Spiritual Refining, Religious treatise · Section 11 · Sermon 90
SERMON XC.
That the work of Grace is a deep, powerfull, and inward affecting of the whole man. And how far Grace may be tendred or received, and yet not be put effectually into our Inwards. Alſo what this inward, deep work of Grace is, with the ſigns and effects of it.
EZEK. 36. 27.
And I will put my ſpirit within you.
THe grace promiſed in this Text hath been diſpatched, viz. The putting of Gods Spirit in the converted. The next thing conſiderable is, The ſubject recipient; The ſubject wherein this grace is put, and that is briefly but very emphatically expreſſed, Within you. And indeed the Engliſh doth not riſe up to the efficacy of the Hebrew, which is, in the midſt, or the inward deep parts of you. Hence it's tranſlated in intimo veſtri: So that there is a great deal of weight lieth upon this Hebrew phraſe, for it ſuppoſeth the work of grace to go deep into a man. Its an hearty rooted work, it excludeth all ſuperficiall, formall or notionall, and meer brain-work in godlineſſe: And its good to obſerve, how in parallel places this promiſe doth ſtill relate to that intimate deep working of grace upon the heart, Ezek. 11. 19. there is the ſame promiſe repeated, with this Emphaſis; ſo that you may ſee the excellency of this promiſe for converſion to God, in the repetition of it, as if the Prophet delighted to mention nothing but this. The Prophet Jeremiah alſo doth twice or thrice declare this grace here promiſed in the Text; and Chap. 31. 33. with this Emphaticall deſcription, I will put my law in their inward parts. Oh this is the main thing; All outward profeſſion, all parts, all notions, all inlargements, if theſe be not accompanied with grace in the inward parts of a man, they are but a blaze: they are a tinkling cymball. Such mens Religion is like Davids great men in the world, compared to graſſe upon the houſe top, with which the mower filleth not his hand.
That the work of grace is a deep, powerfull and inward affecting of the whole Obſerv.man.
The Spirit of God is put into their inwards; the law of God is written in their inwards; and therefore the ſpirit of man as ſanctified and renewed, is called often the inward man, Rom. 7. 22. 2 Cor. 4. 16. Alas, we may ſay of many, It's the outward man of their godlineſſe, not the inward; becauſe it conſiſts only in the tongue, and in expreſſions, and tranſient affections at fartheſt, but as for the deep, conſtant and ſolid working of grace, that is a myſtery they underſtand not. Now that the work of grace is ſuch an inward deep changing of a man; is alſo plain, in that its called ſo often, life. Now we know life is not the external motion, or ſpeaking, or eating, or working; but the inward fountain of theſe. Life is the actus primus, the firſt act, or fountain, or riſe of all other motions. The Painter he can give external lineaments, and outward repreſentations; but he cannot give this actus primus, this life. And the hypocrite or unſound man, he can give many outward colours, and glorious repreſentations of grace, ſo that he may be admirable in the eies of others, and confident in his own goodneſſe, but yet not at all acquainted with this grace in the inward parts. This point deſerveth a powerfull opening, to go to the inwards of it, as well as that muſt go to our inwards. And firſt, Let us ſhew how farre this grace may be either tendered or received, How far this grace may be tendred or received, and yet not put into our inwards. 1.and yet not put into our inwards.
And firſt, it's eaſily granted by all, That as long as the word of God ſounds only in the ear, and it pierceth no further, here is no deſcending of it into the bowels: and yet are not the greateſt part of our auditors no further wrought upon, then as to the ear! They come and hear, they ſit and hear, it may be; but ſtill here is no work of the Spirit upon the heart. Our Saviour in his parable compareth ſuch to the high-way ground; the ſeed fell upon it, and preſently the devil, like the birds of the air, fetcheth it away. Oh that men ſhould judge it a great ſin if they did not come and hear, and not alſo think it a greater ſin to hear, and not inwardly to receive the power of the word. For the end of hearing is to let the word fall down into the very bottom of thy ſoul. Phyſick in the mouth, not received into the ſtomack, cannot do any good. R…in upon the ſurface of the ground, and not ſoaking to the root, will never make the plant grow; and thus it is here, Though thou heareſt a thouſand ſermons, thou that neglecteſt not any Sabbath day; yet if thou heareſt and heareſt, and only heareſt; the word doth not like Aarons oil go from thy ear, thy head, but to thy heart, thy inferiour deep parts of thy ſoul; thou goeſt home as ignorant, as prophane, as obſtinate as thou cameſt hither. Know then that the perfection and fulneſſe of every action lieth in accompliſhing its end, without which it is in vain. Eating without digeſtion doth not nouriſh, but breed diſeaſes; ſo the end of hearing, is to have a potent and divine operation upon the very bowels of thy ſoul. As Saul when he was among the Prophets, the ſpirit came on him, and he alſo propheſied. Thus while the word of God, the inſtrument of the ſpirit, is diſplayed before thee, what a mighty change and deep alteration ſhould come upon thee! Thou ſhouldſt go home praying as others, repenting as others, fearing God as others: Do not then give the ear only, but the heart alſo; otherwiſe Chriſt only ſtands at the door and knocks, thou doeſt not let him in.
Secondly. A ſecond outward and inſufficient work is, When the word is received with underſtanding, and the grace of God doth indeed open his eyes ſo far, that 2.his minde is inlightned, that he doth both know and believe the truths of Religion, but it goeth no further. Although this work be inward, being upon the minde of man; yet I call it outward, as in reſpect of the inward parts, mentioned in the Text, for that ſpeaks of more then a minde to know, or an underſtanding to underſtand the things of Religion. Although inlightning be ſometimes put for the whole converſion, and light for grace, yet at other times it's made a diſtinct work from it, and ſuch even as reprobates have, and apoſtates, as Heb. 6. where inlightning, though it be a good, yea and a great gift of God; yet the Apoſtle hopes for better things of them, and things that accompany ſalvation: So that knowledge, parts, underſtanding in Religion doth not neceſſarily accompany ſalvation; and we hope better things of men, then to be able to repeat or remember Sermons, or with ſome underſtanding to give an account of the principles of Religion; and many times knowing of Gods will, and doing it, are put as two ſeparable things; how far then are they from the fruit of this promiſe, who remain in groſſe ignorance, who have blinde eies, know nothing about their corruption and miſery by ſin, or about Chriſt, and faith in him! To whom all our Sermons have been as a book ſealed up; unto whom, though in Engliſh, yet we have preached unknown matter: A people likely to dye, and to be damned in ignorance; for it underſtanding, knowing men, who receive the word with attention and knowledge; yet if they finde it not changing their inward man, come ſhort of grace, where muſt the ignorant man appear?3.
Thirdly, The retaining of the word of God in the memory, that is not this grace in the inward parts: That indeed is very laudable; and a forgetful hearer is blamed by the Scripture, James 1. 25. Davids reſolution is, To hide the word in his heart: And this is a great cauſe to make it work ſo deeply; for a man cannot carry coals of fire long in his boſom, but they will ſet all on a flame; yet the meer retaining it there, doth not attain to the inward parts in the Text.
Fourthly, The tranſient and ſuddain working upon the affections and heart, are not 4.alſo the putting of his ſpirit within us, or the writing of the Law in their inward parts: This comes neareſt, but they want root and continuance, and ſo at laſt wither. Iohns hearers did for a ſeaſon rejoye in his light; the temporary Believer doth receive the word with joy, and yet he hath no root: This is a two edged ſword, this truth makes diviſions between the ſecret and hidden things of the heart: Oh how nice a point is that, wherein the temporary and the true convert differ! both pray with ſorrow, both hear with joy, both perform duties with ſome inlargements and ſweetneſs: Simili fere ſenſu afficiuntur, ſaid Calvin: Yet as two high hills may ſeem very near together at the top, when their bottoms are far diſtant one from another; ſo theſe inlargements, affections, may ſeem very near, when the bottom and root do much differ. Oh the Miniſter of God ſhould never be upon this point, but even horror ſhould take hold on the hearer, and he be like one that looketh down an high pinacle, & trembleth to ſee how eaſily, and yet dangerouſly he may fall; and yet looking upon the battlements he holds upon, the grace of God, and the promiſe of God, which his ſoul hath had experience of, have hope; ſo put faith and trembling together!
Laſtly, The meer external cleanſing of a mans life, from former luſts and groſs 5.impieties, is not this putting the ſpirit within us? As the Angels, when they took humane bodies, they did but ſeem to eat, and ſeem to do vital actions of life; they could not indeed, becauſe they were not perſonally united to the aſſumed body: ſo all men who have their lives cleanſed, and they ſet up a form of Religion, they do not theſe things as vital actions of grace; they move, as the wheel of the mill is moved, by the force of the water, not by an inward principle of life: Theſe are compared to Swine waſhed in the water, but returning afterwards to the mire: Though the Swine be made as white as the ſheep, yet becauſe not inwardly made a ſheep, therefore ſhe turneth at laſt to her former impurity; but I hint onelyonly theſe things, becauſe treated on before.
Let us in the next place come to conſider poſitively, what this inward deep work What this inward deep work of grace is. 1.of grace is, wherein it doth conſiſt: And
Firſt, It is then fulfilled in us, when the things of Chriſt, his Glory, Will and Command lie cloſeſt, and neareſt to the heart: For that is indeed within a man, and intimate, which is next to his heart, as we ſay; and this our Saviour requireth in every Diſciple, He that loveth father or mother more then me, is not worthy of me, Mat. 18. 37. We know the love of father and mother is a moſt natural thing, it comes not by teaching, by cuſtom, its inbred in us as ſoon as we are born; and yet the love of Chriſt, his Glory, and his Commandments ſhould be more intimate then this. Hence the Apoſtle, to expreſs this innate and inward life, ſaith, I no longer live, but Chriſt in me, the life that I live is by faith in Chriſt, Gal. 2. 20. What an emphatical expreſſion is this, I do not live, but Chriſt; I live not the life of ſenſe, I eat not, I drink not, I breathe not bodily breath; that is, comparatively to the life of faith: So that you ſee our very natural life, which is the moſt inward and deep thing in a man that is, is ſaid not to be lived, in reſpect of this life of grace, which is more inward then theſe: Oh then examine, how cloſe and dearly heavenly things lie to thy heart: Is there any thing more prized then God, then Grace, then Godlineſs? then know, God hath not put his ſpirit in thee, but the Devil, or the world, and ſin have put their luſts in thee: Now this is a ſure diſcovery of the woful and ſinful eſtate of moſt people, God is not in all their thoughts, Chriſt is not in their affections, they chuſe other things rather then him. Furthermore, as God and Chriſt is the beloved of their heart; ſo that which is moſt hated and abhorred from the heart, is ſin and all evil; its more loathed then any other thing, more feared, more avoided; ſo that they chuſe affliction and all miſery rather then ſin, their heart is moſt ſenſible and apprehenſive of this: Oh what then can they think of themſelves, who harbor and nouriſh ſin? they no longer live, but ſin in them; this is their meat and drink, to do the works of the Devil: Oh then that at laſt men ſecure and bold in ſin, would be awakened: How cometh that to be imbraced in thy boſom, and practiſed in thy life, which thou ſhould … avoid as hell it ſelf?
Secondly, This inward work of grace is ſeen, when the work of humiliation is 2.laid low enough: We read of the Parable of him that built an houſe, and when the tempeſts and ſtorms aroſe, all fell to the ground immediately; and why? becauſe this was not diged deep enough: Now our repentance and humiliation is then deep enough, when its for ſin as ſin, when its for ſin becauſe its an offence to God, and diſpleaſes him; when they loath themſelves, and count themſelves abominable in this reſpect. To be humbled for ſin, as Ahab and the Iſraelites were often times, becauſe of the temporal judgements following ſin, was not to go deep enough: Oh! herein people come too ſhort, they cry out of their ſins, in the fear of death, in the extremity of pain: Alas, this is not to go to the bottom; there is a worſe thing in ſin, then all the temporal calamities it brings with it; and that is, to offend God, to ſeparate between his favor and thy ſoul: Its therefore very meet, that thy humiliation ſhould be for that which is the worſt evil in ſin. Again, in humiliation men go deep enough, when they do not onelyonly ſtay upon actual ſins, but go to the very original and fountain of all: Thus David, Pſal. 51. he went deep, when beyond his actual ſins of Murther and Adultery he alſo bewailed the native corruption of his ſoul: Oh! the grace of God muſt indeed have a cloſe and inward work in that man, who diſcovers the root of ſin, as well as the branches; the fountain, as well as the ſtream. God in the univerſal deſtruction of the world, did not onelyonly look to the actual impieties then committed, but to the imagination of the thoughts of a mans heart, which were onelyonly evil, and that continually, Gen. 6. and thus he that will make a ſure and good iſſue of his humiliation, muſt ſtill dig deeper and deeper; and ſee more and more abominations, till he go to the foul and bitter root of all.
Thirdly, Then the word of God is put in our inward parts, when we do truly, ſincerely and unfeignedly, perform all the duties God requireth: This is to do it with 3.the whole heart; and if we had any thing better then our hearts, they ſhould be offered up to God: Thus David, Pſal. 51. Thou delighteſt in the truth in the inward parts: Oh this a man ſhould have in all the ſervice he doth for God! So that all thoſe, who by Religion accompliſh their ſelf-intereſts; all thoſe who ſeek themſelves, have carnal movtives in the profeſſion of Religion; theſe are but pictures, not living creatures in the way of grace: Great is the number of hypocrites, even among thoſe that profeſs the name of Chriſt: Its damnable blaſphemy to charge it upon all, as wicked men do; this is to condemn the generation of the godly, to blaſpheme Chriſt and the Goſpel; yet it cannot be but that through the hypocriſies of many, grievous offences and ſcandals will fall out: None of thoſe who follow Chriſt becauſe of the loaves, or who tread out the corn meerly becauſe they may feed on it, ſet up in ſeeming manner the ways of Chriſt, that they may get outward advantages, can by experience witneſs this promiſe made good to them: They pray, they hear, they perform holy duties, but ſtill they want ſomething within, ſtill the ſoul of all is wanting; but its not the appearance of Good, not the name or profeſſion of it, will bring thee any true or ſound comfort: The time is coming, when all things without will fail thee, and leave thee; it muſt be ſomething within that may ſupport thee.Signs and effects of this inward deep work of grace in a man. 1.
In the next place let us obſerve, What are the ſigns, or the effects of this inward deep work of grace in a man; and they are excellent:
Firſt, He doth not reſt in the external outward performance of any holy duty; if all within him be not moved and excited thereunto: He hath no comfort, no content, in praying, hearing, or any Religious duty, if all the inwards of his ſoul, and the depths of his heart, have not alſo been moved therein: Thus David, Bleſs the Lord, O my ſoul, and let all within thee praiſe his holy name. Pſal. 104. 1. All within thee, obſerve that: Thus the godly, as the Cock ſtirreth up himſelf before he crows, do prepare and ſtir up themſelves to every duty: Hear the word of God, O my ſoul, and let all within thee give ear thereunto; ſo that the dull, ſleepy, and formal performances of holy duties, diſcover a man void of grace, as well as groſs impieties: Not onelyonly prophaneneſs and ungodlineſs abroad, but dull, lazie, and formal duties, and that in a conſtant manner, diſcover a man devoid of this work of Grace: Oh if this were in the depth of thee, in the… midſt of thee, it would break out more vigorouſly then it doth.
Secondly, Where this deep work of grace is, there a mans inward thoughts and meditations are often about holy things: The tree that is deeply rooted, hath ſeveral 2.ſtrings, as it were, whereby its faſtned to the earth; as the yong infant in the womb is to the mother: So that thou art to obſerve, what thy inward thoughts, thy inward meditations do moſt run about: If grace be deep within, thy ſoul will be like an heaven, ſuch holy thoughts, holy meditations, holy affections do lodge in thee: Thus the godly is deſcribed, By meditating in the Law of God day and night, Pſal. 1. 2. As the Pſalmiſt deſcribes the wicked man, by his thoughts, God is not in his thoughts; and his inward thought is to leave himſelf a greet name. Thoughts are the firſt born of the ſoul, they moſt diſcover what a man is, they come neareſt to the fountain. As the liquor taſtes and ſmells of the veſſel, ſo thoughts have either filthineſs or godlineſs in them, as they come immediately from the heart; Oh then conſider, what thy inward thoughts for the moſt part are, for ſuch art thou as they are.
Laſtly, A man that hath this deep grace, he is will rooted and eſtabliſhed; he is upon the rock Chriſt, and ſo he can abide all temptations: If there come 3.the temptations of perſecution, he can ſhew his patience; if of error and hereſies, his godly wiſdom and ſoundneſs of minde: When men want a bottom, or are not built upon a rock, they are like children toſſed up and down with every wind of Doctrine.
Uſe of Examination: This Doctrine ſhould even amaze you, and put you into Uſe.a godly fear; for do not moſt men content themſelves with the externals in Religion? is not all the whole worſhip and godlineſs of many in the meer form? others place it in diſputes, in opinions; but to have grace in the inward man is rare: Oh conſider that place, Every mans way is good in his own eyes, but God pondereth the heart, Prov. 21. 22. And God is often deſcribed by this, He tryeth and ſearcheth the hearts of men: Not that theſe outward duties of Religion and Worſhip are to be neglected; but we are not to judge of godlineſs in our ſelves by theſe; the ſoul and excellency of them lieth in the inward man: Oh remember, that if there be not a good treaſure within, thou wilt roar and tremble one day, when all things elſe will fail. Hezekiah comforted himſelf in this, That he had walked in truth and uprightneſs of heart: Then ſomething within, will be a joy to thy ſoul, even then, when all outward things will leave thee.