Spiritual Refining, Religious treatise · Section 5 · Sermon 45
SERMON XLV.
Shewing the Counterfeit of the New-Creature.
GAL. 6. 15.
For in Chriſt Jeſus neither Circumciſion nor uncircumciſion availeth any thing, but a New-Creature.
I Shall now finiſh this Diſcourſe about a new Creature: we have handled the nature of it, and its properties; I ſhall in the laſt place ſhew you the counterfeits of this new Creature, or what that is which ſeemeth to be this new Creature, and yet is not. There is nothing wherein a man doth oftner deceive himſelfe than in this. If the queſtion ſhould be put to every man, Whether he be a new Creature, or not? He would anſwer affirmatively, And thank God he is: It is therefore good to demonſtrate it ocularly and palpably, that there are many things which have the vizar and form of this new Creature, but they want the power of it; and indeed to have the ſhew, name and title of it, is eaſie; but to put forth the powerful operations of it, is burdenſome and difficult: In the number therefore of theſe Counterfeits, are,
Firſt, All thoſe who have the outward forme and ſhape of godlineſſe, but are wholly deſtitute of the inward efficacy and power of it. Thus the Apoſtle, Having a form of 1. Who ſeem to be born again, but are not.godlineſſe, but denying the power of it, 2 Tim 3. 5. The Greek word foreign is rendred by a Form, Image, or Similitude; As if you ſhould ſay, the Picture or Statue of a man, it is not a man: Thus it is here, there are many who have the outward faſhion and expreſſion of godlineſſe, but they have not the reality of it, which is here in the Text called foreign, virtue or power, becauſe the true nature of every thing is diſcerned by its operations, a picture doth not ſpeak, nor walk, nor grow, becauſe it's onelyonly the form of a man. Now this outward profeſſion might ſeem to put in fair for this new creature; for look upon him as a Chriſtian, ſo he is one who hath renounced the Idols of the world; he is one that comes out of the wilderneſſe he once lived in: If you compare him and an Heathen together, doth not one ſeem to be a new Creature in reſpect of the other? But this externall new change is not enough.Why an outward form of godlines without inward efficacy of it, &c. I.
Firſt, Becauſe as you have heard, The greatest work of this new Creature is in the heart, called therefore the hidden man, and the inward man. It is not ſo much a new Tongue to profeſſe a new worſhip of God, as a new Minde, a new Will, new Affections: for look where the old man had his greateſt Hold, and his ſtrongeſt Fort, there this new man cometh and poſſeſſeth it. Now the ſtrength of corruption lyeth in our mindes and hearts; there is the Treaſury and Shop of ſin: It's from the heart (ſaith our Saviour) that evill Thoughts, Adulteries, Murders, and all wickedneſſe doth flow, Mark 7. 21. Then on the contrary, when a man is made a new Creature, from his heart come good thoughts, holy affections, and a godly converſation. Doe not then judge according to outward appearance, thou muſt not onelyonly look to what fruit thy life bears, but what root that is from whence it groweth.
2. This outward form cannot be the new Creature, becauſe the Apoſtle in the Text II.makes it contradistinct, and an oppoſite; or at leaſt a diverſe member to that of a new Creature. For when he ſaith, Circumciſion availeth nothing, he meaneth the whole external form of the ſervice of God in the old Teſtament, when he ſaith uncircumciſion availeth nothing, he meaneth the whole externall form of the worſhip of God in the new Teſtament. Now to both theſe is contradiſtinguiſhed this new Creature: ſo that if a man have all the poſtures and outward forms of the Chriſtian Religion, and godlineſſe profeſſed therein, yet he hath not oyl, he hath only lamps, and when the voice of the Bride-grooms coming will be heard, he wil fall into miſerable confuſion: Why is it then, that men reſt in forms and externall ſhews, as if that were all God required, as if there were no further thing requiſite?
3. This outward form will not ſuffice, is not the new Creature, becauſe men may be III.rea… Heathens, while they are formall and titular Chriſtians. In works they may deny Chriſt, while in words they do acknowledge him. and reall denying by actions, is worſe than verbal by words. Thus Iſaiah calls the Rulers among the Jews, Iſa. 1. Princes of Sodom and Gomorrah, the worſt of Heathens, becauſe their lives were like ſuch: The Apoſtle inſtanceth in one ſin, and we may ſay ſo of any other groſs ſin; If any man provide not for his own, he hath denyed the faith, and is worſe than an Infidel, 1 Tim. 5. 8. As it holds true of that ſin, ſo we may ſay; If any man be a drunkard, lyar, ſwearer, Sabbath-breaker, he hath denyed his faith, and is worſe than an Infidel. But why worſe than an Infidel? Becauſe he ſinneth againſt more light and knowledge, as alſo againſt more holy obligations and bonds which are in the Chriſtian Religion. Know therefore that a titular Chriſtian, but a reall prophane man; a nominall believer, but a reall ungodly perſon, is like old Sepulchers, with new guilding and painting over them; like a Statue of earth and dirt, with ſome glorious colouring; and as if a man ſhould goe to touch and feel what ſuch a Statue is, it would preſently turn to dirt and duſt in his hand: ſo if thou wouldſt ſeriouſly lay to heart thy condition, that which thou hopeſt in, and boaſteſt of, thou wouldſt finde to be empty and vain: reall ungodlineſſe and prophaneneſſe under the form of Chriſtian profeſſion, is groſſe and palpable hypocriſie; and it's a wonder, how that contradiction between thy faith and thy practice, thy Religion and thy converſation is hid from thy eyes; It's a wonder, that thy ſins ſtare thee not in the face, when thou art in thy Chriſtian duties, like ſo many devils, asking you what you do there. How doth thy praying and ſwearing ſtand together? how doth thy hearing and thy contempt of godlineſſe conſiſt together?
4. This new name thou haſt got by being a Chriſtian, and a baptized perſon, cannot IIII.be a new Creature, for then every one who is baptized, and of the Orthodox Religion, ſhould be ſaved; for every new Creature, whether Jew or Gentile, bond, or free, ſhall be ſaved; there is none that is a new Creature here, that ſhall not have new Robes of glory hereafter, but the Scripture doth terribly, yet plainly ſet down this poſition, that but few onelyonly of thoſe who enjoy the outward priviledges of the Church ſhall be ſaved. Many are called; and few are ſaved, Mat. 20. 16. it's a ſentence, though full of terror, yet worthy to be written on your Pew doors, or your Chamber doors, yea rather upon your hearts with a Pen of Iron, to think that few of thoſe who come in our aſſemblies and hear, and ſit within thoſe walls, ſhall yet have a Crown of glory upon their heads; who art thou then that boaſteſt of thy Church-priviledges, of thy Proteſtant Profeſſion? Thou art no Atheiſt, no Papiſt, but if no new Creature neither, heaven is not a place prepared for thee. The paucity and little number of thoſe that ſhall be ſaved even of Chriſtians, and baptized perſons, ſhould always make us tremble and quake. O Lord are we in the number of thoſe few or not! But eight perſons in the whole world were preſerved in the Ark; but two perſons of thoſe many thouſands that came out of Egypt, entred into Canaan. If the Scripture were not plain in this point, you might cry out, It was an hard ſpeech, and not to be born. But heaven and earth ſhall ſooner paſſe away, than one …ot or tittle of that ſentence: ſay not then every thing that groweth in Gods garden is a flower, every thing in Chriſts field is good ſeed, every called man is an elected man, every baptized man a new Creature, for this is directly repugnant to Gods Word.
A ſecond Counterfeit pretending to this new Creature, may be every one who formerly being given to ſome prophane and wretched wayes is now turned a new man; for 2. Every man changed from his wicked wayes, is not this new creature.what can be thought the new creature, if this be not? But every man changed from his former wicked wayes is not preſently a new Creature, though he be a new man. Ahab was a new man in his humiliations; he had new affections, new ſorrow, new humiliation, yet not a new Creature; This is diligently to be conſidered, that ſo men may ſee upon what grounds and motives they ſet upon a new courſe of life. And firſt, this new man may not be a new Creature for want of conſtancy and duration. This new Creature is incorruptible, being born of the ſeed of God, and therefore liveth and groweth under diſcouragements as well as incouragements, under temptations and oppoſitions, as well as fair and pleaſant opportunities; like Camomile it groweth the moſt by treading upon it; The new Creature hath always been in its moſt ſpiritual glory when it hath been in greateſt outward reproaches. Golden times of peace and plenty made ruſty new Creatures, as I may ſo aliude; but times of perſecution took off all their ruſt, and made a luſtre upon them. This new Creature therefore is unchangable in all changes, at leaſt for the main ſubſtance and root of grace; but there is many a man became new and wonderfully changed for a fit, for a pang; It's but a Land-flood not a Fountain, and ſo is quickly dryed up. The people of Iſrael in their afflictions were wonderfully changed, but their hearts were not ſtedfaſt within them; we have a notable inſtance in one particular, Jer. 34. 15, 16. where the Prophet Jeremiah warneth the people of Iſrael to let their ſervants go free at the time appointed by God, otherwiſe they ſhould not go free from judgements: Hereupon they entred into a Covenant, to proclaim liberty to their ſervants; but they did not hold long in this new change: Therfore mark that expreſſion, Ye were turned to day, and had done right; but ye turned again, and polluted my name: See here how a people may be changed from evill to good, and then not long after change good unto evill again. Thus the Swine new waſhed is all over new for a while, but ſhe returneth to her mire again: Thus Johns Hearers did rejoyce foreign, for an hour, for a ſeaſon; and afterwards they ſay, John had a Devill. Oh conſider then, whether thy becoming a new man, be not upon ſome fits for a little while, and then thou Apoſtatizeſt again: Thy inconſtancy is an argument of thy hypocriſie: Thou art but a blazing ſtar that may make a luſtre for a while, thou art not fixed in the Orb. Now with what earneſtneſſe ſhould this be preſſed upon you? How many men become new for a day, for a week, but then preſently return to their old luſts again? This argueth thy motion is not naturall, but violent, otherwiſe it would hold out.
2. It may be defective in the motives of it; Thou art become a new Creature upon old grounds, for ſo it may fall out. Not love to Chriſt and ſpirituall conſiderations may ſet thee upon this change, but temporall fears, and love to outward mercies: When the Apoſtle, 2 Cor. 5. 16. would declare, That every man in Chriſt is a new Creature, and old things are paſſed away, he declareth this by inſtancing in particulars; Henceforth know we no man after the fleſh,, no not Chriſt himſelf: A mighty expreſſion. The ſenſe is, That whereas once they delighted in, and had much comfort by the bodily preſence of Chriſt; he was a great ſtay and comfort to them, inſomuch that they were exceedingly troubled to hear of his departure. Now (ſaith the Apoſtle) we look not after thoſe corporeal conſiderations, but know him after, a ſpiritual manner, we expect ſpiritual ſtrength, ſpiritual priviledges, and ſpiritual conſolations by him; ſo then if a new Creature, thy humiliations are after the Spirit, not after the Fleſh; all thy religious duties, thou knoweſt them not after the fleſh: But there are many men, though changed in their lives, yet it is after the fleſh only they are changed, becauſe Gods judgements were upon their eſtates, their bodies, and the outward man. The Prophet Hoſ. c. 7. doth excellently compare all the Jewes Prayers and Faſtings, becauſe for their wine and oyle onelyonly, to howlings, that as bruit beaſts, when they are deprived of their food, and ready to be ſtarved, make an horrid howling, and yelling. No better did God eſteem of their humiliations, and dejectons before him. Let not then any corrupt worm breed in thy duties thou doſt newly ſet upon, for that may quickly devour all thy expected fruit.
3. This new man may not be a new Creature, becauſe the change is wrought upon him by confuſed principles of the minde, and ſuddain affections and reſolutions, not by a diſtinct, clear, and well adviſed information of judgement. Thoſe hearers that received the Word with joy, found immediately a change upon them; but they held out for a ſeaſon only, becauſe it was not a deliberate work on them; Therefore our Saviour exhorts every one that would make a change of his life, and become his Diſciple, to ſit down firſt and conſider, Luk. 14. 28. whether he be able to make ſuch a building as that of grace is, or whether he can ſet out ſtrength enough againſt ſo many thouſand enemies that will be in the way. Obſerve it, he compares this undertaking of Chriſtianity, and his diſcipleſhip to two great and chargeable things, which have exhauſted men of great Treaſures, building, and waging Warre; and therefore our Saviour turned back ſome that came to be Volunteers in his Service, informing them of the hardſhip that would accompany his wayes; ſo that there is no ſuch hopefull way of continuing in a good new change, as when this is wrought by a ſound illumination of the mind, and by ſtrong conviction of the judgement, through potent Arguments. And what can be thought the reaſon of ſo many Apoſtates from the hopefull beginnings of grace, which ſeemed in many, but this onelyonly, Their affections were wrought upon, they had great grief, great fear and terror upon their conſciences, but little or very weak workings upon their judgements? Therefore we Miniſters of God, think not this any ſuch great matter, to ſtir up in you, new grief, new ſorrow, new fears in you. Alas, this water will quickly be dryed up; but this is the great work, to convince your judgement with ſuch new light and reaſon out of Gods Word, and this will ſtick like an Arrow in thy heart: Thou wilt roar out and cry, Oh there are ſuch arguments from the Scripture, ſuch ſtrong reaſons from Gods Word for me to become a new man, that I am not able to gain-ſay them. Therefore this new creature is called Light in the Lord: fear all thoſe affections of grief, and ſorrow, and terror that are in thee, being but affections, and not the fruit of an inlightned judgment, will quickly vaniſh away: And as rotten fruit falls to the ground before it is ripe, ſo will all theſe affections decay before they come to any maturity, that flow not from a ſanctified underſtanding. Divines ſay, God beginneth orderly, he firſt worketh in the underſtanding, and by that moveth and exciteth the affections; but the divell he firſt moveth the affections, and by them he perverteth and corrupteth the underſtanding. Thus he propounded to Eve what was good to the eye, and pleaſant to the taſte, thereby to enſnare the affections, and by that means blinded her judgement. Therefore the Apoſtle commands Timothy, to reprove with all Doctrine, 1 Tim. 4. 2. To make men afraid and tremble about ſin, when by good and ſound Doctrine they are not informed of the foulneſſe and guilt of it will never hold.
4. This new man comes ſhort it may be of a new Creature, becauſe the work of grace is not deep enough. He is an outward new creature, but not an inward new creature. That fooliſh builder our Saviour ſpeaketh of, who loſt all his pains and coſt, miſcarried in this, becauſe he did not dig deep enough: Thy heart is throughly wounded for ſin, and ſlightly cured again: It hath not been a deep wound, or a ſure cure again: ſo then as Planters of trees are careful about the root and builders wary about the foundation; ſo when thou beginneſt to ſet upon a new courſe of life, remember that thou goe low enough into thy ſoul, that it may take root downward as well as fruit upward. The heart is full of hardneſſe and ſtonineſſe, and ſo thou canſt not get into the bottome of it preſently; the love of God, the fear of God rooted in the heart would make thee hold out a new man alwayes.
I might now ſpeak of other Counterfeits of this new Creature, As a man affecting new and ſtrange opinions, he is very prone to judge the better of himſelf becauſe of 4. Helps and directions how to become new Creatures.this; ſo a man undertaking ſome new and ſtrict way different from the Word of God, as the way of Phariſaiſm: but I have handled theſe already, when I ſpake of falſe Signs. I ſhall therefore conclude this Text and Subject with the ſuggeſtion of ſome helps and remedies to become new Creatures; for I doubt not but that many of you, at leaſt in ſome ſad thoughts or other, have reſolutions to become new creatures. The conſcience ſurely is not ſo ſtupified, but it many times tells thee, O this old life thou liveſt muſt be altered, it's time to turn over a new leaf, to learn a new leſſon; God forbid I ſhould dye with theſe ſins upon me! How many times doſt thou reſolve and purpoſe, I will never be prophane more, My life ſhall be new, I will ſet upon a new courſe in my family; but theſe buds are quickly ſnipt off by ſome cold froſt or other. What directions then may be given to keep this purpoſe in our hearts, and to put theſe reſolutions into practice? for we reſolve, and reſolve to be new, but we live and dye in old wayes. To help us herein, take theſe directions following.
Firſt, Let thy reſolutions come from ſolid reaſons, not ſuddain affections. This I 1.hinted before; What purpoſe is taken up by ſtrong demonſtrations from Scripture, they will hold alwayes the ſame, becauſe the Scripture is the ſame. The Scripture doth repreſent ſinne in a terrible aggravation as well one day as another; that declareth the goodneſſe of God in the ſame attractive manner as well one week as another: whereas meer ſuddain affections they ebbe and flow. If therefore thy reſolutions doe not hold as firmly againſt ſinne in time of health as well as ſickneſs, if they be not as cordiall in thy life time as at the time of death, quicken thy ſelf up with Scripture-arguments, and ſay, The Word of God ſaith the ſame things ſtill, and why ſhould not my heart be the ſame ſtill?
Secondly, Let thy reſolutions to become a new man, be made not in thy own ſtrength, but in the ſtrength of Chriſt: Thou doſt reſolve in thy own power to caſt out the devills 2.that poſſeſſe thee, thou purpoſeſt in thy own ſtrength to deſtroy theſe Goliahs. But ſaith Paul, I can do all things through Chriſt that ſtrengthens me, Phil. 4. 13. And ſaith Chriſt, Without me ye can doe nothing, John 15. He doth not ſay, No great thing, but nothing; and he doth not ſay, Ye cannot perfect, or conſummate any thing without me, but ye can doe nothing without me, as Auſtin well conſidereth the Text; and then it's foreign, without me, or ſeparated from me; As the Branch cut from the Vine cannot bear any fruit: Now the more ſenſible and apprehenſive thou art of thy own infirmities, and impotency, the more ready Chriſt is to help: ſay, O Lord, though this be too great a work for me, I cannot throw theſe mountains into the Sea, yet it is not too great for thee.
Thirdly, Let theſe reſolutions be accompanied with earneſt and fervent prayers to God. Thou purpoſeſt and reſolveſt, but where are thy lively and powerfull ſupplications 3.unto God? There is no ſuch Engine to batter down all the ſtrong holds of ſinne, as prayer; ſee our Saviours incouragement herein, Ask and ye ſhall receive, knock and it ſhall be opened, Mat. 7. 7. Prayer is the key of Heaven, as the Ancients called it; thy reſolutions therefore and deſires are like thoſe of the ſluggard, who deſireth, and deſireth, but putteth not his hands to work, and ſo his deſires are ſaid to kill him; Thus thou reſolveſt, and reſolveſt, but doſt not ſet home, or back theſe reſolutions by earneſt and ſtrong prayers; therefore thy reſolutions deſtroy thee: A man ſtrong in reſolutions, and weak in ſupplications will preſently be foyled upon every temptation, you muſt not therefore onelyonly reſolve, but you muſt watch, pray, and even yet thy reſolutions take no place, extraordinarily faſt, and ſeek to God; for ſinnes that have been long upon thee, are like thoſe divels which poſſeſſed a man from his youth, and ſuch could not be caſt out, but by prayer and faſting.
Fourthly, If thou wouldſt turn theſe godly reſolutions into godly actions, ſeparate 4.thy ſelf immediately from all temptations and occaſions to ſinne, from all evill companions, who are apt to hinder thee in ſuch good purpoſes; for it's vain thing to think thy ſelf ſtrong enough to abſtain from a ſin, when thou canſt not withdraw from the occaſion of it. The Jewes that were to abſtain from leaven in the dayes of the Paſſover, that they might be ſure not to eate it, would not ſo much as have it in their houſes: yea, ſo ſuperſtitious were they, that they would not ſo much as mention the word Lechem, Bread, leſt leaven ſhould come into a mans minde. The Nazarite that was not to drink wine, would neither eat Grapes. Therefore bid farewell to all thy old companions, all thy old temptations, and ſay as that new Creature once did, who formerly living in Fornications and the Whore coming to ſolicite him as ſhe uſed to doe, he cryed out, Ego non ſum ego, I am not I: I am another man than I was.
Laſtly, Purſue thy reſolutions into actions, becauſe of thy mortality and uncertainty 5.of life. To day if you will hear, harden not your hearts; Now therefore, or it may be never: Do not as ſome Heathens, which Offer their Bee-wax unto their Gods, and keep the Honey to themſelves. Doe not thou reſerve thy old decrepit age for this new Creature, and ſpend the prime and flower of thy time in the ſervice of ſin: Poſt Geneſin ſequitur Exodus, as ſoon as we have a beginning we are making to an end; Why then art thou ſtill reſolving, and reſolving, when thou haſt no ſecurity for thy life? This night, this day, thy ſoul ſhall be taken away from thee. Oh thou mortall man, and lump of clay, thou that art but ſo much duſt before the wind, how dareſt thou put off becoming a new man?
Uſe Of exhortation, Let not this Subject be preached in vain unto you. The neceſſity Uſe.and excellency of it, might be our conſtant Theme: we might ſit down as ſoon as ever we have read the Text, and ſay, This is the ſumme of all. Doe not deceive your ſelves; as if thy old wayes thou haſt lived in will leade thee to happineſſe. If theſe were our inventions, if they were our words and perſwaſions onelyonly, you might eaſily reject them, but being the aſſertions and plain commands of the Word, how can you but hear and tremble! and above all motives let this prevail, viz. The wonderfull comfort, joy and peace of conſcience you will have in thinking, That I am not as I have been; ſuch and ſuch ſins have been committed: but oh (bleſſed be God) I have forſaken them: you would not be what you were once for all Solomons wealth. Alas! What torments and helliſh pangs did you, while old ſervants to ſin, feel? What gripes and ſtings, that thou livedſt ſo, and waſt not changed into a new man!