Stephen Charnock · 4 of 4

A Discourse of the Word, the Instrument of Regeneration · Part 4

2. Let your hearts be fixed upon that which is the great end of the word. New begettings are the end of the gospel. Come, then, with minds fixed upon this end, and desires for it. Regard it not as a mere sound of words, but as an instrument of the noblest operations in the soul. If this be the great work of the gospel, we ought to read and hear it, with desires to be enlivened where we are dead, quickened where we are dull, be made new creatures where we are yet but old, taller creatures where we are yet but of a low stature; not only to have our understandings instructed, but our hearts changed; to inquire after God to behold the beauty of the Lord, Ps. xxvii. 4, that we may be transformed into it; to look for God, who is in the word of a truth, for the kingdom of God comes nigh to you in the gospel. That was that word that Christ, when he sent his disciples out first to preach, bid them speak unto men, Luke xii. Men usually get more than they come to seek. He that goes to market, intending only to lay out his money upon some trifle, returns for the most part with no better commodity. Zacchaeus got upon the tree to meet with Christ, and so noble an end wanted not an excellent success: that day came salvation into his house, Luke xix. 9. When the Jews did not mind the end of sacrifices, and regarded not the things God principally looked for in then, God slighted them, and they went without any divine operations upon their souls by them, Isa. i. 11, 18, 14. When our ends suit the gospel, then are we like to feel gospel influences. We come with wrong ends, and, therefore, return with unchanged hearts; we come for a sound, and go away with no more. One end therefore in coming should be to gain this new begetting, or increase the growth of the new creature; our ends are not else conformable to the ends of God in it; therefore, as the earth sucks in the rain, and the roots in the earth attract it unto themselves that they may bring forth fruit, so should we open our hearts to receive the showers of the word with an aim at a new birth, or a further growth. As this is finis operis, so it should be finis operantis.

3. Mind the word in the simplicity of it, and that in it which tends to that end. Some men are more taken with colours than truth, more enamoured with words than matter, fill themselves only with air, and neglect the substance. Such are like those that are pleased with the colours of the rainbow, more than with the light reflected, or the covenant of God represented by it. No man is renewed by phrases and fancies; those are only as the oil to make the nails of the sanctuary drive in the easier: in Eccles. xii. 11, 'Acceptable words,' joined with 'words of truth,' are as the ' fastening of the nails,' both 'given by one shepherd.' Words there must be to make things intelligible; illustrations to make things delightfully intelligible, but the seminal virtue lies not in the husk and skin, but in the kernel; the rest dies, but the substance of the seed lives, and brings forth fruit; separate, therefore, between the husk and the seed. The word does not work as it is elegant, but as it is divine, as it is a word of truth. Illustrations are but the ornaments of the temple, the glory of it is in the ark and mercy-seat. It is not the engraving upon the sword cuts, but the edge; nor the key, as it is gilded, opens, but as fitted to the wards. Your faith must not stand in the wisdom of men, but in the power of God, 1 Cor. ii. 5. It is the juice of the meat, and not the garnishings of the dish, that nourishes. Was it the word as a pleasant song, or as a divine seed, that changed the souls of old, made martyrs smile in the midst of flames? It was the knowledge of the excellency of the promise, and not worldly eloquence, made them with so much courage slight gibbets, stakes, executioners; they had learned the truth as it is in Jesus.

4. Mind the word as the word of truth. Take it not upon the account of persons, value it for its own sake, as it is a word of truth. It is neither Paul nor Apollos, but God that gives the increase. Value it not by men; it is no matter what the pipe is, whether gold or lead, so the water be the water of life; the word has an edge, because it is the word of God, not because it is whetted upon this or that grindstone. Some will scarce receive a truth, but from one they fancy; as if a man should be so foolish as to refuse a medicine which will preserve his life, because it is not presented to him in a glass which he has a particular esteem of. To receive or refuse any truth upon the account of the person, is a sign of carnality, and the way to remain carnal; upon this account the apostle pronounces the Corinthians again and again carnal, 1 Cor. iii. 4. Despise not the meanest instrument. Our Saviour in his agony was comforted by an angel, much more inferior to him who was the Lord of angels, than any minister can be to a hearer. Mr Peacock, being fellow of a college, in great despair, when some minister had been discoursing with him, and prevailing nothing, offering to pray with him, No, says he; dishonour not God so much, as to pray for such a reprobate. A young scholar of his standing by, answered, Surely a reprobate could not be so tender of God's honour; which cords prevailed more to the bringing him to believe than all that the other had spoken. When men turn their backs upon the word, because the mouth does not please them, they turn their backs upon God, John xiii. 20, and perhaps upon their own mercy. When any have respect to the man more than the word, God will leave them to the operation of the man, and withdraw his own.

5. Attend upon the word with an eye to God. Look not for the new birth only from the word. It was the folly of the Jews to think to find life in the Scriptures without Christ; life in the letter, without the original of life, John v. 39, 40. 'Except the Lord build the house' (that is the temple), 'they labour in vain that build it,' Ps. cxxvii. 1. Without God all our endeavours to build a spiritual temple are like the strivings to wash a blackamore white. No believing the word, though preached a thousand times, without God's revealing his arm, Isa. liii. 1. It is not the file that makes the watch, but the artist by it. No instrument can act without the virtue of some superior agent. It is the altar that sanctifies the gold, and Christ that sanctifies the ordinances. Paul may plant by his doctrine and miracles; Apollos may water by his affectionate eloquence; but God alone can give the increase by his almighty breath. Man sows the seed, but God only can make it fructify. The richest showers cannot make the ground fruitful, but as instruments under God's blessing. It is not said the prophets did hew them, but God by his prophets, Hosea vi. 5. Then have your eyes fixed upon God. It is the word of his lips, not of man's, whereby any are snatched out of the paths of the destroyer, as well as kept from them. Man's teachings direct us to Christ; God's teachings bring us to Christ; man brings the gospel, at most, to the heart, the Spirit only brings the gospel into the heart, man puts the key in the lock, God only turns it, and opens the heart by it, man brings the word of truth, and God the truth of the word into the soul, man brings the objective word of grace, God alone the attractive grace of the word. If where there is already the new birth, the soul must he fixed on God for further openings, much more where it is not yet wrought. David had an excellent knowledge, yet cries out for the opening of his eyes to see the wonders in God's law. It is God only can knock off the fetters of a spiritual death, and open the iron gates, that the King of glory may enter with spiritual life. If any, therefore, will regard the word more than as an instrument, as a partner with God in his operation, he may justly leave you to the weakness of that, and deny the influx of his own strength.

Therefore let the word be attended with prayer.

(1.) Before you wait upon God in any ordinance, plead with him as Moses did in another case, 'To what purpose should I go, unless thy presence go with me?' What can the letter do without the Spirit, or words without that powerful wind to blow them into my heart? None can have life by the bread of the word, without the blessing of God. As man brings the graft, desire God to insert it. As God has promised gifts to his church, so he promised his own teachings: Heb. viii. 11, 'All shall know me, from the least to the greatest.' Urge God with his own promise, desire him to open his mouth, and to open your hearts; his mouth to breathe, and your hearts to receive. When men overlook God, he makes a separation between the word and his own quickening presence. The end does not necessarily arise from the means; and, therefore, in the use of them, there must be a fiduciary recourse to the grace of God. In the time, too, of waiting upon God, let there be ejaculations; let your hearts be continually lifted up to God; let your expectations be from him. We should be like Jacob's ladder; though the feet stand in Bethel, the house of God, our heads should reach to heaven in all our attendances.

(2.) After you have been at the word. God is the great seer, Christ the great prophet; we should go to him for the repetition of things upon our hearts; we may have that wind afterwards by prayer, which we felt not so stiff at hearing. The operations of truth, as well as the knowledge of it, are best fetched out upon our knees by earnest prayer. How do you know but, while you are praying, the fire may descend from heaven, and transform you into a divine likeness? Thus you will make God the Alpha and Omega of his own ordinances, in your acknowledgement of him, as well as he is so in himself.

(3.) Rest not in bare hearing. Look for God in the ordinances as he is the living God, who lives in himself and gives life to men and means: Ps. xxxiv. 2, 'My soul longs for the living God,' there is a strength and glory of God to be longed for in the sanctuary; no means are to be rested in or used, but as to lead to such an end for which they are fitted. To rest in the word heard, or read, is to make that our end, which God has appointed only as the means. The word is sweet, but as it is the pipe through which God and his image, God and his grace, which is sweeter and higher than all ordinances, stream to the soul. Rejoice in the word, but only as the wise men did in the star, as it led them to Christ. The word of Christ is precious; but nothing more precious than himself, and his formation in the soul. Rest not in the word, but look through it to Christ.

6. Attend upon the word submissively. It is not the hearer, but the humble hearer, shall find the power of the word working in him; as it is not the speaking a prayer, but the wrestling and struggling of the heart with God in prayer, receives a gracious answer. The humble are the fittest subjects for grace, those that lie upon the ground with their mouth close to the pipe. 'He gives grace to the humble.' Resign yourselves up to the word, struggle not against the battery it makes, nor the wind that blows; receive every stroke till you see the frame of the new creature. Let a silence be imposed upon the flesh, and self bowed down to the dust, while Christ the great prophet speaks. Be not peevish, not expostulate with God's sovereignty, as they did: Isa. lviii. 3, 'Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takes no knowledge?' Acknowledge God a free agent, submit to his sovereign pleasure. A truly humble bow to God will prevail more than all the saucy expostulations of proud flesh. In hearing the word, pick not here a part, and there a part, as suits your humour, but consider what really is God's will, and submit to it. Cornelius was of this resigning temper when the Spirit descended upon him: Acts x. 33, 'We are here present before God, to hear all things that are commanded thee of God.' An humble soul, says Kempis, by the grace of God, understands more the reasons of eternal truch in a trice, than a man that has studied many years in the schools, because he has the operations of them in his heart.

7. Receive the word with faith. I mean, not the faith which is a part of the new creature, but an assent. There is a rational belief that it is the word of truth, which is in many men that have no justifying faith. Actuate this. The believing the word to be so, to be the word of God, is the first step to the receiving advantage by it. No man will ever comply with that which he believes not to be true, or believes not himself to be concerned in. It is said by the apostle, Heb. iv. 1, 2, 'The word profited not, because it was not mixed with faith.' There was truth in the word, but no firm assent to it in their hearts. There can never be a full compliance with Christ, in order to a new birth, if there be not first an assent to the word. Where there is a defect in the first concoction, there will also be a defect in the second and third. If you do not believe with Naaman, that the waters of Jordan are appointed by God for this end, and not those of Abana and Pharpar, you will never be rid of the spiritual death, no more than he would have been of his leprosy. You never see God in his sanctuary, nor feel God in his power for want of this. Surely as this made our Saviour suspend the power of his miracles, by the same reason it makes him suspend the power of his word: Mat. xiii. 58, 'He did not many mighty works there, because of their unbelief.' If men did believe there were a place where they might enjoy all earthly delights in a higher measure, at an easier rate, how ambitious would they be of putting themselves into a state to enjoy them? If men did believe the report of the gospel, would they not be full of great undertakings for the enjoyment of the proffers of it? But the gospel, more is the pity, has not naturally that credit with men that a fiction has.

8. Observe much the motions upon your hearts while you are attending upon God. If the sails be not skilfully ordered to catch and hold, and make the best improvement of the wind that blows, much of the wind will pass beside it, and the ship lag many leagues behind, or lie wind-bound a long time before it receive a like gale. God has particular seasons: Heb. iv. 7, 'Today if you will hear his voice.' Sometimes the Spirit is more urging than at another time, and sends his motions thicker upon the heart; let those times be observed, and when there are motions on the Spirit's part, let there be compliance on yours. Catch a promise when the Spirit opens; bind yourselves to an observance of the precept when the Spirit shows it; let God's drawing be answered with the soul's running; observe what precious oil is dropped through the golden pipes upon the heart, and spill it not; take notice of what sparks light upon you, and lose not the warmth they may convey to your hearts; what beam of light breaks in, let it not be puffed out by a temptation or diversion; observe what is afforded to make your hearts burn, and your corruptions and sinful inclinations cool. Regard not so much your affections, as what touches are upon your wills. Affections may arise from a natural constitution of the body, some tempers being more easily excited to exert affections than others, yet they are not always, nor altogether, to be disregarded, nor are they always to be looked upon as ciphers; but, especially, see what influence the word has upon the understanding and will chiefly, as well as upon the affections. Judge of yourselves by the inward power and might, by the breakings in of the light, and the sprightly strain of your wills. The might of the Spirit works in the inner man, Eph. iii. 16; not in a part of the inner man, but in every faculty. See what compunction there is in your souls, what strong desires in the will. Bare affections are but like a sponge, which will by a light compression let out that water which it so easily sucked up. Men may 'receive the word with gladness' without having any root of spiritual grace, Mark iv. 16, 17. When men regard only particular affections, they usually sit down in those sparks of their own kindling, and look not after a thorough change. Or if you find such affections see whether those affections are raised rather by the truth than the dress; whether they be kindled by the consideration of those attributes of God, his mercy, goodness, wisdom, holiness, which have a great hand in the new birth, whether by the deep consideration of our Saviour's death and resurrection, the great designs of the gospel; whether the motion be orderly, first, understanding, then will, and afterwards affections. This is a genuine flame kindled by a fire which comes down from heaven, working upon all the parts of the soul. A bare work upon the affections is rather a strange and carnal fire. Observe, therefore, what tender blades bud and shoot forth in the higher faculties of your souls.

9. Press the word much upon your hearts after hearing. How great is the neglect of this application of the word of truth! Men will spend hours in hearing, and not one minute in serious reflections, as if the word in their ears, or a receipt in their pockets, could cure the disease in the heart. This is the worm at the root of all our spiritual advantages. What is only dashed upon the fancy, or lightly coloured, may soon be washed off. The soil must be made tenacious of the seed by the harrow of meditation, which hides it in the heart, and covers it with earth; for want of being laid deep, and branded by serious meditation, the seed takes no root, because there is not much earth about it, Mark iv. 5, 6, 16. How can food nourish your body, unless it be concocted by natural heat? or spiritual food enliven you, unless concocted by meditation? The shepherds, after they had heard the news of Christ's incarnation from the mouth of the angel, reflected upon their duty, Luke ii. 14,15. Words must be kept some time upon the mind, and rolled over and over again, before they can work any sensible change, because the heart naturally has an averseness to God and his word; as the strongest physic must be in the body some time, and be wrought upon by the stomach, before it can work upon the humours. How do you know, but while you are musing, a divine fire may sparkle in your souls, and Christ rise in your hearts? Grapes must be pressed to get out the wine that will cheer the heart. Put the question to your soul, in every part you can remember, as our Saviour did to Martha, John xi. 25, 26, 'I am the resurrection and the life. Believest thou this?' There is such a thing as the new birth: believest thou this? It is necessary to be had: believest thou this? God only can work it: believest thou this? And so for every divine truth. Leave not thy soul to its vagaries, hold it on to the work, press it to give a positive answer whether it believe this or that truth. Put not yourselves off with a slight answer to the question, but examine the reasons of your belief of it. Look upon yourselves as really concerned in the word you hear, otherwise it will no more affect you than if you should tell an ambitious ma, gaping after preferment in England, of a wealthy place fallen in Spain, which will not engage his thoughts, as being out of his sphere and at too great a distance. To have a listlessness to such duties, or any spiritual duty, after hearing the word, which is the food of the soul, shows a great corruption within, as the heaviness in the body, and corrupt vapours in the mouth, show the badness of concoction.

10. Labour to have the savour of truth upon your spirits, as well as the notions of it in your heads. The kingdom of God consists not in word, but in power: the new birth consists not in a bare notion but in spiritual savour. The highest notional knowledge comes far short of experimental; the knowledge a blind man has of light and colours, by hearing a lecture upon it, is but mere ignorance to the knowledge he would have if his eyes were opened. Endeavour to have the savour of Christ's ointments, Cant. i. 8, and inward sense exercised, Heb. v. 14. The apostle distinguishes knowledge and judgement, Philip. i. 9. Knowledge is a notion in the head, judgement, or "aisthesis", is the sense or savour of it in the heart. What a miserable thing is it to spend our lives without a taste! Knowledge is but as a cloud that intercepts the beams of the sun and does not advantage the earth, unless melted into drops, and falling down into the bosom of it; let the knowledge of the word of truth drop down in a kindly shower upon your hearts, let it be a knowledge of the word heated with love.

I might have added more; bring plain hearts to the word, put off all disguises. Moses took off his veil when he went into the presence of God. Bring not flesh and blood as your counsellors; these are no friends to a new birth. And come with love; love makes the strongest impressions upon the soul.

It might here be also worth the inquiry, why so few are renewed by the word of truth in this age; why the gospel has no more powerful effect among us, as in former ages? It is a wonder to see a man begotten by the word, as it was a wonder for the woman to bring forth a man-child, Rev. xii. When our Saviour was brought into the temple, not a man but Simeon knew him; no question but many pharisees, doctors, and gentlemen were walking there, but none but Simeon knew him, to whom he was revealed, Luke ii. 22, 25, the rest looked upon him as an ordinary child. Formerly men flocked to Christ as the doves to the windows. The sword of the Spirit was never unsheathed, but it cut some hearts, the word seems now to have lost its edge and efficacy, which ought to be considered and laid to heart.

Many causes may be rendered; I will only hint a few.

(1.) Taking religion upon trust. Old customs are hardly to be parted with: 'Every man will walk in the name of his God,' Micah iv. 5. To root out false conceptions in religion, which either education, fancy, or humour have rooted, is very difficult.

(2.) A conceit of the meanness of the word, whereby there is a secret contempt of it, and so a formal and customary use of it.

(3.) A conceit of men, that they are new born already. Many think their condition good, because of their civil honesty. Though that be a very comely and commendable thing, yet security in it kills its thousands. Many, because they are free from the common pollutions of the world, and possessed with many amiable virtues, never consider how much their hearts are stored with an enmity against God. Such count their righteousness their gain, and think it a sufficient bribe for God's mercy.

(4.) A conceit that to be new born is but to change an opinion. A change of opinion may look like faith, as presumption does, but it is not faith. The devil holds some men in the chain of sublimated speculations, which hinder the working of the most spiritual and influential truths.

(5.) Pride of reason, frequency of disputes. It is a rational age, an age overgrown with reason, and the Scripture tells us, 'not many wise,' &c. The truths of God are very much turned into scepticism.

(6.) The common atheism that so much prevails among us. How should men regard a discourse of the new birth, a begetting to God, when they scarce believe there is a God at all, but their own lusts, to be like unto? How should they be wrought upon by the word of God, that scarce believe there is any God to reveal a word, and that there is no word of God?

(7.) Hardness of heart, occasioned (through the just judgment of God) by the frequency and unprofitable hearing of' the word. The word is most operative when it comes first into a nation or town. When the heart is not broken by hearing the word of truth, it becomes more hardened and compact in sin. Many other reasons might be rendered, but I have held you too long upon this subject.

End of A Discourse of the Word, the Instrument of Regeneration.