The New Creation

For in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature. — Gal. vi. 15.

The first dispute which disturbed the peace of the Christian Church related to the point, whether converts from the Gentiles were under obligation to observe the ceremonies of the law of Moses. It was then assumed as an admitted principle, that the Jewish proselytes should continue to render obedience to this law, as before. The controversy, therefore, had relation only to such as were now initiated into the Christian Church from among the Gentiles. When proselytes had been received into the Jewish Church, it was always required that they should be circumcised, and also their children; and these Judaizers, who troubled the primitive churches, believing that all the precepts of the ceremonial law were of perpetual obligation, insisted on the necessity of requiring obedience to this law from all Gentile converts. And not only so, but they taught that such observance was essential to salvation, and thus changed the very nature of the gospel, making salvation to depend on external works. The Galatian churches, which had been gathered by the labours of Paul, were not only troubled with these false teachers, but had been seduced by them from the simplicity of the gospel; and had adopted another system, which Paul denounces as subversive of the gospel, and anathematizes any one, even if he were an angel from heaven, who should have the audacity to preach a doctrine so opposite to the true gospel, which they had received from him, and which had been confirmed among them by miracles, which, by the Holy Spirit, he had wrought among them. This language is very bold and striking, and equally applies to any other false doctrine which tends to the subversion of the gospel. " But though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached, let him be accursed. As we said before, so say I now again, if any man preach any other doctrine than that ye have received, let him be accursed."

But whilst Paul so severely denounced any attempt to introduce any other method of salvation, he was very tolerant in regard to a mere difference of opinion respecting the propriety of observing Jewish rites, which had been enjoined by divine authority, and which they as Jews had always been accustomed to observe. Indeed, he himself conformed to these ceremonies, when it seemed necessary to obviate the prejudices of the Jews; and, in this, became all things to all men. The rule which he laid down for himself and inculcated on others, was, " Let every man be fully persuaded in his own mind," and not to censure or condemn a brother lor a different opinion or practice, in regard to these ceremonies. He, therefore, treats this difference as a matter of no real importance. Twice, in this epistle, he declares, that neither circumcision nor uncircumcision availed any thing; but turns the attention of the Galatian Christians to what was essential in religion; which, in the one case, he declares to be " faith working by love," and in the other, which is our text, " the new creature." The import of both passages is the same; for "faith working by love," is the acting of the new creature. Some would render this a new creation; but the meaning is the same; for this new creation is the renewal of the soul itself, by which it becomes a new creature.

Our object, in the sequel of this discourse, will be, 1. To take notice of some things which are implied in this doctrine of a new creation: 2. And then to point out some mistakes into which you may be liable to fall; and 3. Finally endeavour to describe some of the traits or lineaments of the renewed man.

The human nature being the subject of this new creation, it is evident, that man must have been created at first, in a state of moral imperfection, or his nature must have deteriorated, since he was made, otherwise there could be no need of a new creation. The first supposition cannot be admitted without casting dishonour upon the character of God, as though he had produced an imperfect work. The alternative must, therefore, be received, namely, that man has fallen from that state of integrity in which he was originally created. And this is the doctrine of Holy Scripture, from the beginning of Genesis to the end of Revelation. God created man " in his own image and after his own likeness," but all, both Jews and Gentiles have sinned, so that "there is none righteous, no, not one." What the prophet says, applies to the whole race, "The heart is deceitful above all things, and desperately wicked." And what Paul says of himself, is equally true of every other man, "For I know, that in me, that is, in my flesh, dwelleth no good thing."

1. The doctrine of " a new creation" implies that the departure of man from God, was not partial but total; for had it been the fact, that man's nature had undergone only some slight or partial deterioration, there would not have been need of " a new creation." Paul, in another epistle, when speaking of this new creature, expresses the greatness of the change in very strong terms: " If any man, says he, be in Christ, he is a new creature; old things are done away, behold, all things are become new." The greatness of the change is also evident from other metaphors employed to set it forth. It is called a " new birth," or being " born again." It is a resurrection from the dead: "And you hath he quickened who were dead in trespasses and sins." And all experience goes to confirm the doctrine of Scripture respecting the total depravity and utter ruin of the human race, in consequence of the introduction of sin into our world. "By one man sin entered into the world, and death by sin; so that death hath passed upon all men, because that all have sinned." Just as far as death reigns, so far does sin exist; for " death is the wages of sin."

2. Another thing implied in the doctrine of & new creation is the necessity of a divine Agency in the change which man undergoes. Creation is a work which can be performed by no other but God. It is by the visible creation that we know that God exists. Man is no more capable of producing the new creation, than of creating a world. This must be evident to every mind. If, then, there is "a new creature," God only can be the author of this change. The apostle Paul confirms this dictate of reason, by an explicit and decisive testimony: " For God who commanded the light to shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. " Again, " For we are his workmanship, created in Christ Jesus unto good works." Accordingly, the new birth is ascribed to God alone. "Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." The attempt to make man a co-operator with God in this work, is as absurd, as to suppose that the dust out of which Adam's body was formed co-operated with the power of God in its creation. In what conceivable way can a soul, dead in sin, co-operate in the production of spiritual life? Talk not of the freedom of the will: the will, as much as any other faculty, is under the influence of depravity. If the will were capable of putting forth one right volition, one holy act, the new creation would be unnecessary; for life, in that case, would have an actual existence in the soul of man. Let it be remembered then, that God is the author of the new creature. The efficiency in this work belongs entirely to him. There is no divided agency in the work; though means are appointed to be employed, on which it is proper, even for the unregenerate to attend. The efficiency of God in the new creation, no more excludes the use of appropriate means, than his efficiency in the natural world, where second causes are employed, while the efficiency is of God.

II. In the second place, I am to guard you against some mistakes into which you are liable to fall, in relation to this work of almighty power.

1. In the new. creation, the substance of the soul is not changed. The soul of man, considered in its essence, needs no change. The essence of the soul is incapable of corruption. As the work of God, it is still " very good," and perfect in its kind. In time of the Reformation, some theologians taught, that the very substance of the soul was converted into sin; but this gross error was promptly rejected by the wise and considerate.

2. Though the new creation be a great change, yet is there no new faculty created. Man, before conversion and afterwards, possesses the same rational faculties, which belong to the constitution of human nature. If a new faculty were bestowed on man, in the new creation, he would then be of another species from what he was before. He would no longer be a mere man; but possessing a new faculty, would differ specifically from those who remain in a state of nature.

3. Neither does this new creation give new strength to the faculties, which belong to human nature. The man of weak understanding is not, by this change, made to possess a strong mind; the understanding of a child is not at once made to possess the vigour of manhood. Persons constitutionally deficient in quickness of apprehension, in memory, or judgment, remain the same, as it relates to the vigour of their intellect, as before; except that the rational powers, when freed from the misdirection of evil motives, act more correctly. When the mind forms a relish for any particular subject, it manifests a power in understanding that subject, which is peculiar, and which it does not display on other subjects. Hence it is, that pious persons of weak understanding in other matters, often discover much sagacity in religious matters. But this can readily be accounted for, without supposing that the natural faculties are enlarged or strengthened, by regeneration.

4. Again, many persons, when they hear of the greatness of this change, are led to infer, that its greatness must always be manifest to the consciousness of the person who is the subject of it. And hence, real Christians are induced to doubt of the reality of the change experienced by them. But though the change be truly great, as being a transition from death to life; yet the first pulsations of real life may be so feeble, and the actings of the new creature so weak, that it may be, and often is, difficult to ascertain whether a new life has commenced or not. Those who possess the scriptural characteristics of genuine piety, need not be distressed and perplexed, as they often are, because they cannot determine the day and hour of their conversion. Very few can do this; and they who pretend to be so exact, are often mistaken. That which they experienced, at the time specified, may not have been a genuine exercise of new life, or, if it was, it may have been not the first actings of the new creature, but only a more lively and vigorous exercise of the spiritual nature, than any before experienced. It is not an easy thing for any man to ascertain the precise time of his being " created anew in Christ Jesus;" nor is it a matter of any importance. The great point is, do I possess this new nature? Have I now, habitually, the views, affections, and emotions, the desires and purposes, which are peculiar to the sons of God?

5. One other mistake into which young converts are apt to fall in regard to conversion is, that when this great change is experienced, all sinful thoughts and feelings will be for ever banished from the mind. They entertain the idea, that, so great a change must certainly cleanse the soul from all its defilement; and that no more trouble will be experienced from the corruptions of the heart. Well, the first lively exercises of faith and love in the new convert, seem to favour this anticipation. But after a while, when the soul is involved in darkness, and the flesh lusteth against the Spirit, and a distressing conflict is experienced, the Christian concludes, that all his fondest hopes were fallacious. "Surely," the perplexed soul is ready to say, "I never could have experienced the great change, or I should not be thus infested with evil thoughts, and inbred corruptions. Those that have been renewed have pure hearts, for faith works by love and purifies the heart. But alas! my heart is full of evil. Iniquities, which I supposed to be entirely subdued, show themselves anew; and I now see evils in my heart, which I never thought existed within me before. Surely, I have been awfully deceived in entertaining the persuasion that I had experienced the great change." Such are very commonly the feelings and complaints of real converts, after they have fairly entered into the field of conflict with the world, the flesh, and the devil. But let such learn to know, that we are here renewed but in part, and that the " old man" will struggle as long as any life of sin remains in the soul. Let them learn that this is a scene of conflict; and that the root of sin is deep in the nature of man, and its ramifications extend through his whole constitution of mind and body; that the more the mind is enlightened, the more perspicacious does it become in discovering sin. It is comparable to the case of a person in a dark room, where he is surrounded by disgusting filth, but perceives it not. But let a ray of light into this dark room, and immediately the disgusting scene is apparent; and the clearer the light, the more distinctly are the odious objects by which he is surrounded, perceived. Hence it is, that those men, who have been most eminent for piety, have had the deepest and most humiliating conviction of their own sinfulness.

III. I come now, agreeably to the plan proposed, to exhibit some of the traits of the new creature; and as there is in the language of our text an evident allusion to the creation of the world, it will be proper to bring distinctly into view, the analogy which is obvious between these two works of divine power, the old creation and the new.

1. The first production of almighty power, in the first creation, was light. Before this, indeed, the rough materials of the universe existed, but the substance of our globe was then in a chaotic state. In the language of the inspired historian, " The earth was without form and void, and darkness was upon the face of the deep. And God said, Let there be light, and there was light." So, in the new creation, the first thing of which the rational soul, which is the subject of this work, is conscious, is a new view of spiritual objects. God, who at first commanded light to shine out of darkness, shines into the dark soul with a beam of pure light. "Once," says Paul to the Ephesians, "were ye darkness, but now are ye light in the Lord." And the effect of the gospel, as described in the commission of this chosen vessel to the Gentiles was, " to turn them from darkness to light, and from the power of Satan unto God." He who is the subject of this change is said to be " renewed in knowledge after the image of Him that created him." A man brought up from infancy in a dark cave, might give his full assent to the existence of the sun, moon, and stars, and of the various visible objects on the earth; but how different would be his ideas of these things, if even a feeble ray of light should reveal to him something of the real appearance of these objects! Just so, the man who has heard, all his life, about divine things, has no just conception of them, until his mind is illumined by the Spirit of

God. Then he begins to see these objects in an entirely new light. Now he begins to " discern spiritual things." He beholds something of the glory of God, as it shines in the face of Jesus Christ. Now he begins to perceive that there is a beauty in holiness, which he never saw before. This beauty he sees in the holy law of God, which causes him to delight in it after the inner man. The gospel also appears glorious, as exhibiting the justice and mercy of God; and in the character and life of Christ, he beholds a loveliness, which charms him; and perceiving the love of God to man, manifested by giving up unto the death of the cross, his only begotten Son, he feels himself drawn by the cords of love, so that Christ becomes to him the centre of his warmest affections; — " the chief among ten thousands — One altogether lovely." And as sin is the opposite of holiness, its turpitude and odiousness will be perceived by the same light which reveals the beauties of holiness. He now sees it to be the most abominable of all things. To the soul enlightened by the Spirit, not only do divine things wear an entirely different aspect from what they did before; but even natural objects, the visible heavens, and the earth appear clothed with new attributes. They are now viewed as the works of the great Creator, and as manifesting his wisdom, power, and goodness. To the new convert, the earth is full of the glory of the Lord. To the renewed soul, the Bible appears like a new book. The sacred page seems to be illuminated. The truths of the divine word, are now more precious than gold, and sweeter than honey. The preached gospel has acquired an interest before unknown; and now makes an impression on the renewed heart, which purines, elevates, and comforts it. And as the people of God bear something of his image, they Decome the objects of sincere and tender love. Thus, in the new creation, there is to the soul created in Christ Jesus, "new heavens and a new earth."

2. Before the Spirit of God operated on the dark abyss of matter in the first creation, every thing existed in a state of confusion and disorder; but by the divine agency, every thing was made to assume its proper place, and a beautiful order and harmony were produced; the light and air, the sea and dry land, found their proper situation.

Analogous to this, is the moral condition of fallen man. His soul, endowed with noble faculties, and susceptible of various affections and emotions, has by the introduction of sin, been thrown into a state of complete disorder. The higher powers of the mind, reason and conscience, are dethroned, and the inferior passions and carnal appetites have assumed the reins; and instead of harmony, there exists perpetual discord in the rational mind. The regulator of the whole machinery of human agency is wanting. Man was made to love his Creator supremely, but in his fallen state, this principle is wanting; and its place has been usurped by self. Self is now the centre of all the affections and pursuits, so that the orderly and harmonious operations of the mind are destroyed. But by the energy of divine power, a new state of things is experienced. God is again placed on the throne of the human heart, and " faith working by love" produces order, by subduing the selfish and earthly affections: and in proportion as these new principles acquire strength and prevail, the disorder of the mind is removed, and harmony restored. The renewed man is no longer a selfish, sensual, and sordid creature. He is now spiritual in his prevailing desires. His affections are set on things above, and not on things on the earth, and he strives to keep a conscience void of offence to God and man, by taking pains to have it truly enlightened as to the rule of duty, and by obeying its dictates uniformly. The course which the renewed man pursues is approved by enlightened reason; and he endeavours more and more to bring all the thoughts and imaginations of his heart into obedience to the gospel of Christ.

3. Another thing manifest in the first creation was the existence of life. At first, the mass of matter was not only dark and confused, but inanimate. Even after the darkness was done away by the creation of light; and after the various substances were separated and reduced to order; and the air, and earth, and water, had found their respective places in creation, there was as yet no sign of life in any part of the creation. Life is of various kinds, but it is the noblest of all the creatures of God. How desolate would the world appear, with all its beauty and order, without living inhabitants! It was to prepare a residence for beings possessed of life, and capable of enjoyment, that the material universe was brought into being. The vegetable creation furnishes the beau- tiful drapery which renders the world charming and glorious. But the life of animals is far nobler. When the creation was completed, it was in every part, replete with living creatures. And man was made the lord of creation, possessing not only animal passions under the government of reason and conscience, but having the very image of his Creator, delineated on his inmost soul.

The body of man, as first created, will furnish a striking analogy. Though perfect in all its organs and material parts, it was without life, until God animated the artificial frame by breathing into it the breath of life. Then man, under the creating energy of the Almighty, became "a living soul." As the body of Adam, prior to the exertion of divine power, though organized, was but a dead thing; so the soul before the new creation is destitute of life. Before his regeneration man possesses other kinds of life, but of spiritual life, he is utterly destitute. But when he is quickened by the Spirit of God, he experiences the emotions and desires of a new life. As a new born babe, he desires the sincere milk of the word, that he may grow thereby. He is now alive to God through our Lord Jesus Christ.

And where there is life there is activity and enjoyment. The new creature is an animated, living creature, and manifests the existence of life by action. Out of the heart are the issues of life. There are many kinds of life in the creation of God. Even vegetables possess a wonderful kind of life; but they are unconscious, and unintelligent. Animals possess a much higher kind of life, but in various degrees of excellence, according to the per- fection of their organization. Man, possessing an animal body, has many things in common with the inferior animals, as the bodily senses of seeing, hearing, feeling, smelling, and tasting. The appetites are also common to him with them; and also the passions of anger, fear, and the natural affections of parents to their offspring. But man has a higher kind of life. He is endowed with reason and a moral faculty; and by these he is made capable of spiritual life. This he possessed in his original state, which is called " the image and likeness of God." In the new creation this highest kind of life, lost by the fall, is restored. The Christian is said to be "renewed after the image of God;" to be " renewed in knowledge after the image of him that created him." In both which passages, there is an evident allusion to the image of God in which man was created at first. While destitute of this spiritual life, men are said to be dead, and in their regeneration, they are quickened or made alive. They now possess in their souls, the life of God, consisting in knowledge, in holy desires, affections, and purposes. The man who is, by the Spirit of God, thus vivified, though active before, now acts in a new manner. He acts from new principles. He sees spiritual objects in a new light. He has come, as it were, into a new world. His love and his hatred, his joys and his sorrows are changed; they are, now different from what they formerly were.

As the natural life in man, and all other creatures, is kept up by suitable nutriment; so this new spiritual life needs to be fed, that it may be preserved and increased in strength; that it maygrow up from the imbecillity of infancy, with which »t commences, to the maturity and stature of a perfect man in Christ Jesus. And the same efficient power, and the same means are requisite for the preservation and increase of this principle of life, as for its implantation. It is for this purpose that the Spirit of God takes up his residence in the believer, enlightening, purifying, strengthening, and comforting the renewed soul. And as the word was the means of its receiving life; so it is the means of its growth. It is the food by which the believer is nourished. Christ calls himself "the bread of life which came down from heaven," and it is in the word that Christ can now be found. There he is exhibited as our Mediator, our Prophet, Priest, and King. The sacraments are intended to confirm the promises of the word, and to render the truth more impressive on our feelings. This spiritual life, produced in the new creation, manifests itself in external acts of worship and thanksgiving towards God, and in unreserved and universal obedience to his will. Here the new principle finds its highest and noblest expression. Here the renewed heart sends forth its most ardent aspirations, and holiest affections; and here, in the sanctuary, it enjoys in communion with God, its purest, sublimest happiness. For joy is an invariable result of the new creation. And as the sons of God shouted for joy at the creation of the world; so there is joy in the presence of the angels of God over one sinner that repenteth.

This life, bestowed in the new creation, is not in kind different from the life enjoyed in heaven: the difference is in degree. There the light is perfect, and the affections, purified from every impure mixture, will be exercised to the utmost degree of intensity. There will remain no sinful defect, although there will still be progress; for knowledge will increase; and perhaps the capacities of the soul may be indefinitely enlarged. One comfortable circumstance respecting this new creature is, that he shall never die; that is, his spiritual life shall never be extinct. This certain continuance and perpetuity of the life of the believer, depends not on himself, but on the promises of God. He is able to keep him from falling, and his word is pledged, that he shall never perish. "He that believeth hath everlasting life. He shall never come into condemnation. He that keepeth my sayings, says Christ, shall never taste death." And Paul says, " Being confident of this very thing, that he who hath begun a good work in you, will perform it unto the day of Jesus Christ." (Phil. i. 6.) Again, "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus, our Lord."

1. How greatly are they deceived who think that a mere external morality is a sufficient ground on which to build their hopes of eternal life.

This subject, as explained, shows also the fatal mistake of all who rely on external forms of religion of whatever kind. All external services, where the affections of the heart are not engaged, are rejected by a holy, heart-searching God; whose language to such is, " Who hath required this at your hands, to tread my courts? This people draweth nigh to me with their lips, while their heart is far from me." Again, if in the case of every true Christian, there is " a new creation," then transient impressions and convictions, however deep, furnish no sufficient evidence of genuine piety. Many are like the seed on stony ground, which sprang up quickly, and promised well at first, but which, having no deep root, withered away as soon as the scorching rays of the sun fell upon it. Their faith was temporary, and they fell away in the time of temptation.

The "new creature" is a permanent principle of holiness, which is, indeed, subject to various vicissitudes, but which never entirely faileth. This is a fire which many waters shall not be able to quench.

Those who are created anew, by divine power, are said to be " created unto good works." The performance of good works is, therefore, a necessary evidence of renovation of heart. " Make the tree good, and the fruit good. A good tree cannot bring forth evil fruit." Men, professing repentance, were required by the Baptist, to bring forth "fruits meet for repentance." " Therefore, by their fruits shall ye know them."

Let all those who are conscious that they are yet in their natural state, and have experienced no such change as that concerning which we have been treating, consider the misery and the sinfulness of their condition. You, my unconverted friends, have been long accustomed to hear the gospel, and have enjoyed many precious privileges, of which the majority of our race are destitute; and \et, while others hearing the same sermons and enjoying the same privileges have been savingly converted, and are now new creatures in Christ Jesus, you, alas! have continued in your carelessness and sin; and if at times you have had serious impressions, you have suffered them to be erased from your minds; so that, in all probability a process of hardening has been going on, and you are now further from the kingdom of heaven, than years ago. The gospel is never without effect; when it fails to soften and change the stony heart, it hardens it; just as the sun, while it softens the wax, hardens the clay. " For," says Paul, " we are unto God a sweet savour of Christ in them that are saved, and in them that perish. To the one, we are the savour of death unto death; and to the other, of life unto life." When men have long hardened under the preaching of the gospel, it gives awful reason to fear, lest they are of the number of the reprobate But while we would desire such to take the alarm, we would be far from wishing to drive them to despair. We have no knowledge of the secret purposes of God; and should not wish to pry into them. " Secret things belong unto God, but those which are revealed, to us and to our children." The fountain of life flows freely, and all who will are welcome to come and take of the waters of life freely. And Jesus who cannot deceive has said, " Him that cometh unto me, I will in no wise cast out."

I would earnestly and affectionately warn the impenitent of the danger to which they are exposed. I would entreat them by the awful judgments of God which are impending over their heads, "to flee from the wrath to come." I would say, or rather God says, " Turn ye, turn ye, why will ye die." If the consideration of the terrors of the Almighty and his coming wrath, will not move you, then permit me to turn your attention to his love and mercy, his long-suffering and condescension. Let the goodness of God lead you to repentance. Resist not that love which caused the Saviour to bleed and die on the cross. Reflect on the loving kindness of God to yourselves. While others have been driven away in their wickedness, you have been spared, and while they are beyond the reach of mercy, you are here where God is entreating you to be reconciled. Seize the passing moment. Embrace the gracious offer. Lay hold of eternal life. Flee to the open refuge which is before you Believe and be saved.