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 CI. On Psalme 51.6. October 28. 1628.

WE have heard that in these words, there be three principall things to be observed. 1. The discription that David maketh here of his owne conversion and regeneration, In the hidden part he had knowne wisedome; that is, his mind was enlightned with the sound and saving knowledge of Gods true religion, of the right way how to serve God and to save his owne soule. 2. Who was the authour and worker of this his true conversion of this saving knowledge that he had attained to, In the hidden part thou hadst made me to know wisedome. 3. And lastly, The end and purpose David had in mentioning the truth of his conversion in this place, and that was to aggravate the heinousnesse of his sin by the consideration of it. The first of these three points we finished the last day, and now it followeth that we proceed unto the second of them.

Now therefore we are to observe that David calling to mind here the estate he was in before he fell into these sins, that he was a regenerate man, hee had truth of sanctifying grace in him, hee was inlightned with the saving know∣ledge of the truth; he mentioneth (and that purposely, and with an emphasis and vigorous and strong expression of his mind in this point) who wrought this conversion and truth of grace, this saving knowledge in him, In the hidden part thou hast made me to know wisedome. And from hence this Doctrine doth na∣turally arise for our instruction.

That the conversion of a man, even the bringing of him unto saving know∣ledge is to be ascribed onely unto God, and to the mighty worke of his grace.

Two branches (you see there are of the Doctrine that must bee distinctly handled. 1. That any man is truly converted, it is to be ascribed onely unto God. 2. That any man hath attained to so much as to the sound and saving knowledge of the truth, it is to be ascribed unto the Lord onely; yea both these are to bee ascribed to the mighty worke of Gods grace, In the hidden part, thou hast made me to know wisedome.

For the first, We shall see the truth of it confirmed to us, in both the causes of the conversion of a man. Every man that is converted ordinarily hath both an outward, and an inward calling. Outward by the Word in the ministery of Gods servants; of which our Saviour speaketh, Matth. 20.16. Many be cal∣led, but few chosen. And even this calling is necessary by the ordinance of God, to the conversion of every man, that shall be saved; as is plaine by the Apo∣stles speach, Rom. 10.14. How shall they beleeve in him of whom they have not heard? And how shall they heare without a preacher? Then there is an inward calling also by the spirit of God, without which no man can bee con∣verted, Of which the Apostle speaketh, Rom. 8.30. Whom he did predestinate, them hee also called, and whom hee called, them hee also justified. Now the glory of both these is due to the Lord alone, nothing in either of them un∣to man himselfe.

For the first, You shall see it made evident unto you in three points. [ 1] 1. The meanes of grace that are sufficient to convert a man are Gods gift, and no man can have them but by his speciall favour. 2. This is no common gift, and such as God vouchsafeth to all men, to have sufficient meanes of grace and conversion vouchsafed unto them. 3. This is a free gift of God, and such as no man can deserve any way at the hands of God.

First, Of God onely it is, that any man doth enjoy the outward meanes [ 1] of grace, the sound ministery of the Word. I know God useth meanes, in bringing the ministery of his Word to any people, as hee doth also in all other the ordinary workes of his providence; but in this the Lord himselfe hath a speciall hand, more then in other ordinary workes of his providence hee hath. Of this the Lord speaketh as of a speciall gift of his, Ieremy 3.15. I will give you Pastours according to mine heart, which shall feed you with knowledge and understanding. It is the Lord of the harvest that sendeth forth labourers into his harvest, as our Saviour speaketh, Matth. 9.38. And even as hee did at the first in the Primitive Church, not onely send forth his Apostles his chiefe labourers into his harvest, but did also appoint them the speciall field, and part of the field where they should worke. Goe not into the way of the Gentiles (saith our Saviour to them, Matthew 10.5, 6.) and into any city of the Samaritans enter ye not; but goe rather to the lost sheepe of the house of Israel. And after when hee did send them to the Gentiles, to worke in that field, hee still had a speciall hand in appoin∣ting them, what part of the field they should worke in. He forbad them to preach the Word in Asia, Acts 16.6. and verse 7. Hee suffered them not to

goe into Bythinia; and verse 10. hee called and commanded them to goe into Macedonia, and to preach the Gospell there. And even so now also, though not so sensibly as then (because visions and revelations are now ceased) yet as truly and powerfully, the Lord hath still a speciall hand in disposing the ministery of his Word, who shall enjoy it, and who shall want it, how long it shall continue where it is, and when it shall bee removed from thence. It is hee that holdeth the seven starres (that is, all the starres of the Churches) in his right hand; as our Saviour speaketh of himselfe, Revel. 2.1. he disposeth of them as it pleaseth him. And hee also protecteth and maintaineth them, no man shall bee able to plucke them out of his hand, or to remove them, till they have done the worke, that hee hath appointed them to doe, and hee lay them downe himselfe. And so the Lord speaketh of his two witnesses (that is, of that competent number of faithfull tea∣chers that God said hee would raise up to his Church, to discover and oppose Antichrist. Revel. 11.) not onely that the just period of time even to a day was determined by him how long they should prophesie, verse 3. even a thousand two hundred and threescore daies; but also verse 7. that till they had finished their testimony and done that work which the Lord had appointed them, the beast that ascended out of the bottomlesse pit, should not make warre against them, nor overcome and kill them.

Let no man impute it either to chance or to the goodnesse or policy of man, that the Gospell which is banished out of the Palatinate and many other pla∣ces is preached in this land and among us so plentifully; that it hath continued and made it abode with us for so long a time. No no let us acknowledge Gods speciall hand and goodnesse towards our land, and towards our selves in this, and let him have all the glory of it. Certainely if wee had hearts rightly to consider and weigh this with our selves, wee would find just cause to say of this as the Church doth in another case, Psal. 118.23. This is the Lords doing, and it is marvellous in our eyes It is of the Lord certainely, and of his speciall goodnesse, that any man doth enjoy the benefit of a sound ministery whereby hee hath his outward calling unto grace, and which is the ordinary meanes of his conversion. And even in this first respect the conversion of a man, is to be ascribed unto God alone.

[ 2] Secondly, As God giveth the meanes of grace to all such as doe enjoy them, it is of his gift and goodnesse onely that they have them; so is this a speciall and rare favour of God, not common unto all men. All men have not meanes given them of God, sufficient to convert them and bring them to saving grace. This is a peculiar favour that God vouchsafeth but unto some, it is not common to all men. It is an errour to thinke, that God doth in this respect love and desire the salvation of all men alike; that hee giveth to one as well as to another without difference, the meanes to bring them to grace and salvation. These two things indeed cannot be denyed. 1. That God doth vouchsafe the meanes of saving grace, yea as excellent means, to many a reprobate, as hee doth to any of his elect. When the sower went forth to sow, Matth. 13.3—8. there fell every whit as good seed upon the high-way side, and upon the stony and thorny land, as up∣on the good ground. But his maine aime is for the elects sake, that live a∣mongst them; as our Saviour also teacheth us in another case in the Pa∣rable of the tares, Matthew 13.29, 30. 2. To all men even to all the re∣probate, God vouchsafeth some meanes of grace, some meanes to convert them, and bring them unto repentance. Christ lighteth every man that commeth into the world, saith the Apostle, Iohn 1.9. Every man hath received from him the light of nature, and doth in many things know what is good, and what is evill; and that which may be knowne of God (saith the Apostle, Rom. 1.9. that

is to say, that there is a God, and that hee is to be feared, and worship∣ped) is manifest in them (in their very hearts and consciences) for God shew∣ed it unto them, even unto all men by nature, God hath given this know∣ledge unto them. And they that have this light and knowledge, cannot bee denyed to have meanes given them of God, to bring them unto grace and unto repentance. Nay the Apostle teacheth us, Rom. 2.4. that the good∣nesse of God (whereof all men living doe taste) leadeth them unto repentance, is a notable meanes to turne and convert their hearts unto God. Yea, he telleth us, ver 15. that the Gentiles have the worke of the law (that is to say, that which the law requireth) written in their hearts, and that thereupon they doe by na∣ture the things contained in the law, verse 14. But all this that men have by nature, these helpes that God thus vouchsafeth unto all men, are not sufficient meanes of grace and conversion. They are sufficient indeed to make them without excuse, and to that end they serve as the Apostle expressely teach∣eth us, Rom. 1.10. By giving unto all men this light, and these meanes God hath not left himselfe without witnesse against them, as the Apostle spea∣keth Act. 14.17. But to breed saving grace, and to worke sound conversion in the heart, they are not sufficient; No, no, it is not the light of nature, not that knowledge of God, that is gotten by the contemplation of the creature, nor the worke of the law that is written in all mens hearts, but the Gos∣pell onely that is a sufficient meanes of grace and conversion. The Gospell is the ministration of the spirit, as the Apostle calleth it, 2 Corinth. 3.8. And therefore hee telleth the Ephesians, 2, 12. that while they were without Christ, while they were strangers from the covenants of promise, they were without hope. Till Christ and his covenants of promise were made knowne to them by the Gospell, they could have no hope at all to be saved. Nay, it is the preaching and ministery of the Gospell, that is the onely sufficient meanes of conversion, the meanes that God hath ordained to worke saving grace by, that is, the power of God unto salvation, as the Apostle calleth it, Rom. 1.16. Every man that hath heard, and hath learned of the father (saith our Saviour, Iohn 6 45, commeth unto mee. No man can come to Christ, till he bee taught of God, and drawne by him unto Christ. And the meanes God useth to teach and draw men by, is the hearing of his Gospell preached; which made the A∣postle say, Rom. 10.14. How shall they beleeve in him of whom they have not heard? and how shall they heare without a preacher? Now sufficient meanes I call the Gospell, and the preaching thereof, because 1. It is the meanes God hath ordained to worke by. 2. Because no other outward meanes are needfull for the effecting of this worke. The meanes which is the onely sufficient meanes of conversion (as you have heard) the onely meanes God hath ordained to worke saving grace by, God did never vouchsafe unto all men, never I say. For 1. before Christs comming, God denyed his word to the greatest part of the world, and made it the speciall prerogative of the Iewes, that to them were committed the Oracles of God; as the Apostle speaketh, Rom. 3.2. Hee shewed his word unto Iacob (saith the Prophet, Psal. 147.19, 20.) his statutes, and his judgements unto Israel, hee hath not dealt so with any nation (No not so clearely may some say, not so plentifully; nay saith the Psalmist) as for his judgements (in his word and statutes) they have not knowne them. In those dayes hee suffered all nations to walke in their owne wayes, as the Apostle speaketh. Actes 14.16. 2. In Christs owne time this restraint continued, and the Gospell was still denyed to the Gentiles. Goe not into the way of the Gentiles (saith he to his Apostles. Mat. 10.5.) and into any city of the Samaritanes enter yee not. 3. Though af∣ter Christs ascension this partition wall betweene the Iewes and Gentiles was broken downe, and the Gospell went into all the world, as the Apostle

speaketh, Col. 1.6. and was preached to every creature, as hee saith verse 23. that is, to the Gentiles as well as to the Iews, without difference. Their sound (of the Apostles Doctrine and ministery) went into all the earth (as hee saith, Rom. 10.18.) and their words unto the ends of the world. There was no nation or language, in which the Gospell was not then preached. Yet nei∣ther at that time was the Gospell preached to all men; God did not vouch∣safe this mercy to every village or city, much lesse to every person, no not in that age. But even as the Lord sometimes disposed of the materiall raine, as hee saith, Amos 4.7. I caused it to raine upon one City, and caused it not to raine upon another Citie, one piece was rained upon, and the piece whereupon it rained not, withered; Even so did he then of this heavenly raine, the mini∣stery of his Gospell, some places hee bestowed it on, and some he denyed it unto. The Apostles (notwithstanding the generall charge to goe and teach all nations, Mat. 28.19) yet were forbidden of the holy Ghost to preach the word in Asia (as wee read Act. 16.6, 7.) and when they assayed to goe into Byt••inia, the spirit suffered them not.

Now let every one of us consider well this second point. One chiefe cause why wee doe so much under-vallue the Gospell, we rejoyce not in it, wee are unthankefull for it, is this that though wee thinke it a gift and blessing of God, yet we account it but a common gift; and the common blessings of God, though they bee never so great, affect us but a little. Thinke therefore well of this that thou hast heard, and let mee say unto you as our Saviour saith unto his Disciples (though to another purpose, Iohn 4.35.) Behold, I say unto you, lift up your eyes, and looke upon the regions. Consider that God hath denyed his Gospell to the greatest part of the world by farre; that a thicke and palpable darkenesse is over all Egypt, as Exodus 10.21—23. and that England and a few places more, are the onely Goshen, where the light remaineth; Consider how many places are still denyed this mercy of a sound ministery which thou and the place thou livest in dost enjoy; Con∣sider lastly, that neither thou nor the place thou livest in, should have en∣joyed this blessing at all, if either thou wert not one of Gods Elect thy selfe, or at least that in the place thou livest in, God hath some of his Elect yet to bee gathered. The Lord of the harvest never sent forth his labour∣ers to worke in any field, when hee had no corne to get; Consider these things (I say) and consider them well, and thou wilt no longer account the ministery of the Gospell, a common blessing, thou wilt esteeme even the outward calling thou hast by the ministery of the word, as a rare and singular favour of God; thou wilt admire Gods mercy in it, and bee more thankefull for it.

[ 3] Thirdly and lastly. As to have the meanes of grace that are sufficient to convert a man, is the gift of God; and as it is no common gift, so is this a most free gift of God, nothing that the best man in the world is able to doe, can deserve that God should give him his grace, or so much as sufficient meanes, to bring him unto saving grace. The good use that the Lord seeth any have made of the light of nature, the morall and civill lives that they have led, hee hath no respect unto in this case; neither is hee moved thereby to give them the meanes of grace, rather then unto others. Hee hath called us with an holy calling (saith the Apostle, 2. Tim. 1.9. and that word comprehen∣deth not the inward calling only, but even the outward also) not according to our workes, but according to his owne purpose and grace; nothing but his owne free grace and good pleasure moved him to doe it. And the experi∣ence of all ages hath proved this to bee true, that the Lord passing by such as have best used the light of nature, hath given his Gospell, and the meanes of salvation, unto farre more wicked people then they were. Thus the Lord

speaketh to the Prophet touching Israel, Ezek. 3.5—7. Thou art not sent to a people of a strange speech, and of an hard language but to the house of Israel. Not to m••ny people of a strange speech and of an hard language whose words thou canst not understand; surely had I sent thee to them, they would have hearkned unto thee: But the house of Israel will not hearken unto thee: for they will not hear∣ken unto me; for all the house of Israel are impudent and hard-hearted. And of Iudah it is said, Ezek. 5.6. that she had changed Gods judgements into wicked∣nesse more then the nations, and his statutes more then the countries that were round about her; and yet unto Iudah God gave the meanes of salvation, and denied them to all other nations in the world beside. Chorazin and Bethsaida were worse people, and did not make so good use of the light of nature, as Tyre and Sidon did, as is plaine by Christs speech, Matth. 11.21. and yet unto them the Gospell was preached by Christ himselfe and denied unto the other. The Gentiles that lived after Christs ascension and unto whom the Apostles did preach, were nothing so morall men, nor were comparable in the right use of the light and law of nature unto Socrates and Aristides, unto Cato and Scipio and divers others that we read of: For of some of them it is said that they even till the time of their calling, Tit. 3.3. served divers lusts and pleasures, lived in malice and envie and that they were odious men. And of some of them it is said, 1 Cor. 6.9—11. that they had beene not onely theeves, and drunkards, and extortioners, and adulterers, but even effeminate persons, and buggerers, abusers of themselves with mankind. And yet to these God vouchsafed his Gospell and denied it unto the other, that were not onely free from these foule vices, but were also for morall vertues and for the use they made of the light and law of nature, most rare and excellent men.

And may not wee all (to conclude) set our seale to this truth from our own experience? Is our nation, or are those townes in our land where the Gospell is most plentifully preached? Or were many of our selves before our calling, better people then any of those are to whom the Lord still denieth the light of his Gospell? No no, the Lord knoweth and our owne hearts know it is not so. The Lord in giving us his Gospell had no respect at all to any goodnesse hee saw was in us; Nothing moved him to it but his owne free grace and good pleasure towards us, wee did nothing at all to further and procure so much as our outward calling; All is to bee ascribed unto God alone.

Notes

• Nota.
• Doct. 22
• Branch 1
• Applic.
• Applic.
• Applic.