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 CIII. On Psalme 51.6. Nouemb. 11. 1618.

IT followeth now that wee proceed to the latter branch of the Doctrine, namely to shew, That the sound and saving knowledge of the truth that is in any man, is to bee ascribed only to the worke of Gods grace and holy spirit, not unto any power and ability that is in man himselfe, In the hidden part (saith David here) thou hadst made mee to know wisedome. See this confir∣med unto you in three points. 1. No man is able without the supernatu∣rall grace of Gods spirit, to attaine unto that knowledge of the truth, as is sufficient unto his salvation. 2 This supernaturall grace of Gods spirit, is not common, nor actually vouchsafed unto all that doe enjoy the meanes of instruction. 3. No cause can bee given why this grace should bee vouch∣safed unto one, rather then unto another, but onely the good pleasure, and will of God.

[ 1] For the first of these points, I can no way better confirme it unto you, then by answering two objections that may be made against it. 1. Concerning the cleare and evident manifestation of the truth in the word, and the ministery thereof. 2. Concerning the great measure of knowledge, that many a man by his naturall abilities, without any supernaturall worke of Gods grace, hath attained unto.

For the first. It cannot bee denyed, that all those truths, the knowledge whereof is necessary unto salvation, are not darkely, and obscurely, but plainly, and clearely set downe in the holy Scriptures. Thy word (saith David Psal. 119.105.) is a lampe unto my feet, and a light unto my path. And the Apo∣stle, 2 Peter 1.19. calleth the word of prophesie (the Scripture of the old Te∣stament) a light that shineth in a darke place. An evident demonstration of the plainnesse, and easinesse of the holy Scripture to be understood, is this, that it was written for the use (not of the learned onely, but) of all Gods people. I have written to him (saith the Lord, Hosea 8.12. that is to say, to Ephra∣im, to the whole people and congregation of Israel) the great things of my law, but they were counted as a strange thing. And how could Ephraim be blamed for counting them as a strange thing, if they had beene written so obscurely, and darkely, that they could not bee understood by them? So our Saviour speaking to the multitude, to the common people. Iohn 5.39. commandeth them to search the Scriptures; that is, to read, and studie

them diligently; and giveth this for his reason; For in them (saith hee) you thinke to have eternall life, and they are they that testifie of mee; which hee would never have done, if he had thought the Scriptures had beene so darke that the common people could never understand them. Neither would the Apostle have commended this in Timothy, 2 Tim. 3.15. that from a child hee had knowne the holy Scriptures; nor noted it to the praise of his grandmother and mother, that they had trained him up so, if hee had not knowne that the holy Scriptures are so plaine, that even children may bee able to understand them. Certainely they are so plaine (in those points the knowledge whereof, is necessary to the obtaining of eternall life) as no man, no woman, no child, need to bee discouraged from the reading and study of them. Yea, it was purposely written by the holy Ghost in that manner, that it might bee understood of the simplest of them that read it, and bring them unto knowledge. The testimony of the Lord (saith David, Psal. 19.7, 8.) is sure, making wise the simple; the commandement of the Lord is pure, enlightning the eyes. And 119.130. The entrance of thy words (saith hee, or the doore of them, as it is in the Originall) giveth light, it giveth un∣derstanding unto the simple. As if he had said, So soone as they doe but open the doore, and make any entrance into them, they shall see light, and get understanding by them. And if these necessary truths of God were so plain∣ly delivered and set downe in the word of prophesie, in the Scripture of the old Testament, how much more in the new, wherein all things are plain∣er then they were in the old, and which doth open and interpret those things that were more darkely delivered by the prophets. The mystery which was kept secret since the world began (saith the Apostle, Rom. 16.25, 26.) is now made manifest; and by the Scriptures of the Prophets (he meaneth as they are now opened and interpreted) according to the commandement of the ever∣lasting God, made knowne to all nations for the obedience of faith. And if all necessary truths be so plainely set downe, and delivered in the written word, how much more in the ministery of the word preached. For this is a chiefe worke and duty of the ministery, to open the Scriptures, and make the mea∣ning of them plaine unto the people, as those Levites did, Nehem. 8.8. They gave the sense of the law of God, and caused the people to understand the rea∣ding. And if all necessary truths be with such evidence and plainnesse delivered in the word and the ministery thereof, why may not any man having the use of reason, and judgement, and being attentive in reading, and hearing, with∣out the helpe of any supernaturall grace, attaine to the sufficient knowledge of them, nay, how can he choose but doe it?

To this I answer. The whole truth of God that is necessary to be knowne unto salvation, is indeed plainely and clearely revealed in the holy Scriptures: there is in the word and ministery thereof, a bright and shining light; But (alas) every man by nature is blind. Hee that lacketh these things (saith the Apostle, 2 Peter 19. he that is unregenerate, and lacketh saving grace) is blind. And what use can the blind man make of the light, while he re∣maineth blind, and till his eyes be opened? Till the Lord annoint our eyes with that eye-salve that Christ speaketh of, Revel. 3.18. and cure us of this blind∣nesse; till he open our eyes, till he by his spirit inlighten the eyes of our under∣standing, as the Apostle speaketh, Ephes. 1.18. all the light and clearenesse that is in the holy Scripture, will doe us no good at all. An this is therefore spoken of, as a principall worke of the spirit of Christ in our conversion, Esa. 35.5. Then the eyes of the blind shall be opened, and the eares of the deafe shall bee unstopped; then, and never till then, that we be converted, and regenerated by the spirit of God. That which the Apostle saith of the Iewes, 2. Cor. 3.15, 16. Even unto this day, when Moses is read, the vaile is upon their heart, ne∣verthelesse,

when it shall turne to the Lord, the vaile shall be taken away; may be sayd of every man while he is in his natural estate, when the word is read, or preached unto him, the vaile is upon his heart, and till he be regenerate and con∣verted, the vaile will never be taken away. A little child that wanteth capacity, though you teach him any thing never so plainely, cannot possibly learne. And such are wee all by nature, wee have no capacity for heavenly and spir••tuall things. The naturall man receiveth not the things of the spirit of God (saith the Apostle, 1 Cor. 2.14. hee is not capable of them) for they are fooli••h∣nesse unto him, neither can bee know them, because they are spiritually discerned. Till the Lord doe renew us in the spirit of our minds, as the Apostle speaketh, Ephes. 4.23. give us new minds; till hee give us an understanding, that wee may know him that is true, as the Apostle 1 Iohn 5.20. saith, wee have no capacity at all in us for these things. Therefore the holy Ghost commen∣ding the word of God for this property among others, even for the per∣spicuity, and lightsomnesse of it, telleth us who they bee to whom it is so cleare, and easie to bee understood, Proverbes 8.9 They are all plaine to him that understandeth saith hee. A strange manner of speech this is, but the meaning of it, is no more but this. The Scriptures are plaine in∣deed, but to whom are they plaine? Not unto all, but to them onely, whose eyes God hath opened, from whom God hath taken the vaile that was upon their heart, whom hee hath by his spirit, given capacity and an understanding heart unto, and to no other man. Yea, proportionable to the measure of this grace, of this worke of Gods spirit in the opening of our eyes, and curing our naturall blindnesse, in the renewing of our minds, and enlightning of the eyes of our understanding, shall the measure of our knowledge in heavenly things bee, shall the meaning of the holy Scriptures bee plaine and easie unto us. For wee must understand, that this cure of our naturall blindnesse, is not perfected in any man in this life. The best of Gods servants may say with the Apostle, 1 Corinth 13.9 We know but in part. Hee that hath the clearest sight in spirituall things, shall have cause while hee liveth heere, to cry unto God with David, Psalme 119.18. Open thou mine eyes. Wonder not that every one of Gods ser∣vants doth not see the truth in some points, that to thee are most cleare and evident, though they heare as much as thou hearest, and read and study as much to understand the truth as thou dost. To every one of us (saith the A∣postle, Ephes. 4.7.) is given grace, according to the measure of the gift of Christ. So much light and understanding in heavenly things, as Christ by his spirit is pleased to give unto us, we shall have, and no more. When we shall come to heaven, our blindnesse shall be perfectly cured, the darknes that is in our under∣standing shall be fully done away, as the Apostle teacheth, •• Cor▪ 13.12. All good men shall be of one mind, and of one judgment in all things, but never till then.

The second objection that may be made against this truth is this. That com∣mon experience proveth, that many a naturall man hath attained to the know∣ledge of the truth, yea unto a great measure of it also, so as they have beene able soundly to teach it unto others. The Scribes and Pharisees sate in Moses chaire, that is, taught the doctrine of Moses so soundly and substantially, that our Savi∣our commandeth the people, Mat. 23 2, 3. to observe and doe, whatsoever they (sitting thus in Moses chaire) did bid and teach them to observe. And the A∣postle speaketh of knowledge, 1 Cor. 8.1. as of a common gift, that all that live in the Church, under good meanes of instruction (though they have no grace) may easily, yea, cannot choose almost but attaine unto. We know (saith he) that we all have knowledge.

To this I answer. That a naturall man may indeed understand the literall sense and meaning of the holy Scriptures, so as hee may bee able soundly to discourse,

dispute, and write of them. But this knowledge is not sufficient, there is another manner of knowledge then this, that is necessary to the salvation of every man. Such a knowledge as you heard described to you, when I de∣livered ••o you the properties, and signes of saving knowledge. 1. Such a knowledge, as hath in it full assurance, and undoubted perswasion of the truth, full assurance of understanding, as the Apostle calleth it. Col. 2.2. 2. Such a knowledge as is spirituall, Paul prayeth, Col. 1.9. that they might bee filled with the knowledge of Gods will in all wisedome, and spirituall understanding. Such a wisedome as worketh upon the heart, and breedeth love and care to practise that wee know. This was that knowledge of Christ, that Paul so much desired, and made such reckoning of, Phil. 3.10. That I may know him (saith hee) and the power of his resurrection. And thus wee should all de∣sire to know, every thing that we know in religion, to know, not onely the cleare and certeine truth of it, but to know it with an experimentall know∣ledge to know the goodnesse, the sweetnesse, the life, and power of it also. A man may have the literall and historicall knowledge of the truth, and yet want this saving and sound knowledge. 1. He may be void of assurance and full perswasion of the truth of that he knoweth, as they that are compared to the stony ground were. Marke. 4, 17. 2. He may be void of spirituall under∣standing, and have no feeling, no love, no conscience of the practise of that hee knoweth, but scorne that, and hate it, and count it foolish precisenesse. 1 Cor. 2.14. 2 Tim. 3.5. And such is the knowledge that all naturall men have, they are not fully perswaded of the truth and goodnesse of that they know; their knowledge is not spirituall, they feele no sweetnesse, no life and power in it. Now this assurance of understanding, this spirituall knowledge (which only de∣serveth the name of true knowledge, and which onely is sufficient unto salva∣tion) no man with the best abilities he hath by nature, without the supernaturall grace of Gods spirit, is able to attaine unto. Of this knowledge Elihu saith, Iob. 32.8. There is a spirit in man: and the inspiration of the Almighty gi∣veth them understanding. Of this knowledge our Saviour saith to Peter, Matth. 16.17. Blessed at thou Simon Bar-jona, for flesh and bloud hath not re∣veiled it unto thee, but my father which is in heaven. Why? what was it that Pe∣ter had the knowledge of? Surely this, as you shall find verse 16. That Iesus was Christ the sonne of the living God. And could not this bee knowne with∣out the inspiration of the Almighty? Why Satan himselfe knew thus much, as you shall find, Marke. 5.7. Yes, but he knew it onely with a literall and histo∣ricall knowledge, he knew it not with that full assurance, with that spirituall understanding, hee knew not the goodnesse, the sweetnesse, and power of that truth as Peter did. So the Apostle saith, Ephes. 4.20, 21. No man hath learned Christ, no man can know him rightly, till he have heard him, and beene taught by him. Though he have heard, and beene taught by the best preachers in the world, if hee have not heard Christ by his spirit, speaking to his heart, if he have not had this inward and powerfull teacher, hee can never know Christ aright. And that is it which our Saviour also speaketh, Iohn 6.45. It is written in the Prophets, and they shall bee all taught of God, every man therefore (saith hee) that hath heard, and learned of the father, commeth unto me, and none but he. And thus have I finished the first point I propounded for the proofe of the Doctrine, No man is able without the supernaturall grace of Gods spirit, to attaine unto that knowledge of the truth, as is sufficient unto his salvation.

Now for the second point. That this supernaturall grace of Gods spirit, is [ 2] not actually vouchsafed unto all that enjoy the meanes of instruction, all are not thus taught of God, is alas so evident in dayly experience, that it were folly to spend time in prooving of it. This as it is a miraculous and extraordinary

worke of God; God who commanded light to shine out of darkenesse (saith the Apostle, 2 Cor. 4.6.) hath shined in our hearts, to give the light of the know∣ledge of the glory of God, in the face of Iesus Christ; As mighty a worke, as the creating of light at the first, when there was nothing but darkenesse upon the face of the deepe, Gen. 1.1, 2. as mighty and miraculous a worke, as the opening of the eyes of them that were borne blind, which could never be done, but by the divine power. Since the world beganne (saith the man that had bin blind, Iohn 9.32,) was it not heard, that any man opened the eyes of one that was borne blind; As (I say) it is a mighty, and extraordinary, and miracu∣lous worke of God; so is it a rare worke also, To you it is given (saith our Sa∣viour to his Disciples. Matth. 13.11.) to know the mysteries of the King∣dome of heaven, but to them it is not given. Though the Lord command us to teach all men, Matth. 8.19 he will not teach all men himselfe. What man is hee that feareth the Lord (saith David, Psal. 25.12.) him shall be teach the way that hee shall choose. As if hee should say, Hee will teach none but such as by his holy spirit hee doth also effectually convert and sanctifie, such, and none but such, shall ever attaine to a certaine and spirituall understanding of Gods truth. The secret of the Lord (saith David, Psalme 25.14.) is with them that feare him, and hee will shew them his covenant. The mystery of God (saith the Apostle, Col. 1.16.) is now made manifest (as cleare as the light, but to whom? to his Saints saith hee, and to none but them. Cer∣tainly the Lord himselfe hath nothing so many hearers, nothing so many schol∣lers, as we his poore servants have. Many are called, but few are chosen, saith our Saviour more then once to his hearers. Mat. 20.16. & 12.14.

[ 3] Now for the third and last point that I propounded. That no cause, no reason, can be given, why God by his holy spirit, should teach, and give saving know∣ledge to one rather then to another, but only the good pleasure and will of God▪ That he denyeth this mercy to the most, yea, if he had denyed it to all men, there had bin cause and reason enough to be found for that in man himselfe; But that he vouchsafeth it to some, rather then to others, of that no reason at all can bee found in man himselfe, but of that we must say as our Saviour doth, Mat. 11.26. Even so father, for so it seemed good in thy sight. And with the Apostle, Eph. 1.9. He hath made knowne to us the mystery of his will, according to his good pleasure, which he had purposed in himselfe.

Notes

• Branch 2
• Object. 1
• Answ.
• Object. 2
• Answ.