The new man is the reverse of all this; he humbles himself, as a sinner, at the foot of the cross, under a deep sense of his own guilt and the divine mercy; desirous only to be reconciled and saved; he constantly studies the mysteries God’s word, with a submissive understanding and an obedient heart; he rests his only hope on the merit of a Redeemer, whose promises and whose law he receives with all his mind and soul and strength; he prays “without ceasing” for the Holy Spirit, is directed by His teaching, supported by His power, and comforted by His heavenly illumination. Doubtless he must live in the world, and by the world, as well as other people; but he does not live for the world; his heart is not there, his delight is not there; he is a redeemed pilgrim, journeying in a far country, returning to his Father’s house; and his heart is musing on the “many mansions” there, and full of the inspiring influential hope, that one of them is prepared for him.
Such holy principles are continually manifested by a determination of purpose, a decisiveness of character, a devoted spirit of uniform obedience to the revealed will of God. As the conscience bears witness, so does the life: “the tree is known by its fruit;” all evil affections are resolutely mortified, all sinful pleasures and pursuits utterly abandoned. The sincere Christian, the new man, has an earnest desire and care upon his soul, to be “righteous before God, walking in all the commandments and ordinances of the Lord blameless.” [226a] For this blessing he daily prays; in this work he daily advances: “loving the Lord God with all his heart,” and “loving his neighbour as himself,” he is of all men the most inclined, as he is assuredly the most bound, to “live soberly, righteously and godly in this present world.” [226b]
These remarks suggest the necessity of further admonition on this head. Many persons have been led to entertain enthusiastic notions on the subject of the new man, the new creation, the new birth. They have supposed it principally to consist in certain inward experiences or feelings, which they have been enabled to trace to some particular event or period: the Holy Spirit, as they believe, then beginning, for the first time, to work upon their understandings and hearts; and thus leaving an indelible impression, the seal of their redemption, the earnest of their certain acceptance with God. Far are we from denying, that such sudden conversions may and do take place: still farther from denying that, whether sudden or gradual, a change from the old to the new man is attributable to the aid of a divine energy and power. It is, properly speaking, a new creation; the imparting of a new nature: and cannot be effected without the hand of the original Creator: without the operation of that Spirit, which “moved upon the face of the waters,” which “breathed into the nostrils the breath of life, so that man became a living soul.” [227a] Our Liturgy has correctly and fully embodied the testimony of scripture, on this as on other points: we are taught to pray, that God will “create in us new and contrite hearts.” This blessing must proceed from that Holy Spirit, who still in His ordinary dispensations, as formerly in His miraculous gifts, “divides unto every man severally as He will;” [227b] not as it were capriciously, but according to His own infinite wisdom and goodness, as He judges expedient to the case of each individual. But this divine grace is not communicated for the mere purpose of producing a glowing affection, a familiar experience, an enraptured view of spiritual things: nor can any inward feelings alone prove that such grace has been administered at all: the proof must be manifested, in the way pointed out by the text: the new man “is created, after God, in righteousness and true holiness.” A holy character and a righteous life are the proper and indispensable evidences of such a change; a faithful walking with God, a sober self-government, an upright dealing with all mankind.
I counsel you, my brethren, in the language of truth and the spirit of affection, to be content with no other evidence: equally far be you removed from that carnal profession of the gospel, which despises or neglects the mighty change required of every sincere believer; and from those fanciful notions of spiritual experience, which leave the heart and the character arrayed in the spotted garment of sin: both in the one case and the other, you will be “grieving the spirit,” and “quenching the spirit.” In your principles and life, as well as in your views and affections and desires, “let old things pass away, and all things become new;” [229a] “put off the old man with the deceitful lusts,” and thus let the new man be put on. “Abhor that which is evil: cleave to that which is good.” [229b] This is the method ordained of God, by which we are to “work out our salvation;” this our plain, this our necessary duty. Pray we fervently, strive we diligently, that we may be thus effectually turned from sin to holiness, “from darkness to light, from the power of Satan unto God.” [229c]
SERMON XIII.
THE WEDDING GARMENT.
Matt. xxii. 2.
The kingdom of heaven is like unto certain king which made a marriage for his son.
It is my intention, in this discourse, to explain the several particulars of the parable before us; which may be regarded, in the first place, as descriptive of the dispensation of the gospel to the people of Israel and the world at large; and, in the second place, as instructing us in that peculiar fitness necessary to all, who shall be admitted to enjoy the privileges and happiness of the kingdom of God.
The state of the gospel, our Saviour informs us, may be compared to the conduct of a king at the marriage of his son; or rather, as the meaning is, at the marriage feast which he gave on that occasion: the circumstances which might, in that case, be supposed to occur, aptly represent a variety of particulars belonging to the gospel dispensation.
Before, however, we enter upon the parable, it may be remarked, that spiritual blessings are frequently set forth in the holy scriptures, under allusions to feasting and refreshment. Thus Solomon of old: “Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. Come, eat of my bread, and drink of the wine which I have mingled. Forsake the foolish, and live; and go in the way of understanding.” [231] And thus the prophet Isaiah, in describing the state of the gospel: “In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.” [232a] And thus our blessed Lord Himself: “I appoint unto you a kingdom, as My Father hath appointed unto Me, that ye may eat and drink at My table in My kingdom.” [232b]
1. Let us now proceed with the parable: “He sent forth his servants to call them that were bidden to the wedding (feast); and they would not come.” This probably alludes to the first period of the promulgation of the gospel; under the preaching of John the Baptist and of the earliest disciples; the former endeavouring to prepare the hearts of men for the kingdom and coming of Christ; and the latter proclaiming His glorious arrival, preaching the truth of His gospel, and confirming the word by a display of miraculous power. But the Jews had been a carnal people, “holding the truth in unrighteousness;” and they refused to give ear to those holy instructions, which called upon them to “lay the axe to the root of all sin,” and to “bring forth fruits meet for repentance.” [233a] This it was that prevented them, not only from a cordial acceptance of the gospel, but even from a fair examination and inquiry; they would not listen to such doctrine; their heart was decided against it: to this it was owing, these carnal habits and views, that when their Messiah came, they were not ready to receive Him in the way which He required. Ready enough were they to admit Him in their own way; agreeably to their own notions and desires, as an earthly conqueror, as the dispenser of temporal blessings and rewards; but not as the abolisher of sin; not as a preacher of righteousness; not as a herald, announcing to them the necessity of holiness in this world, and the inheritance of glory in the world to come. Not all His amazing miracles, not all His fulfilment of their own prophecies, not all the power of His word, could convince their understandings; because they had “an evil heart of unbelief:” [233b] and therefore, notwithstanding His awful warnings, His earnest and affectionate invitations, “they would not come” unto Him, that they might find rest unto their souls.