CLII lectures vpon Psalme LI preached at Ashby-Delazouch in Leicester-shire / by that late faithfull and worthy minister of Iesus Christ, Mr. Arthur Hildersam.

Lecture XCVII. On Psalme 51.6. Septemb. 9. 1628.

WEE proceed now unto the second branch of the exhortation, which [ 2] is to stirre us up unto a duty that every one of us oweth to his owne soule. And that is no other then that very exhortation the holy Ghost giveth us, Pro. 4.5. Get wisedome, get understanding. And verse 7. Wisedome is the principall thing, therefore get wisedom, and with all thy getting with all that thou hast gotten, with all thy wealth and substance) get understanding.

Now when I exhort you to get knowledge and understanding, I desire to perswade you unto these two things.

First. That you would not rest nor content your selves with any other [ 1] good thing that may seeme to bee in you, so long as you remaine ignorant, and want knowledge, not in this, that your life is civill, and honest, and vertuous, that you are just and mercifull too, and doe many good deeds, but, joyne to your vertue knowledge, saith the Apostle, 2 Peter. 1.5. An unblameable and a vertuous life will not serve the turne without knowledge, no nor this neither, that you have a good meaning and desire to doe well, that you are devout, and given much to prayer. For the Apostle beareth record, Rom. 10.2. that they had the zeale of God (a zealous care to please God, and to serve him) and yet because it was without knowledge, the wrath of God came on them to the utmost for all that, as he telleth us, 1 Thes 2.16.

Secondly. I would faine perswade you, not to rest, nor content your selves [ 2] with some smattering or small measure of knowledge, but seeke to bee rich in knowledge, to increase and abound therein, to attaine unto a setled and well grounded judgement in the matters of your religion, to a certainty, and full re∣solution in them. Brethren (saith the Apostle, 1 Cor. 14.20.) bee not children in understanding, in malice bee yee children, but in understanding bee yee men of ripe age. Let every man be fully perswaded in his mind, saith hee, Rom. 14.5. Even in the least matter of conscience and practise, a Christian should seeke for certainty▪ and full assurance of understanding. And this none of us can attaine unto, unlesse the word of Christ dwell richly, and plentifully in us, as the A∣postle speaketh, Col. 3.16.

But for the better enforcing of this exhortation, that is so necessary. I will speake distinctly of it, and observe this methode in the handling of it▪ 1. I will shew you what this knowledge is, that we are bound to seeke for, above all o∣ther things, and to bee at such cost and charge for the obtaining of it, ••. I will give you Motives that may provoke us thus to seeke it. 3. I will shew you the meanes we must use for the obtaining of it.

For the first. It is certaine, that not all knowledge, no not all knowledge [ 1] in the holy Scriptures, in the true religion of God, is so highly esteemed of. 1. Many an hypocrite that was never converted unto God, nor ever had truth of grace in him hath attained unto knowledge, even unto this know∣ledge. Therefore the Apostle speaketh of knowledge, as of an ordinary gift, common to all that live in the Church, 1 Cor. 81. Wee know that wee have all knowledge. As if hee had said. That is no such great matter to bee gloried in. Yea many an hypocrite, hath had a great desire to get, and to grow in knowledge, and hath delighted much in it. They seeke mee dayly (saith

the Lord of those hypocrites, Esay. 58.2) and delight to know my wayes. 2. It cannot bee denyed, but many an hypocrite and gracelesse man, hath much ex∣celled many of Gods dearest servants this way. Iudas no doubt, had more knowledge then a great number of Christs best hearers had. Yea, Satan him∣selfe the prince of darkenesse, knoweth the truth much more clearely and certainely, then many of Gods Elect doe, and could say to Christ, even then when hee was unknowne to the greatest part of the Church, Marke 1.24. I know thee who thou art, even the holy one of God. Yea, 3. there is a kind of knowledge, that is a great barre and impediment unto grace, and maketh men more wicked and uncapable of grace, then otherwise they would bee. Thy wisedome and thy knowledge (saith the Lord, Esa. 41.10.) it hath perverted thee, and thou hast sayd in thy heart, I am, and none else besides mee. In which respect it hath beene observed in all ages, that there hath beene more grace and power of godlinesse, in the common sort of simple people oft-times, then in the greatest schollers. The com∣mon people heard Christ gladly, saith the Evangelist, Marke 12.37. But of the most learned men that were in those dayes, it is sayd Iohn 7.48, 49. Have any of the rulers, or of the Pharisees beleeved on him? But this people that know not the law, are accursed. Insomuch as it is spoken of, as a mat∣ter of great wonder, Acts 6.7. that a great company of the Priests were obedient unto the saith.

What is then the knowledge that wee should so desire, and make such high account of? Surely such knowledge as David heere speaketh of, In the hidden part thou hadst made mee to know wisedome; such knowledge as the spirit of God worketh in the hearts of such, as hee doth effectually convert, saving knowledge, sanctifying knowledge. This is called the good knowledge of God. 2 Chron. 30.22, the other will doe a man no good at all, unlesse it grow unto this. Of all the knowledge that is in naturall, and un∣regenerate men, that may bee truly said which Salomon speaketh, Eccles. 1.18. Hee that increaseth knowledge, increaseth sorrow; the more thy knowledge is, unlesse it bee for the present, or (at least) prove in the end, a sanctified knowledge, the more shall the sorrow and anguish of thy soule bee one day. Nay, this onely deserveth the name of true knowledge. The knowledge of holy men (saith Solomon, Proverbs 9, 10. of regenerate and goodly men) is understanding. This is the knowledge wee should seeke, and make recko∣ning of. Teach me good judgement and knowledge, saith David. Psalme 119.66. Though wee have but a little knowledge, yet if wee can find, that little knowledge wee have, is sanctified knowledge, the knowledge of the holy, wee may take more comfort in it, then the greatest Clearks in the world can doe in all their learning. The want of this knowledge should humble the best of us, that though wee have much light and knowledge, wee have but a little of this saving and sanctified knowledge. This is that the Prophet Agur complaineth of, Proverbs 30.2, 3. Surely I am more bru∣tish then any man, and have not the understanding of a man, I have not learned wisedome, nor have the knowledge of the holy. As if hee should say, Till I have the knowledge of the holy and regenerate, till I find I have sancti∣fied knowledge, I am bruitish, and voyd of understanding. Every unre∣generate man certainely (how great a clearke soever hee bee) hath no true light in him, but is in darkenesse even untill now, as the Apostle speaketh, 1 Iohn 2.9. and with all his knowledge, and learning, shall perish for want of knowledge, as the Lord speaketh, Hosea 4.6. O let every one of us take heed it bee not so with us. Take heed (saith our Saviour, Luke 11.35. that the light that is in thee, bee not darkenesse. Take heed lest that knowledge that is in thee, bee no better then naturall and carnall knowledge, that that

is in hypocrites and cast-awaies, and in the divels themselves. If the light that is in thee be darknesse: (saith Christ, Mat. 6.23) how great is that darknesse? Ex∣amine thy estate even by the nature and qualitie of that knowledge that is in thee.

And for our helpe herein I will shew you the signes and notes whereby sound and saving knowledge, such as is the worke not of nature, but of Gods sanctifying spirit, may be discerned and judged of. And they be referred to these three heads, The first is taken from the object of this knowledge. The second from the properties and qualities of it. The third and last from the effects of it in him that hath it.

And concerning the object of it we have these two notes to know it by.* 1.1

First, the object of all saving knowledge is the Word of God; hee that hath it, hath gotten it out of this booke, loveth it, delighteth in it, studieth it, esteemeth more of it then of all the bookes in the world. Hee that hath [ 1] gotten his knowledge out of other bookes more then out of the holy Scrip∣tures, affecteth and delighteth in other bookes more then in them, hath just cause to suspect hee hath no saving knowledge in him. By thy precepts (thy Word) I get understanding, saith David, Psalme 119.104. and verse 99. I have more understanding then all my teachers; for thy testimonies are my meditation. Thus got hee his knowledg. And the knowledge hee got thus hee esteemed the onely knowledge, and such as he tooke com∣fort in, O how love I thy law? It is my meditation all the day, verse 97. And Paul commending the knowledge that Timothy had learned, and charging him to hold and continue in it, 2 Timothy 3.14. commendeth it by this note, verse 15. From a child thou hast knowne the holy Scrip∣tures, which are able to make thee wise unto salvation. As if hee had said, That is an excellent knowledge indeed, that is able to make a man wise unto salvation; and no knowledge can doe this, but the knowledge of the holy Scripture onely.

Secondly, Though the whole Scripture be the object of saving knowledge, [ 2] and hee that is taught of God, desireth to know the will of God in all things, and dareth not shut his eyes against any light, that hee may receive from the Word. Wee are present before God (saith Cornelius, Acts 10.33.) to heare all things that are commanded thee of God; Yet the speciall object of saving knowledge, are those parts of the Word that are most usefull and profitable, that concerne our selves. If a man be never so learned in the Scriptures and understand all mysteries and all knowledge, as the Apo∣stle speaketh, 1 Cor. 13.2. yet if hee know not and desire not to know above all things, the things that concerne his owne practise, his owne sal∣vation, hee hath no sound or saving knowledge in him. The wisedome of the prudent is to understand his way, saith Solomon, Pro. 14.8. That is sound wisdome and knowledge, to know how things stand at home betweene God and his own soule, to understand his own way whether it be right or wrong. Let the word of Christ dwell in you richly in all wisedome (saith the Apostle, Col. 3.16.) teaching and admonishing your owne selves (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) As if hee should have said, if you cannot teach and admonish your owne selves, the word of Christ dwelleth not in you in wisedome: there is no saving knowledge in you This is saving knowledge for a man to know his owne sinnes, the evill of his owne waies. Make me to know my transgression and my sinne, saith Iob 13 23. that I may be humbled for it and forsake it. This is saving knowledge to know Christ aright I determined not (saith Paul, 1 Corinthians 7.2.) to know any thing among you save Iesus Christ, and him crucified. This is saving knowledge to know how wee may walke in our whole conversation; to please and honour God. Cause mee to know the way wherein I should

walke, saith David, Psal. 14••.8. This was that, that the people and publicans and souldiers (when God had effectually touched their hearts by Iohns ministery) desired to know, and learne of Iohn, Luk. 3.10, 12, 14. (though doubtlesse they might have learned of him, many other high and excellent points) What shall we do? And though a man abound never so much in knowledge yea even in the knowledge of the Scripture, yet if he know not these things, if he cannot see a farre off nor discerne these things that belong to his future estate hee is blind, saith the Apostle, 2 Pet. 1.9. he seeth nothing to the purpose. He that cannot see nor understand that his swearing, or his drunkennesse, his usury, or his idlenesse, is a sin, certainely he hath no saving knowledge in him.

* 1.2The second sort of signes, is taken from the property the quality and nature of saving knowledge; And those are also two.

For first, Saving knowledge is a cleare and certaine knowledge of those [ 1] profitable and necessary truths, that God hath revealed to us, in his Word. I know there are degrees in this certainty; some see and know the things of God more clearely and certainely then others of Gods servants doe; yet eve∣ry one that is taught of God, hath (in his measure) a cleare and certaine know∣ledge of these things. The Word was written to that end to bring us to this certainty of knowledge, Proverbes 22.20, 21. Have not I written to thee excellent things in counsels and knowledge: that I might make thee know the certainty of the words of truth? And the ministery of the Word was ordai∣ned by Christ and given to his Church to that end also, Ephesians 4.14. And every one that is taught of God is able to say with the Apostle, Iohn 6.69. We beleeve and are sure, that thou art that Christ the son of the living God. And with Paul, Rom. 14.14. I know and am perswaded, this is the truth of God. My people shall know my name, (saith the Lord, Esa. 52.6.) they shall know in that day, that I am he that doth speake, behold it is I. And he that knoweth himselfe thus to bee taught of God is so sure of the truth, that nothing that is objected by any adversary against it (though so learnedly as he knoweth not how to answer him) shall bee able to draw him from it. The sheepe follow him (saith our Saviour, Iohn 10.4, 5.) for they know his voice, and a stranger will they not follow, but will flee from him; for they know not the voice of strangers. He that is spirituall (taught of God) judgeth all things, (saith the Apostle, 1 Corinthians 2.15. he hath judgement to discerne of that that is taught) yet hee himselfe is judged of no man; no man shall alter him or sway with him against the truth. I have not departed from thy judgements: (saith David, Psal. 119.102.) for thou hast taught me. They that have indeed beene taught of God, shall never depart from his truth. They that either are fallen away from the truth, that once they professed, or that cannot at∣taine to any certainty in religion, but are like children tossed to and fro and carried about with every winde of doctrine (as the Apostle speaketh, Ephes. 4.14.) certainely were never taught of God, had never any saving knowledge in them.

[ 2] Secondly, Saving knowledge hath no fullnesse nor satiety in it, but the more any man hath of it, the more he still desireth to have. A wise man will heare (saith Solomon, Pro. 1.5.) and will increase learning. And 15.14. The heart of him that hath understanding, seeketh knowledge. And 18.15. The heart of the prudent getteth knowledge; and the eare of the wise seeketh knowledge. David may bee a notable example for this, who though hee had attained to that measure of this knowledge, as hee excelled all his teachers, yet see∣keth still to God for more knowledge, as if hee had beene the most ig∣norant man in the world, Psalme 119.27. Make mee to understand the way of thy precepts; verse 73. Give mee understanding that I may learne thy commandements; verse 125. I am thy servant, give mee under∣standing

that I may know thy testimonies; verse 144. The righteousnesse of thy testimonies is everlasting, give me understanding and I shall live. They then that thinke they have knowledge enough, and feele no need they have to learne any more, that wonder at and deride the folly of them, that thinke they can ne∣ver heare enough, or read enough, certainely were never taught of God, nor have any saving knowledge in them. Wo unto you that are full, (saith our Savi∣our, Luke 6.25.) for ye shall hunger.

Notes

• * 1.1

  The object of true knowledge
• * 1.2

  The pro∣perties of saving knowledge