The Gospel New-Creature, Treatise 3
The Third Treatiſe. THE Goſpel-New-Creature In Chriſt, poſitively opened; The falſe appearances thereof in the Legal-new-Creature (ſo called) plainly refuted; And the true Evidences thereof particularly held forth to the Experience of the weak Believers.
2 COR. 5.17.
If any man be in Chriſt, he is a New Creature.
I Have been opening the difference between the Righteouſneſs of the Law and the Goſpel, ſhewing the Neceſſity, Nature, and Way of obtaining Goſpel-juſtification, by the bloud of Jeſus Chriſt, and have diſcovered a ſoul eſtated therein; I ſhall now endeavour to open the Goſpel-New Creature, peculiarly, as diſtinguiſht from that which is called (in appearance) a Legal-New-Creature, &c.
Now let a ſoul fail in either of theſe, and loſt for ever: fail of a ſaving-cloze with Jeſus Chriſt for righteouſneſs, or being a New Creature in Chriſt, and you periſh in your ſins, and the wrath of God will overtake you.
I ſhall not now take up time in opening the coherence of the words; nor will it much be deſired, as to our Deſign: I ſhall therefore draw this plain concluſion from them; namely,
Obſerv. There's an abſolute neceſſity, in order to the Salvation of every ſoul, to become a New Creature in Chriſt.
Having proved it, we ſhall open the way of being a New-Creature; and how, in Chriſt: Then how diſtinguiſht from an appearing New-Creature, (but not ſo indeed) and ſo give forth the Evidences of it. Thoſe Scriptures that ſpeak of the neceſſity of being born again of the Spirit, Ioh. 3.3, 5. and of being converted Mal. 18.3. do evince the ſame truth. Gal. 6.15. Neither Circumciſion, nor Ʋncircumciſion avail any thing, but a New Creature. For, we are his Work-manſhip created unto Christ Jeſus, &c. Eph. 2.10. He that hath wrought us for this ſelf-ſame thing is God, and hath given us the Earneſt of his Spirit, 2 Cor. 5.5.
The neceſſity of this New-Creature doth ariſe,;
1. From the tenour of the New-Covenant, in which way God hath obliged himſelf to give out mercy; and in no other. Now thus runs the New-Covenant, this is the great Article of it; Make you a new heart, and a new Spirit, Ezek. 18.31. Which God promiſeth to give to all, he takes into a Covenant of mercy and peace with himſelf. I will put a new Spirit within you, and a new Heart will I give unto you, Ezek. 11.19. And to the ſame purpoſe, Ezek. 36.26. Wherein, as we ſhall ſhew, lyes the ſpecial part of the New Creature.
2. Becauſe the Old-man, all that is of the Firſt-Adam, the whole frame thereof is corrupted and polluted; therefore it muſt be repaired, renewed, be made new, if ever it enter into glory, Epheſ. 4.22. That ye put off concerning the former Converſation, the Old man; which is corrupt, according to the deceitful Lusts and be renewed in the Spirit of your Mind; And that ye put on the New-man that after God is created in Righteouſneſs and true Holineſs.
3. Whoſoever ſhall be ſaved, ſhall be a new Creature from the great Deſign of God, in giving out his Son Jeſus Chriſt, which was, that all the Elect ſhould be made conformable to the Image of his Son Rom. 8.29. For whom he did fore-know, he alſo did predeſtinate to be conformed to the Image of his Son, that he might be the firſt-born among many Brethren. Jeſus Chriſt is called the expreſs Image of the Father, Hebr. 1. And to that Image all Believers ſhall be conformed, Jeſus Chriſt, the firſt-born, and all his Brethren, to be made conformable unto him. God was infinitely pleaſed with ſuch a Pattern, and reſolved, all that he gave to him, and deſigned for glory, ſhould be conformed to his likeneſs.
4. All the ſervices that a ſinner offers to God, are not accepted, till a New-Creature; till a Soul ſhall act from a new-living holy-principle towards God. Pray, and hear, and give Alms, God regards it not till a New-Creature: So the Word of the Lord, often caſts back the ſervices of unregenerate men upon their faces, as loathſome to the Lord, becauſe they proceed from the old corrupt Adam, from unchanged Natures, Iſa. 1.15. When you cry, I will not hear you. Why? You are in your uncleanneſs: therefore, Waſh, you make you clean.
Ʋſe. Oh let this make for your inſtruction and conviction, that if ever you come to God in glory, you muſt firſt be New-Creatures: If you will have mercy, you muſt have it in the way of the New-Covenant: and if ſo, you muſt be made new. While you have nothing but the Old-Adam, you are corrupt, and polluted, and abominable. If you ſhall become the Brethren of the firſt-born Jeſus Chriſt, you muſt bear his Image, and have it renewed upon you. Oh you that are yet in your old ſins, and walk after your Old-Luſts, you are not New-Creatures: You will not think ſo; therefore ſit down with this Conviction, That as yet you have no part in this bleſſedneſs. Oh! All of you who are the ſame that ever you were, whether living in groſs ſins, or ſober and civil from your Youth up, you are yet of the Old Adam, nothing but corrupt Nature upon you: your hope is vain, and you are blinded in your ſins, and the grace of God is not in you.
2. Oh! Let me before I go further, put this to tryall, and ſuffer the word of the Lord which ſhall one day judge you; Can you ſay in good earneſt, Old things are paſt away, and all things are become new in me? Now I am a veſſell in the hand of God, wrought by his Spirit, and there is through infinite grace, a new work manſhip upon my ſoul? I ſhall lay down rules for the particular diſcovery of this: only at preſent, yeild up your conſcience to the power of the world, do not ſlink from under it; If it find you out in your ſin, in nature, the ſame that ever you were, give glory to God, and ſay, The word of the Lord is quick and powerfull, and go off with this conviction in power upon thy ſoul, I never expect to go to heaven and glory, if I become not (through grace) a new Creature.
But before I go further, I would open, that every ſoul that is a new Creature, muſt be in Chriſt; and why.
So ſaith the Apoſtle to theſe Corinths, in this Epiſtle, 13. Chap. 5. Examine your ſelves, prove your own ſelves, know you not that Jeſus Chriſt is in you, except ye be reprobates! ye are created into Chriſt Jeſus, Eph. 2.10.
If a man abide not in me, he is caſt out as a branch, and is withered, Joh. 15.6.
Now herein lyes the great Myſtery of Godlineſſe, into which all our evidences for Heaven are reſolved, and therefore this is a weighty enquiry. I am to ſpeak of it, ſpecially, as it relates to the making and forming by the new Creature.
This being in Chriſt, is expreſſed by being rooted into Chriſt, Col. 2.7. Planted into him, Rom. 6. Built up in him, Col. 2. All which beſpeak a reall union with him; that this is not a mere imaginary thing, but as true and reall, as the union between the root and the branches, Ioh. 15. and the foundation and the building, Eph. 2. which is wrought, by the Spirit of the Lord Ieſus, drawing and uniting true believers unto him; The ſame Spirit dwelling in them; Rom. 8.9, 10, 11.— By his Sprit that dwelleth in you.
Now to conſider, Why all that are new Creatures, according to the Goſpell, muſt be ſo in Chriſt.
1. Such as are Goſpell New-Creatures muſt be in Chriſt, becauſe if they be New-Creatures, they muſt be Living Creatures. Now God hath laid up all life, that ſhall be diſpenced forth, in his Son Ieſus Chriſt, Ioh. 5.21.26.— The Son quickneth whom he will; for as the the Father hath life in himſelf, So he hath given to the Son to have Life in himſelf; Becauſe I live, ye ſhall live alſo, Iohn 14.19. Now naturally all ſinners are dead in the old Adam, and utterly unable to beget life in themſelves: who can make alive his own ſoul? but when they were New-born as new Creatures, they are ſaid to be quickned in Chriſt, Epheſ. 2.5. As God breathed life into man at firſt, and ſo he became a living ſoul; ſo in the new Creation, the ſoul is ſaid to be created into Chriſt, Eph. 2.10. and to be made Alive in him, Rom. 6.11.
2. If there were not a reall union of the ſoul with Chriſt, life (if it ſhould be given without it) would not be preſerved in the ſoul, Thou holdeſt our ſoul in life, Pſal. 66.9. As the branch, through it was once quickned, cannot preſerve it life, if cut off from the root; And therefore a continued ſupply of life from Jeſus Chriſt, to the ſoul, is neceſſary as to all its ſpirituall actings as a new Creature.
3. By being in Chriſt, the ſoul is made partaker of the divine nature, 2 Pet. 1.4. by which the regenerate part, all gracious habits, are infuſed in the ſoul, whereby the New-Creature is formed up, in believers. Hence it is, that all grace and holineſſe is infuſed into the ſoul, as diſtinguiſh'd from Common grace, that at laſt withereth, John 15.6. If a man abide not in me, he is caſt forth as a branch, and is withered, &c. therefore a neceſſity of being in Chriſt.
4. Without being in Chriſt, the power and raign of ſin, the body of ſin, will not be deſtroyed; no deſtroying the body of ſin, by any poſſible endeavors, but by the influence of the death of Ieſus Chriſt, and a reall fellowſhip therewith, which cannot be attained but by being planted into Chriſt; Rom. 6.5, 6. For if we have bin planted together into the likeneſſe of his death, we ſhall be alſo in the likeneſſe of his reſurrection: knowing this that our old man is crucified with him, that the body of ſin be deſtroyed, that hence forth we might not ſerve ſin; All the proper mortifying power that believers have of the body of ſin, is drawn from fellowſhip with the death of Ieſus Chriſt, which fellowſhip ariſeth only from being one with him.
5. The Image of God cannot be renewed upon us, but in Chriſt? As we have born the Image of the Earthly, we ſhall alſo bear the Image of the heavenly; 1 Cor. 15.19. So, Rom. 8.29.—we are made conformable to the Image of his Son; By union a ſoul is made partaker of the fulneſſe of Ieſus Chriſt, as all grace is laid up in him, and of that fulneſſe partakes by meaſure of every grace from him; Iohn 1.16. And of his fulneſſe have all we received, and grace for grace; that is, grace according to the patern of Jeſus Chriſt, partaking of every grace in him according to the meaſure allowed to every member and branch in him.
6. Without being in Chriſt, no duty is accepted with God; by being in Chriſt, we are accepted in the righteouſneſſe of Chriſt, whereby all the dutyes of a Child of God are accepted with the Father, 1 Pet. 3.5. as performed by a principle of life from Ieſus Chriſt, and offered up to God in the name and righteouſneſſe of Chriſt; otherwiſe let praying and all other dutyes be never ſo ſtrictly, frequently, devoutly performed, they find no acceptance with God, and the ſoul is not bettered by them: Without me ye can do nothing. John 15. ſaith Jeſus Chriſt.
7. Without being in Jeſus Chriſt, there can be no holy fruit in converſation brought forth to God, John 15.5. He that abideth in me, and I in him, the ſame bringeth forth much fruit; All the fruit that is of our own ſtock, comes to nought, but the fruit that is brought forth in Chriſt, from implantation into him, is precious; fruit unto repentance. Reformation, holineſſe and righteouſneſſe, and doing of any good, unleſſe it proceed from the life we have in Chriſt is Phariſaical, and comes to nothing, and will be burnt up in the day of the Lord; wherefore ſanctified believers are call'd the trees of righteouſneſſe, Eſay 61. as planted engrafted into Jeſus Chriſt, whereby they bring forth all their favory fruit unto God.
Uſe. See now the great and weighty, and indiſpenſable neceſſity of getting into Chriſt, of having union with him, the main pillar upon which hangs all your Comfort; Do what you will and be out of Jeſus Chriſt, and tis an accurſed loathed ſacrifice; Do what thou wilt from thy own ſtock, and 'tis bitter fruit; A dram of what is performed in Chriſt, is of more worth then a mighty daily bulk of dutyes without it; not hereby to leſſen a believer, as to muchneſſe of duty, but to ſhew the unacceptableneſs of all duties, though never ſo many, long, devout, till a poor ſoul performes all from a new principle, and power of life in the ſoul from Ieſus Chriſt, and ſo a new Creature.
Oh! that poor ſouls were thoroughly convinc'd of this, who, ſo they perform dutyes, never conſider this. Oh! lay to heart thy dead condition, and the infinite neceſſity of getting into Chriſt: No life in thy ſoul, no preſerving of life, till Jeſus Chriſt; nothing of the divine nature upon thee, no deſtroying of ſin, nothing of the Image of God upon thee; that is ſaving; no duty accepted, no fruit unto God in thy converſation, till thou haſt the reall experience of this bleſſed Myſtery in thy ſoul, of being one in Chriſt, through the ſpirit, till thy ſoul knoweth what union & fellowſhip with the Son of God meaneth; Therefore ſouls that fall ſhort here, their knowledge, profeſſion, converſation is loſt labour, is to the great matter of eternall life and ſalvation.
2. If all that are truly and ſavingly New-Creatures, are in Chriſt; then a New-Creature any other way, is but a ſemblance and appearance of it, and not ſo indeed and reality; If from our ſelves, from the power of the Law upon the Conſcience, or upon any other account whatſoever.
And therefore, I ſtill ſay, the more we conſider of this matter, of the more narrow enquiry do we find it to be.
There is a ſemblance and likeneſſe, of being New-Creatures, which is not really ſo, a ſemblance of holineſſe, a holy fruit, which is not truly ſo, but will at laſt wither; and hence, all the withered profeſſours in this day, as we ſhall preſently ſhew.
I ſhall not here ſpeak of ſuch, as pretend to no manner of change inward or outward, ſuch as are in all things, the ſame that ever they were, as ſuch as live in known groſſe ſins, they have no appearance or pretence of claim to the Title and Character of the New-Creature; By their own conceſſion and acknowledgment they are ſtill the ſame as ever they were, therefore, not ſo much as pretend to be made New; to ſuch I ſhall, if God will, apply a further word before we have done.
OnelyOnly now of the ſemblance of the New-Creature, (falſely ſo called) but not really ſo.
1. A ſoul being convinc'd of the damnableneſſe, of ſuch and ſuch a ſin, from the Law, and the power of the word upon the Conſcience, that a ſoul living, continuing in it, ſhall never enter into the Kingdom of God: as from ſuch a place, as, 1 Cor. 6.9, 10. Know ye not that the unrighteous ſhall not enter into the Kingdome of God, Be not deceived, neither Fornicators, Adulterers, Idolaters, nor effeminate, nor abuſers of themſelves with mankind, nor Theeves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners ſhall inherit the kingdome of God, And ſuch were ſome of you, &c. I ſay from this or the like Scripture, a ſoul may be convinced, that if he continued in any of theſe groſſe wickedneſſes, he ſhall never ſee the face of God, and ſo may take up from the groſſe outward Acts of them, or, at leaſt, from a frequent committing them; Now this perſon may go no further, and becauſe he hath left ſome ſpeciall groſſe ſin, he thinks himſelf a true Convert, and a New-man, and may flatter himſelf with the conceit of being the New-Creature we are to ſet forth; but no New inward man, no coming to Chriſt, nor being in Chriſt; And, it may be feared, many ſouls are under this dreadfull ſnare.
2. Such a kind of outward Reformation, may ariſe from ſpecial judgment, and affliction upon a ſinner, trembling that God hath ſmitten him for ſuch a ſin, and ſo may take up from it; and this alſo often paſſeth for converſion; not but that ſometimes God begins the firſt ſtroke by laying his hand upon a ſinner, but I ſpeak of a mere taking up from a profane courſe, and never getting into Jeſus Chriſt, which many reſt themſelves in.
3. A ſinner may leave ſome ſins of youth, as inconſiſtent with riper years; and upon that, may take himſelf to be a Convert, or a kind of New-Creature, to be changed and turned from what he was; but no forſaking this ſin with loathing of it, as againſt God, no unbrokenneſſe of heart for it, and the root of it ſtill unſubdued in his heart.
4. A ſinner may take up from ſome groſſe ſins, as inconſiſtent with reputation, credit in the world, or his profit and worldly advantage, ſo many debaucht perſons turn to be great worldlings, and yet take themſelves to be good Converts, when they have turned from a ſin that would waſt their eſtates, to be wretched worldlings; yet theſe go away with a good opinion, of themſelves.
5. Sinners may take up and reforme, to get the favour of ſome Religious Friend, or great perſon that doth countenance Religion, in hope of ſome ſpecial preferment or honour by them, and ſo get a forme of profeſſion, an ability to ſpeak of good things, own the beſt people, hear good men, and yet all this proceed from a rotten heart; as was with Simon Magus, Acts 8. hoping after great gain by the gift of the Holy Ghoſt, the gift of Miracles, and yet was in the gall of bitterneſſe, and bond of iniquity.
6. Souls may have a kind of reall conviction, and taking up to ſome new dutyes, in the ſinfull neglect of which they have long lived; as to a kind of ſecret prayer, in obſerving the Sabbath more ſtrictly, read more, hear more, (things good in themſelves, when uſed as meanes to find Jeſus Chriſt in) and yet may continue long in theſe; and not a Goſpell New-Creature in Chriſt; Never humbled ſo as to be emptyed of themſelves, and come to Jeſus Chriſt, as for righteouſneſſe, ſo for life and ſtrength for the performance of all dutyes, and ſubduing of all ſin, and herein chiefly the Legall New-Creature (ſo called) doth conſiſt, in taking up to moſt known outward dutyes, ſomething ſtrictly, (yea ſometimes more then a ſoul that is in Chriſt) and make conſcience of them, as of groſſe outward ſins: and yet no Goſpel New-Creature. I wiſh there are not too many ſuch.
7. A ſoul may take himſelf to be a new-Creature, from ſome good liking that he hath of ſuch as are better then himſelf, and ſome purpoſes and reſolutions to be better; which purpoſes for a time carry a man forth, till new temptations, and then they will not bear a man forth; Thus you ſhall find many ſinners purpoſing and ſtrongly reſolving to take up, to avoid ſuch courſes they have found to end in trouble, and yet fall back again, becauſe purpoſing in themſelves, and not getting into Chriſt for ſtrength: and theſe think themſelves to be a kind of New-Creatures.
8. Yea further, a ſoul may be under ſome terrours of conſcience for a time, and yet heal and relieve himſelf by a leaving the ſin outwardly that occaſioned ſuch terrour, and taking up to a greater bulk and formall courſe and round of ſet duties; under which ſuch ſouls enſafe themſelves and ſettle in a kind of peace, and take themſelves to be New-Creatures, becauſe they were under terrours, and forſake ſome ſins, and performe more duties, and yet never healed by the blood of Ieſus Chriſt, nor have taken root in him.
Before I go any further, let me bring home, if the Lord will, theſe things to your Conſciences, and let it be a word to find out ſuch whoſe conditions have bin opened.
Such then of you, who haply have left ſome groſſe ſins, ſome open profane courſes, becauſe the word of God hath glar'd upon your conſciences, and you could not commit ſuch ſins in peace, that upon ſome ſpeciall affliction have taken up to a little ſtricter courſe, that have left the ſins of your youth, onelyonly becauſe they were youthful ſins, not ſutable to riper age, or have ceas'd from Lewd courſes, becauſe of your credit among men, or your worldly profits, ſins in which you could not thrive in your eſtates; If this be all, know it, that your are not the New-Creatures, we are ſpeaking of, you are far from the kingdom of God; and if you come no further, even to ſee your ſelves wholly at a loſſe, and ſo get to Ieſus Chriſt, you are damned for ever.
Yea if any for the favour of men, or ſome outward advantage, have taken up a ſeeming profeſſion of Religion above the ordinary rate, and this be your main principle; know thou art ſeven times the Child of the Devil, more then thou waſt, to deal thus Atheiſtically and Hypocritically with the great God, who will one day lay thee open to all the world, and thou ſhall be confounded in thy ſelf becauſe of this thy abominable iniquity.
And ſuch as have come a little further, that from ſome conviction of your ſhortneſſe, of what you ſhould be, have betaken your ſelves to a greater bulk of duties, make conſcience of many ſins and many duties, and ſo you have ſetled your ſelves in your courſe; know you alſo, this you may do, and be far from Goſpel New-Creatures.
Such alſo as reſt in purpoſes and reſolutions, wiſhings, and ſome wouldings to be better, this will not do, if it be no more; or ſuch as have heald your ſelves, and have not bin healed by coming to the Lord Ieſus Chriſt, by a more exact way of ſome outward duties; know it, and be convinc'd, that the core will break out again, and you are yet to ſeek for a well grounded peace; and are none of the Goſpel New-Creatures.
Now another degree of miſtakes of the New-Creature, doth ariſe from the taking of Common grace, (which a Hypocrite may reach to) for truth of renewing ſanctifying grace; And know, that every Hypocrite doth not know himſelf to be ſuch, but a Hypocrite is one that appeares to himſelf, and others to be what he is not; He takes himſelf to be a good Chriſtian, a believer, a new Creature, and is not ſo: The ground of ſome of theſe great miſtakes, I ſhall mention.
As firſt, A poor Creature thinks himſelf ſafe, becauſe what he doth, he thinks he doth it all with a good heart. No one ſo confident of the goodneſſe of his heart as a Hypocrite, becauſe he knowes not his own heart, in that great Reformation in Ioſiahs time, Ieremiah ſpeakes of, Chap. 3.10. that Iudah turned to the Lord, but feignedly, not with the whole heart: yet the people thought otherwiſe of themſelves, as tis likely, when they entred into a Covenant with God, with good Ioſiah.
This is it that moſt poor ſinfull Creatures do bolſter up themſelves with, in their ignorance and ſecurity, that they do all to God and men with good hearts; whereas a renewed ſoul doubts of the goodneſſe of his heart, and hath matter of humbling for it, in every duty.
2. Another miſtake of poor ſouls is, (as to the Goſpel New-Creature,) from a mispriſion of ſins of infirmities, for ſuch as are indeed reigning damning ſins; As to inſtance, to lye for advantage, to ſwear petty Oaths ſometimes, by faith and troth, by the maſſe, to mention Gods name frequently, as a by-word, crying Oh Lord, Oh God, ſlightly, vainly, or ſometimes to drink to exceſſe, or the like evils; 'Tis common to hear wretched ſouls, when convinc'd of them, to excuſe the matter, Why, 'tis their infirmity, whereas it proceeds from a heart wholly unregenerate, and under the power and reign of ſin.
Infirmities of the Children of God, are not allowed by them, but humbled for, mourned for, every day watch'd againſt, the root of them they endeavour to mortifie through the Spirit; which the common profeſſour that calls all his ſins his infirmities, doth not, Oh! Souls, there's a vaſt difference between the infirmities of ſuch as are indeed New-Creatures, and between the reigning ſins of naturall men; ſin reigns in its peace, power, habit, in the heart no ſubduing, crucifying purging, which a New-Creature doth and hath.
3. This miſtake of the New-Creature doth ariſe from a miſconceiving of the reluctancy of a naturall conſcience, before or in the committing of ſin; taking it for the conflict that is in a truely regenerate Soul, between the Regenerate and the carnall part; which miſtake uſually is bottomed upon a miſunderſtanding of that place of Paul, Rom. 7.15. For that which I do, I allow not, &c. Hence ſay many unregenerate, graceleſſe perſons, Why, though they do break out into ſuch and ſuch hings, and omit ſuch and ſuch duties, yet they do not allow themſelves in it; that is, their conſcience is not wholly ſeared, and ſo make ſome reſiſtance, and this they take to be ſaving grace; A groſſe and moſt dangerous miſtake; Now take ſuch a perſon, and he hath not a delight in the Law of God, in the inward man, as Paul had, verſ. 22. doth not cry out as inwardly burthen'd, wretched man that I am who ſhall deliver me from the body of this death? No ſuch daily complaints and groanings under the weight of it, No tying God through Jeſus Chriſt for deliverance from it, No ſerving the Law of God with a renewed inward man, No walking after the Spirit; as Paul profeſſeth to do; ſo that unleſſe it be ſo with you, that no-allowance, in the conſcience and yet do it, it comes to nothing; and an Hypocrite may and doth as much, till given up to a ſeared conſcience, paſt feeling.
4. From a miſtake of faith, taking that for ſound and ſaving, which is common to a Reprobate; ſuch as James deſcribes in his Epiſtle; ſpeaking of men, who ſay they have faith, and have not really; A faith that believes that God is; the Scriptures; the dying and riſing of Jeſus Chriſt, and all other Goſpell truths, as it pretends; yea that he believes on Jeſus Chriſt, and hopes to be ſaved by him, as well as the holieſt; and upon this they have a kind of peace. I have ſpoken before of Juſtifying faith; only a word as to the New-Creature; know therefore, That faith which hath convinc'd the ſoul of its own weakneſſe, and ſo brought it to Jeſus Chriſt, for life, that doth not teach a ſoul to deny it ſelf, that doth not purifie the heart, that doth not live upon Jeſus Chriſt, and ſo created into him, is not the faith of the New-Creature, but a common dead putrifying faith, that ſuffers the ſoul to putrifie in ſin, and works not to the cleanſing of it.
5. To inſtance in ſome other graces; as, namely, repentance, which ſouls do take to be onelyonly a wiſhing the ſin had not bin committed with a little fear and ſorrow after it, and this they think to be true repentance; which when true, is accompanyed with loathing of the ſin, and our ſelves, and our corrupt natures, brokenneſſe of heart for it, and from it, and turning to God by Jeſus Chriſt, and eyes the honour, patience, holineſſe, love of God in its ſorrowing, more then his wrath; and hath for its effects, carefulneſſe, indignation againſt it ſelf, vehement deſire after more holineſſe by Jeſus Chriſt, 2 Cor. 7.11.
6. A falſe and carnall hope of Heaven, miſtaken for a gracious ſaving hope deceives the ſoul in this matter; many poor ſouls, yea, it may be feared, the moſt, think they ſhall go to Heaven, becauſe they hope ſo; and think they ought to hope; Now a ſaving hope of pardon and Heaven is rightly bottom'd, namely upon the riches of Gods grace, Titus 3.7. Upon the righteouſneſſe of Jeſus Chriſt, Gal. 5.5. Upon ſome ſpeciall promiſe of God; Upon experience of God, Rom. 5. And purifies the ſoul, 1 John 3.3. as I may have occaſion more at large to ſpeak.
Oh! this falſe and carnall curſed hope, that is not thus bottom'd, ſerves onelyonly to ſhut up the heart againſt the power of the word, and a ſaving cloſing with Jeſus Chriſt; till a ſoul is daſht in this hope, it will never get a better.
7. A form of knowledge, ſpecially if encreas'd under the Miniſtery of the word, may much deceive a ſoul in this great and weighty concernment; ſo Paul ſpeaks of the Jews, Rom. 2.20. having a form of knowledge, and of the truth of the Law; Many have a Catechiſticall form of knowledge, they can deſcribe what faith, and repentance, and regeneration is, and then think they have it themſelvs, becauſe they can tell what it is, and do believe it to be ſuch; There may be much knowledge in the head, and yet no renewing grace in the heart; That knowledge that is ſaving brings with it a power upon the ſoul, to love, delight in, to experience the goodneſſe, vertue, ſweetneſſe of what it knows: It transforms the ſoul into the image of what is known, 2 Cor. 3. laſt. It is ſpirituall and it makes the heart, the affections ſpirituall.
8. A miſconceit of the grace of love is alſo a falſe ground in this matter: As that a poor ſoul will think that he loves God, when he hath no knowledge of him, nor delight in him, nor Communion with him; nor doth love his Image, which is holineſſe; And that he loves All, every one, whereas much envy and malice reigns in the hearts, if but a little provoked; And for the people of God, truly ſo called, they hate them for Hypocrites, Schiſmaticks, and what not? or if a little better thoughts of them, tis not love to Chriſt, and his Image in them, that acts them, which is the nature of the grace of love.
9. So is patience, humility, meekneſſe, miſtaken; ſome natural diſpoſitions are more patient and meek, and theſe poor Creatures are apt to miſtake for grace, when 'tis nothing but mere nature, and more candid diſpoſition; And ſuch Souls, from naturall temper can bear much, and it hath an appearance of grace; But yet here may be no work of the Spirit all this while, humbling, meekning the ſoul in its own vileneſſe, no mortification of contrary luſts, No humbling for pride of heart, without which no true gracious humility; No meekning by the Goſpell, and the power of Chriſts love upon their Spirits; And yet upon this account, you ſhall have poor carnall ſouls pretend much (as I have often heard it urged by them) to the fruits of Spirit, mention'd, Gal. 5.22. of love, joy, peace, goodneſſe, patience, temperance, when tis nothing but diſpoſition, ingenuity, or from civil education.
10. As great a deceit there is about the fear of God; many poor ſouls do fear the puniſhment and wrath of God, which is all they do, and then they think this is the fear of his ſervants; The fear of the Lord, which God promiſeth to put in the hearts of his own people, Jer. 32.40. is a fear of God, becauſe he is holy, becauſe he is gracious, becauſe he hath pardoned iniquity; They ſhall fear the Lord and his goodneſſe, Hoſ. 3. laſt. which fear is mixt with a ſweet and bleſſed love to God, and conſolation of the Spirit.
11. A miſapprehenſion of good workes, cauſeth a miſtake of the New-Creature; many are convinc'd that workes of mercy and charity and Juſtice are to be done, and ſo, from a pittifull nature, or from vain-glory, or from a ſecrer thought to appeaſe God, or from Legall conviction at leaſt, they will be ready to do Charitable works, (things good in themſelves) and this they think diſcovers their Faith; And herein lyes a common deceit in the vulgar profeſſours of the people of England; Now all the good works (falſly ſo call'd) done out of Chriſt, are fleſhly, and not accepted with God, A papiſt, and many a carnall proteſtant, (even alſo for the ſin of his ſoul) doth much this way; But good works, properly ſo called, do flow from a living faith, from love to Jeſus Chriſt, and deſigne, not a ſelf-juſtification, but the glory of God; And gracious ſouls do find it very hard to performe them, with holy ends.
12. Miſtake of a good converſation; which may onelyonly be a morall converſation, civill, ſober, righteous as to men, but mindes not holineſſe to God, which is the ſpeciall part of a Goſpel-Converſation: And yet the moſt of people go away with this, that they are believers, and in a good eſtate for heaven, becauſe they have a good converſation, which they greatly miſtake. That which the word of God calls a good converſation, as an evidence of faith, is not onelyonly a mere outward blameleſneſſe (which the Phariſees had), but to walk with God, from a Goſpel-principle, from Goſpel-Grace, and the love of God in the heart, chiefly reſpecting holineſſe to the Lord, and the fear of the Lord upon the heart; now a ſoul that hath nothing of this may be outwardly blameleſſe, a Jew and heathen may be ſo, and nothing of the grace of God upon them.
Ʋſe. Now the Lord make this to be a convincing ſearching word to you; you that have left ſome groſſe ſins, from the word upon your conſciences, from afflictions, from worldly advantages from age; be it known unto you, this you may do, and more, and be ſtill the Children of wrath, in an unpardoned condition, and not the New-Creatures we are ſpeaking of; yea though thou haſt taken up to new duties, and makeſt conſcience of many ſins, and many duties, thou mayſt ſtill be out of Jeſus Chriſt.
And you that call your daily ſins (which have dominion over you) your infirmities, when not humbled, nor mourn for them, nor cry for ſtrength againſt them, this your way is your folly, and the Devil and your own hearts greatly deceive you; yea you call ſuch ſins your infirmities, (meaning as if they were the infirmities of the Children of God) that cannot conſiſt with truth of grace, ſuch as common lying, and common profaning the Lords name in your mouths, and neglecting to ſanctifie his Sabbaths, and living in the neglect of ſecret ſpirituall prayer.
And ſuch of you that have ſome ſtriving in your conſciences, before and after the ſin, know it, it may be ſo, and yet not a drop of ſaving grace in you, no regenerate part wrought forth in you; And yet how many bear up themſelves upon this ſcore: and think thence they allow not themſelves in the ſins they commit, in Paul's ſenſe: look to this, or you may for ever periſh in this ſnare, I have given ſome markes how you may know it.
Take you heed alſo, that you take not that which is called Common-Grace, which is Common to Reprobates, for true grace. There's is a falſe faith, a falſe Repentance, a falſe Hope, and ſo of the reſt, in which you may aſſuredly go to Hell; you may have a harmeleſſe converſation, and do ſome good works of Charity and yet periſh for ever, you may have nothing of the New-Creature in you; and yet give all your goods to the poor.
In a word, you may leave outward groſſe ſins, have convictions of wrath to come, have purpoſes, (ſuch as they are) to be better, take up to New-Duties, have common grace, think you have faith, repentance, hope that you are humble, patient, have a good converſation, and do good works; and yet not be New-Creatures in Jeſus Chriſt, as we ſhall further evince.
I have yet one more deceit to diſcover, and that is, the miſtake of a Scripture-good conſcience; It is true, that the Apoſtle in 1 Tim. 1.5, 19. puts faith and a good conſcience as the great Comprehenſive Duties, but there is not any one thing more miſtaken, then what this good conſcience is; Too many Preachers preſſe this carnally, and carnall people go away with it, that they have Faith, yea they never doubt it, and for a good conſcience they diſcharge it; I have ſpoken of Faith already, but now that which ſuch poor ſeduced ſouls take to be a good Conſcience, is onelyonly to wrong no body, to be juſt to all, not to purloyn others goods, to take and keep nothing but their own; they take it to be chiefly converſant about the duties of the ſecond table, concerning their Neighbour; A little to rectifie this ſoul-damning miſtake.
1. A Scripture-Conſcience is an enlightened conſcience, which before was ſhut up in darkneſſe, Eph. 1.18. The light of the word of God is ſet up in the conſcience, whereby it diſcovers thoſe truths in their power and worth, which before it was dark unto.
2. A good conſcience is a conſcience ſearcht by the power of the word, convinc'd to be under ſin, and guilt, and pollution, whereby trouble doth ariſe in it; God laying in the weight of guilt, the damnableneſs of ſinne, the pollution of it, upon the Conſcience; ſo that the ſoul cries out, What ſhall I do? How ſhall God be pacified, and the ſoul ſaved?
3. And hence it is, an awakened Conſcience, which before was aſleep; Awake thou that ſleepeſt, Eph. 5. The voice of the Spirit doth awaken that Conſcience that before was aſleep in ſinful ſecurity.
4. A good Conſcience is convinced, that all the keepings of the Law, and keeping a Conſcience to men, cannot juſtifie the ſoul before God, cannot commend it to God, which a Second-Table-Conſcience imagines it will, and ſo is in peace: Paul kept a Conſcience as to many things, Act. 23.1. I have lived in all good Conſcience before God untill this day; meaning, I conceive, from his youth up, when he was a Phariſee; but when his Conſcience was convinced and awakened, and came to ſee Jeſus Chriſt, he ſaw that all his keeping a Conſcience, as to many Sins and Duties, could not in the leaſt commend him to God.
5. A good Conſcience is ſprinkled with the bloud of Jeſus Chriſt, Heb. 10.22. Let us draw near with a true heart, in full aſſurance of Faith, having our hearts ſprinkled from an evil Conſcience. How much more ſhall the blood of Chriſt, who through the Eternal Spirit offered himſelf to God, purge your Conſcience from dead works to ſerve the living God, Heb. 9.14. So that this is the efficacy of the bloud of Jeſus Chriſt upon the Conſcience of a Believer, it pacifies it in the ſenſe of the forgiveneſs of ſins towards God, ſo as it can draw near to God; and it purgeth it from dead works, ſin, and pollution, to ſerve God acceptably. This is a good Conſcience indeed.
6. A good Conſcience reſpects all the Precepts of God, as well of Holineſs to God, as Goodneſs to men; which the Conſcience we have been ſpeaking of, doth not. Such a one makes not conſcience of this great and abſolute Precept, Be ye holy, 1 Pet. 1. It makes not conſcience of purging the heart, of ſecret mourning to God, of the purity of Gods Worſhip: It makes no Conſcience of leſſer ſins, as we have ſhew'd, not of all ſin; as Herod heard the Word gladly, but made no conſcience of perſecuting John to death, when he ſtood in the way of his Luſts: Now, I ſay, a good Conſcience reſpects precepts of Holineſs, ſecret as well as publique Duties, inward as well as outward ſins, leſſer ſins as well as greater.
7. A Scripture-good Conſcience is much taken up about godly ſincerity. So Paul, 2 Cor. 1.12. For our rejoycing is this, the testimony of our Conſciences that with ſimplicity and godly ſincerity, not with fleſhly Wiſdome, but with the grace of God we have had our Converſation in the World, &c.
Thus a ſoul that walks with a good Conſcience towards God labours to a prove it ſelf in all things, with a godly ſincerity, to do all as unto God.
Laſtly, a good Conſcience labours to keep it ſelf pure and undefiled it is accompanied with a pure heart, 1 Tim. 1.5. Now the end of the Commandement is love out of a pure heart, and of a good Conſcience, and of Faith unfeigned. A ſoul that would keep the Conſcience good, would keep it pure, and the whole inward man pure, as a Temple unto God.
Ʋſe. Now ſee how many ingredients go to make up a good Conſcience in a Scripture-ſenſe, and what a great miſtake is in this weighty matter; and how far, abundance of people that make conſcience of their dealings with men, conclude thence they have a Scripture-good-conſcience to God, when they are not ſavingly enlightned, their Conſcience never ſearcht by the power of the Word, and throughly awakened out of a natural condition, never humbled, for reſting in themſelves and their Duties, not having their Conſcience ſprinkled with the bloud of Jeſus Chriſt, and purged thereby, not having a tender reſpect to all the Precepts of God, not to walk before him in godly ſincerity, nor with a pure heart. You then that are ſhort of theſe things, you are wholly to ſeek in that which you ſo much pretend to, and ſpeak peace to your ſelves in, the having or keeping a good Conſcience; you have as yet no part in this matter.
2. What hath been ſpoken of a good Conſcience, may be for inſtruction and direction to the Called Ones of Chriſt; how to preſerve the Conſcience good and peaceable, and ſo to live and dye in the peace and comfort of it, through Jeſus Chriſt our Lord. Get it ſprinkled with the bloud of Jeſus Chriſt every day, and under the ſearchings of the Word, and awake unto God, and pure and undefiled, reſpecting all the Holy Precepts of God, as binding to your Conſcience; ſo will the Conſcience be tender, and peaceable, and God will witneſs in your Conſciences your acceptance with him in his Son Jeſus Chriſt.
I would give out further; ſome Notes of Tryal, Whether you reſt in falſe common grace, or not, as to what we have already ſpoken in ſo weighty a matter.
1. By your never-ſuſpecting the truth of your grace, but taking all upon truſt, never doubting but you have Faith, and do repent, and ſo of all the reſt; That ſoul that never ſuſpected his grace, may well fear that his pretended grace, is no more then what a Hypocrite may reach unto: The poor called Children of God, are exceedingly jealous their Faith is not ſound; that they are ſhort in every grace, becauſe of the woful mixtures that they find, more Unbelief, then Faith; more hardneſs of heart, then ſoftneſs; more pride, then humiliation; and ſo of all. Now that ſoul that goes away with an unſuſpected confidence of every grace, ſure flatters himſelf, and his way will be found to be deceitful.
2. That ſoul that draws back his Conſcience from the ſearching power of the Word, when it gives out ways of tryal of ſincerity, and truth of grace, and puts it off, as if not concerned in it; this may well beſpeak a falſe heart. A gracious heart would bring the Work over and over to the Touchſtone of the Word, delivers up it ſelf unto it; yea, is much with God to ſearch him in point of a firm Work upon his Spirit, as to any prevailing iniquity in his heart; as David, Pſal. 139. When he was before the Lord, appealing to him, and opening his heart to him, ſpeaks thus, ver. 1. Oh Lord thou haſt ſearched me, &c. thou haſt: And yet ver. 23, 24. begs of God yet further to ſearch him: Search me, O God, and know my heart; try me, and know my thoughts; and ſee if there be any wicked way in me, and lead me into the way everlasting.
3. Falſe grace is diſcovered by its eaſie acting: When you can eaſily believe, eaſily repent, eaſily be humble, and ſo of all others. Certainly, 'tis all naught. There is great contradiction within, and from the Tempter, as to act grace begun in a ſoul; yea, a daily ſupply from Jeſus Chriſt muſt be, to act any grace livelily; which the common pretending eaſie Believers are not ſenſible of. It cannot be but every act of grace muſt find more or leſs reſiſtance from fleſh and bloud, which is ſo vigorouſly oppoſite to the nature and acting of real grace in the ſoul.
4. Such as are never humbled for the ſpirituall wickedneſſes of their hearts; (I call them ſo in oppoſition to the more groſs and fleſhly wickedneſſes) now theſe are hypocriſie, ſelfiſhneſs ſpiritual pride, vain-glory unbelief; many that have had trouble for ſome groſs ſins, & will withſtand ſome groſs corruptions, through common grace; never come to be abaſed for theſe depths of the heart, which are more hardly diſcerned: I may well enough call that ſoul as yet a Hypocrite, that is never humbled for the Hypocriſie of his heart, for ſelfiſhneſs, and the reſt.
5. Common-grace meaſures the ſoul chiefly by Negatives, what it is not, rather then what really it is; as the Phariſee, Luke 18. — I am not as other men are; pleaſeth himſelf rather in what he is not, then what he is: I am not thus and thus, as abundance of debaucht perſons are; but whether he be called of God, emptyed of his own righteouſneſs, ſanctified in Chriſt Jeſus, and a new Creature in him, he puts off the Examination of.
6. Common grace doth at beſt reſpect a mans ſelf in all it does, and not the glory of God, which it ſees not; let others be as wicked as they will, it is not much to ſuch a ſoul, let every one look to himſelf: ſuch a ſoul doth not avoid ſin as ſin, but onelyonly for fear it ſhould damn him; whereas the proper nature of grace is to reſpect God, his holineſſe, name and glory.
Thus have I laid down ſome plain diſcoveries of the pretended New-Creature, that which I have ſtyled a Legall New-Creature. I ſhall now proceed a little further to make diſcovery of a more ſeeming Goſpel New-Creature, yet but ſeeming.
That which hath the neareſt reſemblance of the New-Creature is, when from ſome common enlightnings of the Goſpel of grace, and ſome overly taſtings of the good word, the affections being ſomething ſtirrd therewith, there is ſome affection expreſſed to the Goſpel, and ſome outward reformation upon it, and a profeſſion, above the common formall rate taken up, joyned alſo with common gifts of praying, or propheſying, knowledge, &c. Now all this may make ſo great a blaze and flouriſh, that it ſhall be hardly diſcerned, by ſuch a profeſſour himſelf, or others that are ſpirituall; That all this may be, 'tis clear from ſeverall Scriptures, Heb. 6.4 5. where mention is made of inlightning, taſting, gifts of the Holy Ghoſt, and yet ſuch to fall away, and never to renew themſelves again; and to be nigh unto curſing, verſe 8. And verſe 9. Beloved we are perſwaded better things of you, and things that accompany ſalvation, &c. Implying, that theſe things may be, but do not alwayes accompany ſalvation; So the Apoſtle Peter, 2 Pet. 2.20. ſpeaks of ſuch who had eſcaped the pollutions of the world, through the knowledge of Jeſus Christ, and yet again entangled therein, and overcome, and their latter end worſe then the beginning.
They ſhall eſcape many groſſe pollutions; and that through a kind of knowledge of Jeſus Chriſt, and yet be again overcome, and return wholly to them. So Math. 12.45. Our Lord Jeſus ſpeaks of the houſe ſwept, and garniſhed, the unclean Spirit caſt out for a time; ſome outward reformation, a damp upon the luſts of the heart, and knowledge, and common gifts, and yet the unclean ſpirit returning again.
Examples might be produced of ſuch profeſſours, in the Goſpell, as that of Judas, an eminent profeſſour, a forward follower of Chriſt, ſuffered ſome perſecution, and gifted, and yet proves a Reprobate. Simon Magus baptized by Philip, renounced his ſorceries, took upon him a forward profeſſion of Chriſt, accompanyed Philip, and yet his heart not right in the ſight of God, Act. 8.13, 21.
It may be more then feared, This age (to the high ſcandall of Sinners, and Saints) hath produced many ſuch; that have bin much taken with the glorious grace of the Goſpel, their conſciences ſomething awakened for Heaven, the affections ſtird, have attained to flouriſhing gifts, and yet returned to their firſt nothing, turn'd blaſphemers, and profeſſed-Atheiſts.
And no doubt there is ſuch a Majeſty, excellency, ſweetneſſe, in the Goſpel of Jeſus Chriſt, that may for a time much affect a carnall heart, and may be received, with joy, Mat. 13.20. The very Hiſtory of Jeſus Chriſt dying for ſinners, may much affect; that he will freely ſave ſinners, the glory he hath provided for his own, theſe and the like things may much take the affections for a time, make a ſoul aſhamed of groſſe pollutions, and yet no New-Creature all this while; And of ſuch as theſe it is, that Chriſt doth Propheſie of, Math. 25. who ſhall have Lamps, Light and Profeſſion go along with the wiſe Virgins, wiſe and truly gracious profeſſours, not be diſcovered (many of them) till the Lords appearing, and yet kept out of the Kingdome of Heaven.
Now of all others, theſe have the moſt reſemblance of a reall New-Creature, and yet fall ſhort, and periſh for ever.
I ſhould prevent my ſelf, ſhould I at large diſcover wherein ſuch profeſſours are ſhort, onelyonly a word or two.
1. Such ſouls are never emptyed of themſelves, and humble & ſo come poor and nothing to Jeſus Chriſt, though hapdly they may be able to ſpeak of it, as many ſouls have a forme of Goſpel-knowledge, and can ſay, we are nothing, and yet never had the ſaving experience of it upon their own hearts.
2. Such ſouls have no true brokenneſs of heart for ſin, they much ſlight it; yea, ſay many, tis Legall; brokenneſſe for ſin, is a low diſpenſation, as they will ſtyle it; without which (in ſome meaſure) no ſaving repentance, which is as neceſſary to ſalvation, as believing of Jeſus Chriſt, and Free-grace.
3. Though ſuch ſouls may reforme many things, yet there is ſome unſubdued luſt in the heart, that at laſt breaks out, and carryes an end the heart, as with Simon Magus, and Demas.
4. Under all ſuch enlightenings and taſtings which may for a time affect the heart, the heart ſtill remaines unchanged; and ſo no New-Creature.
5. They are not rooted into Jeſus Chriſt, which we have ſhew'd is the root of the New-Creature; Not rooted and built up in him, Col. 2.7. Therefore tis ſaid of the hearers with joy for a time, that they had no root, Math. 13.
What hath bin ſpoken as to this may put the more forward profeſſours upon a cloſe and diligent ſearch, and to ſee if their attainments in enlighning, taſting, knowledge, gifts, reformation, be no more then what a Reprobate may attain to: and to lay their hearts under the ſearching power of the word, and to open their hearts to God, and cry unto him, and keep a godly jealouſie over their Spirits; And reſt not till you get poor and emptyed and humble your ſelves, your hearts broken for ſin, every luſt ſubdued and crucified, the heart changed, and your ſouls rooted into Jeſus Chriſt, by a ſaving union with him; yea to give up your hearts to what we ſhall further ſay, through grace, as to the plain opening the reall Goſpel New-Creature.