Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 6
SERMON VI.
PSAL. 51.6.
Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom.
There are two grand sights or spectacles, which it concerns every Christian very often to present to his view, and to contemplate in regard of himself; The one is, his condition by Nature, and common defilement; And the other is, his condition by Grace, and special Regeneration; what he hath been, and what he is: And each of these, as very much conducing to the furtherance of the work of Repentance and Humiliation in him, upon occasion of any actual miscarriage. The former it serves to aggravate sin in the cause and Original of it: Those streams which issue from so foul and polluted a Fountain, must needs be very vicious. The latter it serves to aggravate sin in the Circumstances and Concomitants of it: Those sins which are committed against so much favour and inablement to the contrary, must needs also be very heinous. Now both of these are here in this Scripture propounded by the Prophet David, as an Advancement of this work in himself, in his Confessions to God. The first, we have tendered to us in the fifth Verse of the Psalm, Behold, I was shapen in iniquity, and in sin did my Mother conceive me; Here's his condition by Nature, and a mark of Observation upon that: The second we have exhibited to us in this sixth Verse now before us, Behold, thou desirest truth in the inward parts, and in the hidden part thou hast made me to know wisdom.
IN this whole Verse before us, we have two general parts observable of us: First, A Description of the Nature of God in general; and Secondly, An Intimation of God's carriage to David in particular. His Nature in general we have described to us in those words, Behold, thou desirest truth in the inward parts. His carriage to David in particular, that we have in these, And in the hidden part thou shalt make me, &c.
We begin with the first, viz. The general Description of God's Nature: Thou desirest, or delightest in Truth in the inward parts. By Truth here we are to understand a general uprightness and integrity of spirit, which in other places of Scripture is called Sincerity; and by the inward parts we are to understand the secret Chambers of the Heart, God takes a special delight in such a frame of soul as this, from whence men become real and sincere toward him. This it is called emphatically by the Apostle Paul, 2 Cor. 1.12. Godly sincerity, or sincerity according to God, foreign, which is it upon a various account. First, Because it is God who is the Author of it; It is He that works it. Secondly, Because it is God who is the Object of it; It is He whom it is especially directed and carried unto. And, Thirdly, Because it is God who is the Approver and Rewarder of it; It is that which He desires and delights in above any thing else besides. Where we must still understand it exclusively, as that which nothing less will please him, and serve his turn. God so delights in sincerity, as that nothing below sincerity is well-pleasing or acceptable unto him. He so desires truth in the inward parts, as that where this truth is not found, he rejects all pretences whatsoever. And he so desires truth in the inward parts, as that where this truth is found, he bears also with many weaknesses and imperfections. This is the main business which God rewards and looks after in a Christian, even sincerity and truth of heart. Thus Psal. 119.1. Blessed are the upright in their way. And Prov. 11.20. They which are upright in their way, are the Lord's delight. And 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to shew himself strong in the behalf of those whose hearts are perfect towards him: Still this uprightness, and perfection, and integrity, and sincerity of heart, is preferred by God as that which is most acceptable and well-pleasing in his sight.
And the reason of it is clear, because, First of all, God is Truth himself; He is the first which is sincere, and so loves sincerity in us. Delight it is found in correspondency and suitableness for the most part: The better that any are themselves, the more they love goodness in others. Now thus it is with God himself in this particular, He is the God of Truth, and so he loves it, and delights in it; it is a part of his blessed Image whereunto we are renewed, Righteousness and Holiness of Truth, as it is Ephes. 4.24. And because it is so, therefore he cannot but approve it, and take special complacency in it, as his own Reflection. He is Truth in his Nature, The Faithful and Amen, as the Scripture stiles him. And He is Truth also in his Performances, and all his Dispensations to the World. The Works of his Hands are Verity and Judgment, all his Commandments are sure, they stand fast for ever and ever, and are done in truth and uprightness, Psal. 111.7, 8. Now because it is so with himself in his dealings with us, he does but justly and equally expect it to be so also in our dealings with him. As it is in dealings of men one with another, where they mean truly and honestly themselves, they make account that those they deal withal should do so too, and take it ill from them when it is otherwise.
Secondly, God desires Truth not only as most agreeable to himself in his Nature and Works, but also as most suitable to those ends which he propounds to himself in us: There's no man loves to be deceived, because thereby he is frustrated and disappointed; which although God cannot be said to be directly, yet he may be in regard of our carriage and behaviour of our selves towards him, which he would not be.
Thirdly, As it is that which gives a being to all grace and goodness in us: Goodness and Truth are convertible and reciprocal, that is, they are one and the same, so that what is not the one, is not the other, not only in Metaphysicks, but in Morals. Truth it is not a distinct and particular Grace in it self, but it is general, and runs through the Veins and Bowels of all. It is true Faith, and true Love, and true Hope, and true Repentance, and so of the rest. There are two Graces in Christianity which are not Specifical, but Universal, and of a transcending Consideration: The one is, Perseverance, whereby we are good to the end; And the other is, Sincerity, whereby we are good in good earnest.
For the further opening and enlarging of this present Doctrine, it will not be amiss for us to consider, wherein this Truth or Sincerity here spoken of does consist, and expresses it self; which we may take in these following particulars.
First, In the Aim and Biass of the Soul, whereby, and whereunto it is carried. Mens Sincerity is according to the ends and purposes which they propound to themselves: A sincere-hearted Christian he looks at God in all, and his Glory as the main end of his Actions, that God in all things may be glorified through Jesus Christ, 1 Pet. 4.11. Hypocrites they have other ends which actuate them, and put them on upon good; the praise of Men, and the applause of the World, their own Prosit, or Ease, or Honour, or Carnal Advantage: but Sincerity it carries a man to God as to his utmost scope, and therefore they are both joined together there in that place, 2 Cor. 2.17. But as of Sincerity, but as of God; the one being an explanation of the other: Sincerity it looks at God, and so much as there is of that in any man, so much is He especially taken into Consideration of him, as to whom his whole life is directed as the proper scope; and that not only in things necessary, but indifferent; not only sacred, but common, as 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. Those things which other persons do but upon natural or civil considerations, a good Christian does out of a special eye and respect to God.
Secondly, This Sincerity it is considerable in Ʋniversality. Where this Truth is in the inward parts, there will be a respect had to all God's Commandments; and that whether as to the practice of duty, or to avoiding of sin. In matter of duty, to do all that God requires, though never so contrary and repugnant to our natural inclinations; In matter of sin, to avoid all that God forbids, though never so pleasing and delightful to Flesh and Blood. Sincerity, it will not consist with any corrupt reservations whatsoever; He that offends but as to one part of the Law, he is a Breaker of all; and he that makes not conscience of every sin, he makes conscience of no sin. Sincerity it is of general extent, and which commands the whole man in all those things which are belonging unto him: For this purpose it closes with all those means which herein may be any way helpful unto it: It likes those Persons and Doctrines which come nearest and closest to it, and restrains those corruptions which it is most incident to.
Thirdly, Sincerity is considerable in its intimacy, and secret goodness; therefore it is called here expresly, Truth in the inward parts, because it reaches even to them, and is observable there: Every one's sincerity is according to the frame of his heart, and the temper of his spirit in him; and so upon that account, the further ye search him, the better. That Good which is in him lies lowest, and nearest the bottom; like good Metal, which the deeper it is, still the purer. As for carnal persons and Hypocrites, they are now and then a little guilded over, and make a fair shew at the top, but uncover them, and there's nothing in them but dross: like painted Sepulchres, as our Saviour himself makes the comparison, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanness; even so they also appear outwardly righteous unto men, but within are full of hypocrisie and iniquity, Matth. 23.27, 28. Whereas on the other side, those which are sincere, they have some infirmities open and manifest, but a great deal of Grace unseen and undiscern'd.
Lastly, It is considerable also in its constancy and continuance to the end. Sincerity it is accompanied with perseverance: Those which are good indeed, they will be always good. Hypocrites they have their slashes and good moods, which like Land-waters are quickly dried up: But gracious persons they have a stock of Grace in them, from whence they come to go on, and persist in goodness. They are good in all places, in all times, in all estates and conditions, in publick and in private, at home and abroad, in prosperity and assliction. Where there is Grace in Truth, there will be Grace also in continuance: Though there may be ebbings and flowings as to the degrees, yet for the substance it will be still the same; yea, and after some accidental intermissions, it will in time agen return to its former vigour.
Thus have we seen this Truth and Sincerity, what it is, and wherein it consists. Now the improvement of all to our selves comes to this: First, As a word of Excitement and Exhortation to us: Seeing this is that which God so much desires, and takes pleasure in; therefore it is that also which we our selves should most pursue and follow after, and nothing less should satisfie and content us. We should take heed to our spirits, as the Prophet Malachy advises; and here, as the Prophet David, look to Truth in our inward parts. There are a great many of people which rest only in the shadow of Religion, and a form of Godliness, the common Profession of Christianity, performance of such and such Duties, and to be well accounted of, and esteemed in the World; and when they can but reach to this, they sit down, and there's an end. But, alas! where's this Truth in the mean time which we now speak of? where's this Ʋprightness and Integrity of heart? Let such as these now consider with themselves what is here propounded to them as matter of their endeavour.
And to set home this Exhortation the more effectually, let them take in with them but three Considerations. First, That it is this alone which does gain them acceptance with God, and make their actions well-pleasing to him: This is the very Argument in the Text, Thou desirest, or delightest in Truth, as the Hebrew word properly signifies. We should in all that is done by us, labour to approve our selves to God, who is our Master, and sets us on work: Now we cannot do so without this; it is not the speciousness of performances which takes with him, but the sincerity: Let men pray, and fast, and weep, and humble themselves outwardly; yet if this be not done in Truth, it is but as the killing of a Swine, or a Dog. When ye fasted, did ye fast unto me? even unto me? is the Question put by God, Zech. 7.5. When such things are done but out of a custom, or humour, or any sinister principle whatsoever, and not done out of respect to God, it is all but so much time and labour cast away. There's no eternal recompence or reward to be expected of it; so much sincerity, so much acceptance.
Secondly, As it is most acceptable to God, so it is also most comfortable to our selves. It is the Truth of Grace which gives the Comfort of it, and not the appearance. Men may perhaps for a while be tickled with the good thoughts which others have of them, and satisfie and please themselves in them: But, alas, this will not hold at another day; in the time of trouble and temptation, when Conscience shall come to reflect, and Satan shall set in with it, then there will nothing so disquiet men, and drive them to despair, as their Hypocrisie, and double dealing both with God and their own souls. As on the other side their Sincerity will stand them then most in stead, when men are that which they should be, they will then delight in that most which God himself delights in, and judge of things according to the judgment which he passes of them, whose judgment is according to truth.
Yea, This is that which will be most comfortable in death it self. As long as men are well in health, and have all things prosperous about them, it may be it is no great matter to them what kind of hearts they carry in them, so they may but put a good face upon it to the World, and carry it out well there, they'll make a shift to do well enough: but in final Sickness, and the hour of dissolution, then it will be otherwise with them, then they will have other kind of thoughts about themselves. When men must go out of the World, and come to give up their account indeed at God's Tribunal, they will then have but little comfort in juggling, and dissembling, and cheating, and flourishes, and pretences. No, but then, what Truth, what Truth in the inward parts, that will be worth all unto them. As we see it was with good Hezekiah, when he had the sentence of death past upon him by the Prophet Isaiah, what was his greatest comfort and consolation then? Oh Lord, says he, remember how I have walkt before thee in Truth, and with a perfect heart, and have done that which is good in thy sight. This was that which was his greatest comfort then, and so will likewise be the greatest comfort of any one else besides that walks as he did. As the want hereof will be an occasion of the greatest discomfort, when men shall think, and think truly, that all they have done it has been only in hypocrisie, and meerly to serve their own turns without any respect to God, this will set close and home unto them; so much sincerity, so much comfort. That's a second Consideration.
Thirdly, So much sincerity, so much improvement. Truth it is followed with Growth, not only as an evidence, but an effect. To him that hath shall be given, but from him that hath not shall be taken away even that which he seemeth to have. Where there is Grace only in appearance, and not in sincerity, there is often-times a decay of those common Gifts and Graces in people which sometimes they were partakers of; whereas on the other side, where 'tis in truth and reality, there is a greater measure of saving and sanctifying Grace bestowed upon him; and this to quicken this present Exhortation for our endeavours after sincerity and truth in the inward parts, which is so much commended.
Where not only to quicken, but to help it, we should beg and desire of God to set us right in this particular. Search me, O God, and try my heart, &c. Psal. 139. v. ult. We should desire God to search us, and we should search our selves, and call our selves to a frequent account to this purpose, as that which will herein be most advantageous to us; often reckoning it reduces those which are otherwise subject to falshood, &c.
And we should with David set the Lord always before us; consider that we are in his presence, who searcheth and trieth the reins, and so do every thing as in his sight: say with the Church there, Psal. 44.17. If we do thus and thus, shall not God search it out? for he knoweth the very secrets of the heart. And with Job, Doth not he see all my ways, and try all my paths? Job 31.4. And with Solomon, The ways of men are before the eyes of God, and he pondereth all his paths, Prov. 5.21. Thus we should upon every occasion set our selves in God's presence, as of sincerity, in the sight of God, they are both joined together in that fore-mentioned Scripture, 2 Cor. 2.17. And thus may we improve this Point in a way of Excitement; because God desires Truth in the inward parts, therefore we should desire it likewise; and not only desire it, but endeavour it.
We may, Secondly, improve it further in a way of encouragement in the midst of many defects and imperfections which we are subject unto; this is that which is the comfort of the Saints, Thou delightest in Truth in the inward parts; and this is that with which thou art satisfied. The best that are they find several wants and failings in themselves, from whence they might be ready to be dejected and cast down in themselves; but here's that which may serve to sustain them, and keep them up, that the Lord regards the integrity and sincerity of their hearts which is in them. He does not judge of them according to those weaknesses which are in them, and bewailed, but that uprightness which is in them, and cherished and preserved more and more; Sincerity it is all in all with him.
Therefore so long as any can make this good to themselves, they have from hence good ground of hope, that God will deal graciously with them at another day; and they may strengthen themselves from it against all the fiery darts of the Devil; that though they have not that measure of goodness in them which they could wish and desire, yet what they have, they have in sincerity and uprightness of soul. Our joy it is from the degrees of Grace, but our comfort it is from the Truth of it; this it is de esse Christiani, and that it is de bene esse: The one is as to the being of a Christian, and the other as to his well-being. Look as a Child which has the proportion of parts in him, he is a true man as well as one that is grown, and come up to maturity; even so is it here also in Christianity: That person which hath Truth of Grace in him, though but in weakness, and a small degree, is a true Christian as well as one that hath more.
Agen, As this is matter of comfort in the weakness of Grace, so likewise in the remainders of Corruption, and those necessary and unavoidable infirmities which do adhere to the best of the Saints, that God still looks at their sincerity, and the truth of their inward parts: Where they hold fast their Conjugal Affection, he bears with some slips in them; where they break not Covenant, he still holds their Friend.
Nay further, (that we may give you the full sense and scope of the place) we may add this, though it must be taken with a great deal of caution, and holy fear. God considers what truth of Grace there is even in the time of greater miscarriages, as it was here the case of David in the Text, who was now at this time in as sad and miserable a condition as ever any poor soul was that pretended to God and Religion; wherein Grace was at the next door of being wholly extinct in him; but yet through God's mercy it was not; his life it was yet in him, as it was in Eutychus when he fell down as dead; and although his outward carriage and behaviour were very suspicious, yet God beheld the remainders and sparks of Grace and goodness in him; his spirits were retired to his heart, and there was some truth in his inward parts, which God had regard to. But besides the Consideration of these words simply in themselves, we may here a little look upon them reflexively, as coming from David, and in the coherence which they baer in the Text, which may be of various Consideration; we'll reduce it to three Heads especially.
First, As an aggravation of his sin, and an advancement of the work of repentance and humiliation in himself. He was now in the full career of Confession, as we may see if we cast our eyes back upon the foregoing Verse, I was born in iniquity, and in sin did my Mother conceive me. Now lest any should be ready to think that he did hereby go about to lessen and extenuate his iniquity, he does rather signifie an enlargement of it, from the work of Grace wrought in his heart, and those Principles of saving Illumination which he was endued withal, but had not walked agreeably unto. He was not only guilty of the corruption of Nature, but of the stifling of Grace, which was a very high provocation in him. The better Principles and Qualifications that God at any time bestows upon any, the more do they sin against him when they walk contrary to them.
Secondly, It has in it the force of a Caution and Admonition to himself. He was now (as I said before) upon the work of Confession and Humiliation: Now lest he should be ready to please himself with this work barely performed, in an external and superficial manner, he does here seasonably in his addresses to God awake himself by this serious Consideration, That God requires Truth in the inward parts; so that he might not think it enough for him that he did now confess and lay open his sins to him, except he did indeed really depart from them; which is a point to be also considered by all men else upon the like occasion, not only to rend their Garments, but to rend their Hearts; nor to confess their sins only, but to forsake them.
Thirdly, It has the force of an Argument and Motive to prevail with God for mercy: Lord, Thou delightest in Truth in the inward parts; and because Thou delightest in it, therefore I present Thee with it, and bring it to Thee, which by searching Thou shalt find in me, that so Thou maist the rather be perswaded to take compassion upon me. This is a great encouragement to God's Servants in their accesses to Him, when they can confidently assert their sincerity and integrity before Him, as David here seems to do, Lord, Thou delightest in Truth in the inward parts. And so much of the First General in the Text, which is the Description of God's Nature in the general.
The Second is, the Intimation of his carriage to David in particular, in these words, And in the hidden part thou shalt make me to know wisdom. This must not be divided from the other, but yet will require so much the quicker dispatch, as it is in a manner but the Reflection and Reduplication of it: where by the way I must premise thus much as to the right understanding of the words, That according to the Hebrew phrase, here is the future put for the preterperfect-tense, Thou shalt make me, &c. that is, Thou hast made. It is not so much a signification of somewhat to come, as rather a Declaration of that which is past, and which already he had found in himself. We'll look upon this clause two manner of ways, in its proposition, and in its scope; as it lies in the Text absolutely, and as it came from David, who uttered it upon this present occasion.
First, Take it in its proposition, And in the hidden part. Wherein we have divers particulars further considerable of us: First, here's the Nature of Grace, and that is as it is called Wisdom. Secondly, here's the Worker of Grace, and that is, as He is signified, God. Thirdly, here's the Seat of Grace, and that is, as it is here exprest, The hidden part. Lastly, here's the Conveyance of Grace, or manner of working it, and infusion of it, and that is in this, Thou shalt make me to know.
We begin with the first, viz. the Nature of Grace; it is Wisdom, so the Psalmist here calls it, so the Scripture in several places besides, especially in the Book of the Proverbs, puts this denomination upon it. I shall not need to instance in particulars, they do so often occur, and so not only in the Old Testament, but in the New, as Jam. 3.17. The Wisdom that is from above, &c. It's called so, and may very well be so, as having indeed the Properties of Wisdom most agreeable to it. Wisdom it is provident for the future, and does not only look at the present; and so is it with Grace: Wisdom, it takes thing▪ altogether, not only singly and alone by themselves, but in their conjunction; and so Grace: Wisdom, it looks after the main chance, and that which is chiefly to be looked after in the neglect of impertinencies and supersluities; so likewise does Grace. And divers such like properties as might be added considerable in it, and justly giving this appellation to it, which I cannot now insist upon, it is enough for us that the Holy Ghost himself is pleased thus to phrase it to us.
The Use which we may make of it, is accordingly to apply our selves to it, and to endeavour after it. There are many who do sometimes vainly affect the Name and Opinion of Wise Men; but how do they appear to be so? Wisdom is justified of her Children, according to this expression in the Text; what savour have they of the things of God? what Divine and Spiritual Knowledge? what work of Grace wrought in their hearts? Surely if they be not wise thus, they are no better than plain Fools in the midst of all their wisdom. He is wise indeed that is wise to Salvation, and that's wisdom indeed to know God as he is revealed in Christ, who is alone made wisdom to us, and in whom are hid all the Treasures of Wisdom and Knowledge. This was that which David accounted his greatest wisdom, and whereby he became wiser than his enemies, Psal. 119. And so should we with him: It is not worldly Craft and Policy, the Wisdom of the World, or the Wisdom of the Flesh, which should be minded and regarded by us; but this Wisdom of God. And so much for that, viz. The Nature of Grace.
The second is, The Author of Grace, the Worker of this Regeneration; and this is here exprest to be God himself, Thou hast made me to know, &c. This seems to be added in opposition to that which he had premised and set down in the foregoing Verse: There he had told us, that he was born in iniquity, and in sin did his Mother conceive him. Corruption it was conveyed to him by Nature; yea, but Grace it had another conveyance and derivation of it: This it came not to him from his Parents, but from God himself; Flesh and Blood had not taught it him, but his Father which was in Heaven, Matth. 16.17. and so he acknowledges Him in it. In Job 38.36. God puts the Question to Job in a way of Expostulation, Who hath put Wisdom into the inward parts? or who hath given Ʋnderstanding to the heart? implying that it was himself alone, and no body else; which is true not only of Natural Wisdom, (as it is) but of Spiritual, and of that more especially; it is God alone who is the Bestower of it.
Therefore we see here both where to fetch it, and also to return the Glory of it. If any man lack this Wisdom, let him ask it of God, Jam. 1.5. And with this Prophet David, desire of God to teach him both his Will and Ways, and to put his Spirit into him. Agen, if any man have Wisdom, let him here acknowledge the Spring and Rise of it, from whence it proceeds; it is the Lord himself, who here makes difference betwixt man and man, and calls some to tho knowledge of himself, whiles he leaves others in their natural condition.
The third particular, is the Seat or Subject of this Wisdom, which it resides in, and that is here exprest to be the hidden part; that is, the Soul and inward man: though it may also signifie the Object and Matter which this Spiritual Wisdom is conversant about. And if ye will, we will take notice of both; or further, thirdly, the manner also of conveyance, as if he had said secretly, and after an hidden manner, as some Interpreters render the words, which we may likewise add to the former. So then (in brief) here is the sum and substance of what the Psalmist does out of these words exhibit unto us: First, That the Excellency of Religion lies in the inward man: Secondly, That a good Christian is acquainted with the Mysteries of Religion: Thirdly, That the conveyance of his Grace and Spiritual Wisdom are oftentimes secret and undiscernable. Each of these are here implyed in this Be-sathum which we have here in the Text.
First, I say, the Excellency and Prime of Religion it lies in the inward man; this David does signifie emphatically, whiles he says, In the hidden part thou shalt make me to know Wisdom. This agrees with that which we had before of Truth in the inward parts, but yet is a little further enlargement and addition unto it. This is that which the Scripture does still every where signifie to us, as Rom. 2.28, 29. He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and Circumcision is that of the heart, of the spirit, not of the letter, whose praise is not of men, but of God. So 1 Pet. 3.4. Whose adorning let it not be, &c. but the hidden man of the heart, which is in the sight of God of great price. So Psal. 45.13. The King's Daughter is all glorious within; that is, her Ornaments are Spiritual and Internal, not Worldly and Earthly, Cant. 1.5.
This therefore first shews us the vanity and mistake of all such persons as those, as make Religion to lie only in outward Ceremonies, and a Carnal VVorship, as we see it is in Popery more especially; and so for others which make it lie only in outward Duties, as Formalists, and Hypocrites, &c. who rest in things done, &c. and never look after their affections in them. No, there's somewhat more in it than so; it is not so much the Action, as the Principle; nor the Performance, as the Heart and Spirit from whence it proceeds: God is a Spirit, and they that worship him, must worship him in spirit and truth, Joh. 4.24.
Agen, VVe see whence it is that there are oftentimes such sinister conceits both of Godliness and Godly Persons; it is because that their wisdom lies in the hidden part. The best of a Christian is that oftentimes which is least of all seen in him, and does least shew it self in outward appearance: not but that there will be likewise expressions as there is occasion for them. Grace it is not an unfruitful Principle, or which works all within doors; but here it begins, and is first of all seated in the hidden part.
Where this hidden part is, further is to be understood not only of the Judgment and Ʋnderstanding, but Will and Affections: It is not in the Soul only, but in the Spirit, for the Scripture distinguishes them also in several places, as 1 Thess. 5.23. and Heb. 4.12. The Spirit, which is the Closet of the Soul, as I may so express it, and the hidden part of the hidden part, which is the inward man, the Chamber within the Chamber, as the Hebrew phrase has it.
This is the Nature of Grace, that it lies inward, and it lies deep. Ratio Divina in medulla est non in superficie, says Tertullian; and as the Scripture it self is the sense of it, not always the first expression: so Religion it is the marrow and spirituality of it, not the outward carriage and profession; and that's the first thing here intended. The second is this, A Christian is acquainted with the Mysteries of Religion, in the hidden part, taking it not only subjective, but objective, so the Septuagint and Vulgar Latin, foreign, Occulta sapientia tuae, &c. This is the priviledge of Believers, To you it is given to know the Mysteries of the Kingdom, &c. Matth. 13.11. And 1 Cor. 2.7. We speak Wisdom amongst them that are perfect.
This may admit of a various Explication: First, As to matter of Doctrine; Those Truths which others are unacquainted with, God reveals to those which are his Children, as concerning the Scriptures and Doctrines contained in them.
Secondly, As to matters of practice and Christian converse with God, there are the secrets of God's loving embracements, which he vouchsafes to the Soul, of which more eminent Christians have experience; The hidden Manna, as it is called Rev. 2.17. David before his fall had great experience of this, and prays for it afterwards, The secret of the Lord, Psal. 25.1.
Thirdly, As to matters of Providence, the Mysteries thereof, The Lord reveals his secret to his Prophets, Amos 3.7. The Wisdom of the Times, to know and understand them, Dan. 2.21, 22. He giveth wisdom to the wise, &c. He revealeth the deep and secret things.
This is a great Honour to the Saints, and shews their prerogative above other persons: They need not now consult with Stars and Wizards, and such Fopperies as these; they have a better Teacher and Instructer of them, even God himself, who in these hidden things makes them to know wisdom, &c.
And that's the second Interpretation, as it refers to the object known. The third is as to the manner of Instruction, In secret, i. e. By a kind of whisper and private conveyance: God does graciously and by degrees instil holy Principles and Truths into the Hearts of those that are his.
This must not be taken as excluding the Word, which is the ordinary way of God's Teaching in the Ministry; but it is from the Spirit joining with it; He sets home the Word upon the heart; and what the Word speaks to the ear, the same does he himself to the Conscience in his Applications to it. As Psal. 81.7. I answered thee in the secret place of Thunder: The Thunder, that's publick enough; but there's the secret of the Thunder, which all that hear the noise of it do not perceive, &c.
And so in secret. Take it also for the place, in remoteness, and solitariness, and secession, where there is withdrawing from the company of others. God gives many a comfortable Instruction, and Intimation, He giveth songs in the night, as it is Job 35.10.
All comes to this, That we should wait upon God in all his ways of Instruction, and learn to profit by him: VVhether he teaches us openly or secretly, in publick or in private, in company or alone, still to be learning of him, and to be able to say, That he hath made us to know Wisdom.
There's somewhat else still behind, which I had once thought to have dispatcht at this time; but I see I cannot, and therefore must leave it, God willing, to the next occasion.