Discourses of the Great Duties of Natural Religion, Sermon 5
SERMON V.
Of the Nature of Regeneration, and its Neceſſity, in order to Juſtification, and Salvation.
GALAT. VI. 15.
For in Chriſt Jeſus, neither Circumciſton availeth any thing, nor Uncircumciſion; but a new Creature.
THERE are two Epiſtles of St. Paul, namely, that to the Romans, and this to the Galatians, which are principally and particularly deſign'd to confute a falſe perſwaſion, which had prevailed amongſt many Chriſtians, eſpecially thoſe who were Converted from Judaiſm; that it was not enough for Men to embrace and confeſs the Chriſtian Religion, unleſs they kept the Law of Moſes, or at leaſt ſubmitted to that great Precept of Circumciſion; the neglect whereof among all the affirmative Precepts of the Law, was only threatned with exciſion, or being cut off from among the People. And of the prevalency of this Errour, and the great diſturbance which it made in the Chriſtian Church, we have a particular account, Acts 15. where a General Council of the Apoſtles is call'd, and a Letter written in their Names to all the Chriſtian Churches, to rectifie their apprehenſions in this matter, ver. 24. of that Chap. For as much as we have heard, that certain which went out from us, have troubled you with words, ſubverting your Souls, ſaying ye muſt be Circumcis'd, and keep the Law, to whom we gave no ſuch Commandment, &c.
And upon this occaſion likewiſe it was, that St. Paul wrote this Epiſtle to the Galatians, as likewiſe that to the Romans; in the former of which, after he had at large confuted this Errour, (which he calls the preaching of another Goſpel, than what the Apoſtles had preached, and the Chriſtians firſt received) In the beginning of the 5th Chapt. he Exhorts them to aſſert the Liberty, which Chriſt had purchas'd for them, from the obligation of the Law of Moſes, ver. 1, 2. Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not entangled again with the yoak of bondage. Behold, I Paul ſay unto you, that if ye be Circumciſed, Chriſt ſhall profit you nothing. Not that hereby he condemneth Circumciſion, as a thing evil in it ſelf; for God never Inſtituted or Commanded any thing that was ſo; but he oppoſeth the opinion of the neceſſity of it to our Juſtification and Salvation, when the Goſpel had ſo plainly taken away the obligation and uſe of it; and conſequently to affirm ſtill the neceſſity of it, was really to renounce Chriſtianity. For if Judaiſm was ſtill the way to Salvation, Chriſtianity was to no purpoſe; and if Chriſtianity be now the way, then the obligation to the Jewiſh Religion was ceaſed. To avoid the force of this Reaſoning, it was not enough for the falſe Apoſtles to ſay (as it ſeems they did) that Chriſtians were not obliged univerſally to the whole Law of Moſes, but principally to the Law of Circumciſion; becauſe Circumciſion being the ſign and badge of that Covenant, whoever took that upon him, did thereby own his obligation to the whole Law, ver. 3…. 4. For I testifie again to every Man that is Circumciſed, that he is a debtor to do the whole Law; Chriſt is become of no effect to you, whoſoever of you are juſtified by the Law, ye are fallen from Grace; that is, whoever of you expect and profeſs to be juſtified by the Law of Moſes, ye take away the neceſſity and uſe of the Chriſtian Religion; and are fallen from grace,: that is, do in effect renounce the Goſpel; for we, through the Spirit, wait for the hope of Righteousness by Faith, ver▪ 5▪ we by the Spirit, in oppoſition to Circumciſion, which was in the Fleſh▪ do expect to be juſtified by the belief of the Goſpel. For in Jeſus Chriſt, neither Circumciſion availeth any thing, nor uncircumciſion, ver. 6. that is, now under the diſpenſation of the Goſpel by Chriſt Jeſus, it ſignifies nothing to a Man's Juſtification or Salvation, whether he be Circumciſed, or not Circumciſed, whether he be a Jew or a Gentile. All that the Goſpel requires as neceſſary to theſe purpoſes, is, that we perform the Conditions of the Goſpel, that ſo we may be capable of being made Partakers of the bleſſings of it.
Now as the great bleſſing and benefit of the Goſpel is variouſly expreſt, as by the forgiveneſs of our ſins, by our acceptance with God, or (which comp…ehends both,) by our Juſtification, ſometimes by Adoption, and our being… made the Sons and Children of God, ſometimes by Redemption, and (which is the conſummation of all,) by Salvation and Eternal Life; I ſay, as the ble… ſing and benefit of the Goſpel, is in Scripture expreſt to us by theſe ſeveral terms, which do in eff…ct, all ſignifie the ſame thing! ſo our Duty, and the Condition the Goſpel requires on our part, is likewiſe as variouſly expreſt, ſometimes, and that very frequently, by the word Faith, as being the great Source and Principle of all Religious Acts and Performances; but then this Faith muſt not be a bare aſſent and perſwaſion of the Truth of the Goſpel, but ſuch an effectual belief, as expreſſeth it ſelf in ſuitable acts of Obedience and Holineſs, ſuch as the Apoſtle here calls foreign a Faith whick worketh by Love, a Faith that is inſpir'd and acted, or rather conſummate and made perfect by Charity, (for ſo the word doth often ſignifie,) and then this Phraſe will be juſt of the ſame importance with that of St. James, Chap. 2. 22. by Works is Faith made perfect. Sometimes, and that alſo very frequently, the Condition of the Goſpel is expreſt by words which import and ſignifie the change of our State, as by Repentance, Converſion, Regeneration, Renovation, Sanctification, the New Creature, and the New Man, which expreſſions are all ſo well known, that I need not referr to particular Texts; ſometimes the condition of the Goſpel is expreſt by the viſible and ſenſible effects of this inward change in our outward Li…e and Actions; as namely by Obedience, and keeping the Commandments of God. So Heb. 5. 9. Chriſt is ſaid to be the Author of Eternal Salvation to them that obey him; where Obedience is plainly put for the whole condition of the Goſpel, the performance whereof entitles us to Eternal Life and Happineſs.
Now that by theſe various expreſſions, one and the ſame thing is certainly intended and meant, viz. The Condition of the Goſpel; that which is requir'd on our part, in order to our full and perfect juſtification and acceptance with God, is evident beyond all denial; by comparing the three different ways whereby St. Paul doth expreſs the ſame propoſition for ſenſe and ſubſtance; in which he tells us, what it is that will avail to our Juſtification under the Goſpel, that is according to the terms of the Chriſtian Religion; that it is neither here nor there, that it ſignifies nothing whether a Man be Circumciſed or not, but that we be ſo qualified as the Goſpel requires, that the Conditions upon which the Bleſſings of the Goſpel are promiſed be found in us. And there are three Texts wherein the ſame thing is plainly intended, in three very different expreſſions. Gal. 5. 6. In Jeſus Chriſt neither Circumciſion availeth any thing, nor uncircumciſion: but Faith, which is conſummate, or made perfect by Charity. Gal. 6. 15. For in Chriſt Jeſus neither Circumciſion availeth any thing, nor uncircumciſion: but a new Creature. 1 Cor. 7. 19. Circumciſion is nothing, and uncircumciſion is nothing: but the keeping of the Commandments of God. It is evident, that in theſe three Texts the Apoſtle deſigns to ſay the ſame thing, and conſequently that Faith which is made perfect by Charity, and the new Creature, and keeping of the Commandments of God, are the ſame in ſenſe and ſubſtance, viz. the Condition of our Juſtification and acceptance with God under the Covenant of the Goſpel, or in the Chriſtian Religion.
I ſhall at preſent, by God's aſſiſtance, handle the ſecond of theſe Texts. In Chriſt Jeſus neither Circumciſion availeth any thing, nor uncircumciſion: but a new Creature. And here the Condition of the Goſpel is expreſt to us, by the change of our State, which in Scripture is call'd our Regeneration, or becoming new Creatures, and new Men. Circumciſion was but an outward ſign and mark upon the Body, and the Fleſh, though it did indeed prefigure and typifie the inward Circumciſion of the heart, the giving of Men new Hearts, and new Spirits, under the more perfect diſpenſation of the Goſpel? but now in Chriſt Jeſus, that is, in the Chriſtian Religion, the preſence or the want of this outward mark will avail nothing to our juſtification; but that which was ſignified by it, the renovation of our Hearts and Spirits, our becoming new Creatures, is now the Condition of our juſtification and acceptance with God.
The falſe Apoſtles indeed did lay great ſtreſs upon the buſineſs of Circumciſion, not ſo much out of zeal to the Law of Moſes, as to avoid Perſecution, ver. 12. They conſtrain you to be Circumciſed, only left they ſhould ſuffer Perſecution for the Croſs of Chriſt. For at that time, though the Chriſtians were Perſecuted, yet the Jews by the Roman Edicts had the free exerciſe of their Religion, and therefore they gloried in this external mark of Circumciſion, becauſe it exempted them from ſuffering; but St. Paul gloried in his ſufferings for Chriſt, and the marks of that upon his Body, ver. 14. God forbid that I ſhould glory ſave in the Croſs of our Lord Jeſus Chriſt; and v. 17. I bear in my Body the marks of the Lord Jeſus. He tells them, what neceſſities ſoever they might pretend of Circumciſion, either for their Juſtification, or Salvation, the true ground of all was to ſave themſelves from Temporal Sufferings; and that in the Chriſtian Religion it ſignified nothing to recommend them to the favour of God, whether they were Circumciſed or not; nothing would be available to this purpoſe, but the renovation and change of their Hearts and Lives. For in Chriſt Jeſus neither Circumciſion availeth any thing, nor uncircumciſion: but a new Creature, foreign, a new Creation, to intimate the greatneſs of the Change, which Chriſtianity, throughly entertained, made in Men.
Having thus cleared the occaſion and mea…ing of theſe words, I come now to conſider the Particulars contained in them, namely, theſe two things.
Firſt, That the Goſpel hath taken away the Obligation of the Law of Moſes; in Chriſt Jeſus neither Circumciſion availeth any thing, nor uncircumciſion.
Secondly, That according to the terms of the Chriſtian Religion, nothing will avail to our juſtification and acceptance with God, but the real renovation of our Hearts and Lives; neither Circumciſion, nor uncirciſion: but a new Creature.
1. That the Goſpel hath taken away the obligation of the Law of Moſes. In Chriſt Jeſus, that is, now under the diſpenſation of the Goſpel, neither Circumciſion availeth any thing, nor uncircumciſion. There was never any general Obligation upon Mankind to this Rite of Circumciſion, but only upon the Seed of Abraham; but yet upon the preaching of the Goſpel, many of the Jewiſh Chriſtians would have brought the Gentiles under this yoak; pretending that Chriſtianity was but a ſuperſtructure upon the Law of Moſes, which together with the Goſpel, was to be the Religion of the whole World; and there was ſome colour for this, becauſe our Saviour himſelf ſubmitted to this Rite, and was Circumciſed; which the Apoſtle takes notice of in the 4th Chap. of this Epiſt. ver 4. When the fullneſs of time was come, God ſent forth his Son made of a Woman, made under the Law, that is, Circumciſed. And 'tis true indeed, that our bleſſed Saviour was Circumciſed, but not to ſignifie to us the perpetuity of Circumciſion, and the continuance of it under the Chriſtian Religion, but for a quite different end; as a teſtimony of his Obedience to that Law, which tho' afterwards it was to expire, yet was to be obeyed whilſt it was in force, by all that were born under it; he was made under the Law, and it became him, who came to teach Mankind Obedience to the Laws of God, to fulfill all Righteouſneſs himſelf. And therefore the Apoſtle in this Epiſtle, where he takes notice of this, that Chriſt was made under the Law, gives this Reaſon of it, that he might be the …itter to free thoſe who were under it, from the ſervitude of it; he was made under the Law, that he might redeem them that were under the Law; and that thoſe who were in the condition of Servants before, might be ſet at liberty, and receive the adoption of Sons.
But how did his being made under the Law, qualifie him to redeem thoſe who were under the Law? Thus; By ſubmitting to it himſelf, he ſhewed that he owned the Authority of it, and that he had no malice or enmity againſt it; or as he himſelf expreſſes it, that he came not to deſtroy the Law, but to fulfill it. And being fulfill'd, and having ſerv'd the time and end for which God intended it, it expir'd of it ſelf; like a Law which is not made for perpetuity, but limited to a certain period. And our Bleſſed Saviour, who came with greater Authority than Moſes, and gave greater Teſtimony of his Divine Authority, had ſufficient power to declare the expiration of it; and by Commiſſioning his Diſciples before and after his death to Preach the Goſpel to the whole World, he put an end to that particular Law and Diſpenſation, which only concern'd the Jewiſh Nation, by giving a general Law to all Mankind.
So that from the Death of our Saviour, and his Aſcenſion into Heaven, upon which followed the general publication of the Goſpel, the Law of Moſes ceaſed, and according to our Saviour's expreſs appointment, Proſelytes were to be admitted into the Chriſtian Church only by Baptiſm, and not by Circumciſion. And …f Circumciſion, which was the ſign of that Covenant, was laid aſide, then the whole Obligation of that Law and Covenant which God had made with the Jews, was alſo ceaſed. It was once indeed the mark of God's choſen and peculiar People; but now that God hath revealed himſelf to the whole World by his Son, and offers Salvation to all Mankind, Gentiles as well as Jews, the wall of ſeparation is broken down, and Circumciſion, which was the mark of diſtinction between Jews and Gentiles, is taken away; and therefore he is ſaid to have made peace by his Croſs, and to have blotted out, and taken away the handwriting of Ordinances, nailing it to his Croſs; that is, from the time of his Death to have taken away the obligation of the Law of Moſes, tho' it was a good while after, before the Jews were wholly weaned from the veneration and uſe of it.
Nay, it was ſome time before the Apoſtles were clearly convinc'd, that the Goſpel was to be preach'd to the Gentiles; this being one of thoſe Truths, which our Saviour promiſed after his departure, his Spirit ſhould lead them into the perfect knowledge of; and then they were fully inſtructed, that the Law of Moſes was expir'd, and that it was no longer neceſſary to the Salvation of Men, that they ſhould be Circumciſed, and keep that Law. And tho' it was once enjoyn'd by God himſelf to the Jews, and their Obedience to it was neceſſary to their acceptance with God, yet now by Chriſt Jeſus, God had offered Salvation to Men upon other Terms; and whether they were Circumciſed, or not, was of no moment to their Juſtification or Salvation one way or other; but provided they perform'd the Condition of this New Covenant of the Goſpel, they were all alike capable of the Divine Favour and Acceptance.
But I proceed to that, which I mainly intended to proſecute from theſe words; and that is the
Second Particular in the Text, namely, that according to the terms of the Goſpel, and the Chriſtian Religion, nothing will avail to our juſtification and acceptance with God, but the real renovation of our Hearts and Lives; neither Circumciſion, nor uncircumciſion: but a new Creature. For the full explication of this, I ſhall do theſe three Things.
Firſt, Shew what is imply'd in this Phraſe of a new Creature.
Secondly, That this is the great Condition of our juſtification and acceptance with God, and that it is the ſame in ſubſtance with Faith perfected by Charity, and with keeping the Commandments of God.
Thirdly, That it is very reaſonable it ſhould be ſo.
1. What is imply'd in this Phraſe of a new Creature. It is plain at firſt ſight, that it is a Metaphorical expreſſion of that great and thorough change which is made in Men by the Goſpel, or the Chriſtian Religion. The Scripture ſets forth to us this Change by great variety of expreſſions, by Converſion, and turning from our Iniquities unto God; by Repentance, (which ſignifies a change of our Mind and Reſolution, and is in Scripture call'd Repentance from dead works, and Repentance unto Life;) by Regeneration, or being born again; by Reſurrection from the Dead, and riſing to newneſs of Life; by Sanctification, and being waſh'd and cleans'd from all filthineſs and impurity, (which three laſt Metaphors are imply'd in Baptiſm, which is call'd Regeneration, Tit. 3. 5. According to his Mercy he ſaved us by the waſhing of Regeneration, and renewing of the …oly Ghoſt; and our being born again of Water and the Holy Ghoſt, John 3. 3. Except a Man be born again, &c. and ver. 5. except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God; and the purifying of our Conſciences, Heb. 10. 22. having our Hearts ſprinkled from an evil Conſcience, and our Bodies waſh'd with pure water; and the anſwer of a good Conſcience towards God, 1 Pet. 3. 21. Baptiſm doth now ſave us; not the putting away of the filth of the Fleſh, but the anſwer of a good Conſcience towards God; and finally, our being Baptiz'd into the Death and Reſurrection of Chriſt, Rom. 6. 3, 4. Know ye not that ſo many of us as were Baptized into Jeſus Chriſt, were Baptized into his death; therefore we are buried with him by Baptiſm into death, that like as Chriſt was raiſed up from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſs of Life.) And laſtly, this Change is ſet forth to us by Renovation, and our being made New Creatures, and new Men, 2 Cor. 5. 17. Therefore if any Man be in Chriſt, that is, profeſſeth himſelf a Chriſtian, he is a new Creature; old things are paſt away, behold all things are become new. And ſo likewiſe, Epheſ. 4. 22, 23, 24. this great Change is expreſt by putting off concerning the former Converſation, the old Man, which is corrupt according to the luſts of deceit, and being renewed in the ſpirit of our Minds, and putting on that new Man, which after God is Created in Righteouſneſs, and true Holineſs. The Expreſſion is very emphatical, renewed in the ſpirit of our Minds, that is, in our very Minds and Spirits, to ſignifie to us that it is a moſt inward and thorough Change, reaching to the very center of our Souls and Spirits. And, Coloſ. 3. 9, 10, 11th verſes, it is repreſented much after the ſame manner, Seeing ye have put off the old Man with his deeds, and have put on the new Man, which is renewed in knowledge after the Image of him that Created him, where there is neither Greek nor Jew, Circumciſion nor Uncircumciſion, Barbarian, S…ythian, bond nor free; but Chriſt is all and in all. Which is the ſame with what the Apoſtle ſays here in the Text, that in Chriſt Jeſus neither Circumciſion availeth any thing, nor Uncircumciſion: but a new Creature; that is, theſe external Marks and Differences ſignifie nothing: but this inward Change, the new Creature, Chriſt formed in us, this in the Chriſtian Religion is all in all.
But that we may the more clearly underſtand the juſt importance of this Metaphor of a new Creature, or a new Creation, I ſhall,
Firſt, Conſider what it doth certainly ſignifie, by comparing this Metaphorical Phraſe with other plain Texts of Scripture.
And Secondly, That it doth not import what ſome would extend it to, ſo as to found Doctrines of great Conſequence upon the ſingle ſtrength of this, and the like Metaphors in Scripture, without any manner of countenance from plain Texts.
Firſt, I ſhall conſider what this Metaphor doth certainly import, ſo as to be undeniably evident from other more clear and full Texts of Sripture, namely, theſe two Things.
1. The greatneſs of this Change.
2. That it is effected and wrought by a Divine Power.
1. The greatneſs of this Change; it is called foreign, a new Creation; as if the Chriſtian Doctrine, firmly entertained and believed, did as it were mould and faſhion Men over again, transforming them into a quite other ſort of Perſons than what they were before, and made ſuch a change in them, as the Creating Power of God did, in bringing this Beautiful and orderly frame of things out of their dark and rude Chaos. Thus the Apoſtle repreſents it, 2 Cor. 4. 6. God who commanded the light to ſhine out of darkneſs, (alluding to the firſt Creation) hath ſhined into our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt. We are tranſlated from one extream to another, Acts 26. 18. When our Lord ſends Paul to preach the Goſpel to the Gentiles, he tells him what a change it would make in them, by opening their eyes, and turning them from darkneſs to light, and from the power of Satan unto God. And St. Peter expreſſes the change which Chriſtianity makes in Men, by their being call'd out of darkneſs into a marvellous light, 1 Pet. 2. 9. And ſo St. Paul. Eph. 5. 8. Ye were ſometimes darkneſs, but now are ye light in the Lord.
And indeed, wherever the Doctrine of Chriſt hath its full effect, and perfect work, it makes a mighty change both in their inward Principles, and outward Practice; it darts a new light into their Minds, ſo that they ſee things otherwiſe than they did before, and form a different judgment of things from what they did before; it endues them with a new Principle, and new Reſolutions, gives them another Spirit, and another Temper, a quite different ſenſe and guſt of things from what they formerly had. And this inward change of their Minds neceſſarily produceth a proportionable change in their Lives and Converſations, ſo that the Man ſteers quite another courſe, acts after another rate, and drives on quite other deſigns from what he did before.
And this is remarkably ſeen in thoſe who are reclaimed from Impiety and Prophaneneſs to Religion, and from a vicious to a virtuous courſe of Life. The Change is great and real in all; but not ſo ſenſible and viſible in ſome, as others: in thoſe who are made good by the inſenſible ſteps of a pious and virtuous Education; as in thoſe who are tranſlated out of a quite contrary ſtate, and t…rn'd from the power of Satan unto God, and tranſlated out of the Kingdom of Darkneſs, into the Kingdom of Chriſt; which was the caſe of the Heathen World, in their firſt Converſion to Chriſtianity.
Secondly, This Change is effected and wrought by a Divine Power, of the ſame kind with that, which Created the World, and raiſed up Chriſt Jeſus from the Dead; two great and glorious Inſtances of the Divine Power; and to theſe the Scripture frequently alludes, when it ſpeaks of this New Creation. God, who commanded the light to ſhine out of darkneſs, hath ſhined into our hearts. Like as Chriſt was raiſed from the dead by the glory of the Father, ſo we alſo are raiſed to newneſs of life, ſaith St. Paul, Rom. 6. 4. And to the ſame purpoſe the ſame Apoſtle ſpeaks, Epheſ. 1. 19, 20. And that ye may know what is the exceeding greatneſs of his power to us-ward who believe, according to the operation of his mighty power, which he wrought in Chriſt, when he raiſed him from the dead. So that our Renovation, and being made new Creatures, is an inſtance of the ſame glorious Power, which exerted it ſelf in the firſt Creation of things, and in the Reſurrection of our Lord Jeſus Chriſt from the Dead; but not altogether after the ſame manner, as I ſhall ſhew under the next Head.
I ſhould now in the ſecond place proceed to ſhew, that this Metaphor of a new Creation doth not import what ſome Men would extend it to, ſo as to found Doctrines of great conſequence upon the ſingle ſtrength of this and other like Metaphors of Scripture, without any manner of countenance and confirmation from plain Texts. But this I reſerve to another Diſcourſe.