lawfull actions and comforts; it keeps a man exactly to his bounds, ſo that the water doth not over-flow the banks leſt it get ſoil; he loveth, but not over-loveth; It ſets the heart of a man like a Watch, to ſtrike when, and no more than, it ſhould. Hence the Apoſtle calls it, Walking exactly and circumſpectly, Epheſ. 5. 14. ſo that from this exactneſſe, neceſſarily floweth a ſingularity, as to the common cuſtomes and ways of the world: you deſpiſe men for their ſtrictneſſe, for ſingularity; this argueth your ignorance of grace, for this new Creature neceſſarily makes a man ſingular; as to wicked and worldly men, Matth. 5. What ſingular thing do ye? Doe not even the Heathens and Publicans the ſame? ſo that although a vain proud ſingularity be a part of the old Creature, and a plain demonſtration of pride and folly, yet a godly ſingularity is a fruit of this new Creature; he doth not ſuch things, as wicked men do, as naturall men doe, as he himſelf once did; ſo that every man is bound to be ſingular in this ſenſe, elſe he cannot be a new Creature.
Fifthly, This new Creature is endowed with a fittedneſſe and preparedneſſe for every 5. Preparednes for every good work.good work; ſo that thereby there is an univerſall inclination to every good way: Thus the Apoſtle, Eph. 2. 20. We are his workmanſhip, created to every good work. As every creature is by Gods providence furniſhed with powers and faculties ſutable to thoſe actions and operations which belong to them; ſo is this new Creature accommodated with all thoſe principles that may induce him to ſuch a life as is anſwerable thereunto, ſo that what is ſaid of Chriſt, A body thou haſt prepared for me, is true, both of ſoul, and body in this new creature. Now this preparedneſſe of heart for every duty and grace, is of infinite concernment; for without this the duty miſcarrieth, and the heart is not eaſily put into an inſtrumentall fitneſſe for Gods glory; there muſt be much cutting, and ſawing, and hammering, ere the heart be a poliſhed ſtone in Gods building.
Sixthly, This new Creature being wholly of God, both in the nature and operations 6. A man needs not bring it down to him, but it elevates a man to it.of it, doth elevate and lift up a man to it, ſo that a man is not to bring that down to him; The love of Chriſt conſtraineth us, ſaith the Apoſtle; and, He that is born of God, cannot ſin; and hence it is, that Paul, with all new Creatures doth not conſult with fleſh and bloud in their duties, but with Gods Word, the Law and Rule of this new Creature; ſo that it is a thing which the new Creature abhorreth, to make uſe either of grace it ſelf, or the opinion of it, to bring about any wicked thing; for as the Load-ſtone draweth the Iron, not the Iron the Load-ſtone, ſo grace doth draw and move the heart of a man after it, and man is not to make that follow him, grace being a new Creature; and ſo of God, it lyeth not in mans power to make what he will grace. The Magiſtrate is called, foreign, 1 Pet. 2. 13. an humane Ordinance, or mans Creature, becauſe he is of man, and to man; but this a divine Creature, and therefore godlineſſe is the ſame in all ages; As a man may not make a new rule of life in ſtead of the Scripture, ſo neither a new manner or way of godlineſs. Do not thou therefore bring down this new Creature to thy way, and to thy capacity, which a man is very prone unto, tantum quiſque laud…t, quantum ſe poſſe imitari put it, but bring thy ſelf to it; otherwiſe this is to make the Sun go by the Clock.
Sevently, Another excellent property, is the immutability and perpetuity of it; wherin 7. Immutability and Perpetuity.it far exceeds humane greatneſſe and power; All fleſh is graſſe, and the flower thereof fadeth, but this is incorruptible ſeed; Therefore this new Creature here is the ſame in kind with that glorious Creature in heaven; when a man ſhall be glorified in heaven, there will come no new thing to him for the main; God is not a new God to him, he hath been acquainted with him, and enjoyed him in this world; peace and joy will not be new to him, for the main; I ſay for the main, otherwiſe in the manner and degree every thing will be new.
Laſtly, This new Creature is wondred at, and deſpiſed in the world, As the ſhadow alwayes followeth the Sun, ſo do reproaches ſlander this new Creature: it is like the ſpeckled bird among the Creatures, as the Scripture deſcribeth the Church; They think it ſtrange, ſaith the Apoſtle, that they run not into the ſame exceſſe of riot with you, for it's a life that is contrary to theirs, and ſo cannot ſtand together any more than the Ark and Dagon; But how deſpicable and miſerable ſoever in the eyes of the world, yet of glorious account with God. It is with this Creature, as with all ſtrangers, hated and deſpiſed; and like Chriſt himſelf, not having where to lay his head: but if thou art a new Creature, though in an old priſon, in old rags, and nothing but outward ruines, thou art indeared to God.
Uſe. Is this new Creature of ſo excellent and neceſſary Uſe, Then be moved to Uſe.deſire after it; Think not it is already well with you; doe not ſay, My old life ſhall ſerve, I will doe as I have done: Alas, though thou art confident and ſatisfied in thy ſelf and wayes, yet remember there is no true wiſedome, riches, or peace without this: Thou art aſhamed of old garments, to wear old rags; why art thou not aſhamed to continue in thy old luſts? What can work upon thee if theſe things do not? But this new Creature is wholly of ſpiritual diſcerning; and ſo no wonder, if there be no cloſing with it: Many times new things affect us that ſhould not, new faſhions, new opinions; but here is a new way that every one ought to deſire, a… yet it is not regarded: Nay, do not your conſciences ſometimes ſee the neceſſity of being new men? how many reſolutions have you taken up to this purpoſe, and broken them again?