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 CXXIIII. On Psalme 51.7. August 4. 1629.

NOw concerning the meanes whereby we may attaine to a particular assu∣rance of the pardon of our sins, we must first understand, that this is a su∣pernaturall worke of the spirit of God and that no man is able of himselfe and by his owne endeavour in the use of any meanes whatsoever, to attaine unto it. It is the spirit that beareth witnesse, saith the Apostle, 1 Ioh. 5.6. And againe, The spirit it selfe (saith the Apostle Paul, Rom. 8.16) beareth witnesse with our spi∣rits, that we are the sons of God. Yet doth the spirit worke this assurance in the heart of man, not by immediate and extraordinary inspirations and revelations, but by ordinary meanes. And he that shall with an honest heart, use these ordi∣nary meanes, hath no cause to doubt, but that the Lord will be pleased by his holy spirit to work it in him. And these meanes we find are of two sorts. The first are more outward and bodily; the second more inward and spirituall.

The first are those ordinances of God and exercises of his holy religion which he hath appointed and sanctified; which as they were all ordained for this end principally to bring us unto salvation, and to worke in us a comfortable assu∣rance of it, so he that useth them diligently and conscionably, may obtaine it by them. Of them all in generall specially of all the parts of Gods solemne and publique worship it is to be observed that David professeth this to be the cause why he was so in love with it, why he desired the comfort and benefit of Gods worship and ordinances, more then he did any thing in the world besides, why he resolved to make this his only suit unto God that he might never be deprived of them. One thing (saith he, Ps. 27.4.) have I desired of the Lord, that will I seecke after, that I may dwell in the house of the Lord all the daies of my life. It is to be observed I say that he professeth this to be the chiefe cause why he was so highly in love with Gods house and ordinances, That I may behold (saith he) the beauty of the Lord and visit his temple. And what meaneth he by beholding the beauty of the Lord? That he expoundeth himselfe in Ps. 48.9. We have thought of thy loving kindnesse O God in the midst of thy temple. The loving kindnesse of God and his speciall mercy to his elect in Christ, his favourable and cheerefull countenāce upon his servants, that is the Lords beauty, that is it that maketh him amiable to his people; and that Gods people do behold, they do think and me∣ditate upon it farre more cleerly and comfortably in his house and temple in the use of his ordinances, then any where els, or by any other meanes in the world besides. This made him in his troubles and banishment thirst and long after the sanctuary of God so as he professeth he did, Psal. 63.1. Every place he lived in (where he was deprived of the liberty and comfort of the sanctuary) was unto him as a dry and thirsty land where no water is, he could find nothing in it, to re∣fresh and satisfie the thirst of his soule. And verse 2 he giveth the reason why he did so long after the sanctuary. To see thy power and thy glory (saith he) so as I have seene thee in the sanctuary. As if he had said, I shall never see it so as I have seene it there. And what meaneth he by the power and glory of God which he had seene in the sanctuary? That he expresseth verse 3. Because thy loving kind∣nesse is better then life. He had seene the mercy and loving kindnesse of God to∣ward him in Christ, he had obtained a more comforaable assurance and feeling of it in the Sanctuary, in the use of Gods solemne worship and ordinances there, then ever he did or could do in any place, or by any meanes in the world besides. All other places were to him as a dry and thirsty land where no water

is, in comparison of the sanctuary. And certainely they that beleeve this, to be so as David did; they that know this to be so in their owne experience as he did (and as many of you I doubt not have done) will stand affected to Gods house and ordinances as he was, will highly prize and esteeme of a sound mini∣stery as he did, will desire this above all things (as he did) that they may never want the benefit and comfort of it.

But (to speake of this point distinctly) I will instance in three parts of Gods worship onely for this, and shew you what force there is in them to breed in the heart of Gods child the assurance of his favour, to make him able to behold the beauty of the Lord and the light of his countenance.

The first of them is diligent and conscionable use of the Word of God both [ 1] in the reading and hearing of it. Two things there be which God hath spoken concerning his Word and the ministery thereof, that may give a Christian good ground of hope that by a diligent and conscionable attendance upon this ordi∣nance, he may be able to attaine unto a comfortable assurance of Gods favour in Christ. The first is this, That the Lord gave his Word and the ministery thereof to that end principally. The maine thing that the Lord aimed at both in writing his holy Word and in sending of preachers to his Church is, that he might by this meanes bring his people to the knowledge of himselfe and of his mercy in Christ. The second is this, That the Lord will by his spirit accompany his Word and the ministery thereof in the hearts of his people and make it effectuall in them unto this end, that he hath ordained it for.

For the first, Of the Word in generall it is said that it was written principal∣ly [ 1] for that end to breed in the hearts of Gods people sound comfort. Whatsoever things were written asoretime (saith the Apostle, Rom. 15.4.) were written for our learning, that we through patience and comfort of the Scripture might have hope. These things have I spok••n unto you (saith our Saviour, Ioh. 15.11.) that my joy might remaine in you, and that your joy maybeful. These things write we unto you (saith the Apostle, 1 Iob. 1.4) that your joy maybefull. The spirit of God (you see) did indite and write the holy Scripture, to this end principally, to comfort his people, to work in their hearts sound joy and comfort. And conse∣quently to work in them assurance of his favour. For how can a man have any sound joy or comfort in him without that? Therfore also it is expressely said that the Scripture was written to work this assurance in us. So after the wisedome of God had spoken other things in the commendation of the Word, Pro. 22. he addeth, ver. 19, 20. That thy trust may be in the Lord, I have made knowne unto thee this day even unto thee; Have not I written unto thee excellent things in counsels and knowledge? The excellent things that are written and made knowne to us in the Word, are written and made knowne to us to this end principally, that we might learne to put our trust and affiance in him and grow confident of his favour. These things have I written unto you (saith the Apostle, 1 Ioh. 5.13.) that beleeve in the name of the Son of God, that ye may know ye have eternall life. And if it were intended, & writtē for that purpose by the spirit of God, certain∣ly in it and by it this comfortable assurance may be found by Gods people, if the fault be not in themselves. So is this said to be the maine end, for which God or∣dained the preaching and ministery of his Word even to work in Gods people the assurance of Gods favour. Thou child shalt be called the Prophet of the highest (saith Zachary of his son Iohn, Luk. 1.76, 77) to give knowledge of salvation unto his people, by the remission of their sins. So when God had promised, Esa. 57.18. that he would restore comfort to Iacob, and to his mourners; that is, to his people that had lost the comfortable assurance of his favour; he telleth them in the next words, ver, 19▪ by what meanes hee would doe it, even by the ministery and preaching of his Word. I create the fruit of the lips; peace, peace, to him that is far off, and to him that is neere, saith the Lord, and I will heale him. God hath

promised (you see) to worke by the ministery of the Word, uttered and appli∣ed by the lively voice of his servants (which is therefore called the fruit of the lips) peace, peace; that is, abundance of peace and comfort in the hearts of his people, and to heale all that anguish of heart, which the doubting of his favour did worke in them before.

[ 2] The second thing which I told you, may give a Christian hope to find com∣fort and assurance of Gods favour by a diligent and conscionable attendance up∣on this Ordinance, is this, That the Lord hath promised, that his holy Spirit shall accompany his Word in the hearts of his people. When they read his Word, the Spirit of God that inspired and indited it, shall open and apply it unto them; when his servants do teach them in the ministry thereof, the Lord himselfe will by his Spirit teach and perswade them likewise. This promise of God you shall find set downe Esa. 59.21. This is my covenant with them (with my people and Church, saith he) my spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed; saith the Lord, from henceforth and for ever. Observe three things in this promise. 1. That the Lord promiseth (and to add strength to the promise it is said, this is his covenant with his people, and in this one Verse it is twice repeated that the Lord said this) that his Word shall never depart from his Church, his Church shall be the pillar and ground of truth, as the Apostle calleth it, 1 Tim. 3.15. Every fundamentall truth (the knowledge whereof is necessary unto salvation) shall abide in it for ever. The true Church shall never in any age of the world be without it. 2. That this word shall bee ever in the mouth of Gods peo∣ple, the Church shall never utterly want the Ministery of the Word, it shall never want preachers and publishers of the Word, 3. That the Spirit of God in the true Church shall ever goe with the Word; yea with the Ministery of the Word it shall bee in the mouth of Gods servants and Ministers, according to that which our Saviour promiseth to his Apostles and successours, Matthew 28.20. L•••• I am with you alwayes, even unto the end of the world. So that the humbled Christian that would faine bee assured of Gods favour in Christ, and goeth to this Ordinance of God, to that end that he may bee so, may confidently expect to bee taught of God in it; and that the Spirit the Comforter will by it sprinkle the bloud of Christ upon his heart, and give him a comfortable assurance that it was shed for him; according to that which the Spirit speaketh to the Church, Esa. 54.13. All thy children shall be taught of the Lord, and great shall bee the peace of thy children. Yea the Lord hath further promised, that whatsoever any of his Ministers shall speake to his people for their com∣fort by warrant of his Word, hee will ratifie it in heaven, and make it good to their soules. He confirmeth the word of his servants (saith the Pro∣phet, Esa. 44.26) and performeth the counsell of his messengers. Verily, verily I say unto you (saith our Saviour, Matthew 18.18.) Whatsoever yee shall loose upon earth, shall bee loosed in heaven. Whosoever you shall assure by the warrant of my Word, that their sinnes are forgiven, that they are in the state of grace, I will from heaven assure their hearts of it by my holy Spirit.

Now to make some application of this. I know well the experience of these times maketh much against this. The Word read and preached both, is unto most men a matter of meere ceremony and formality, of no more force and virtue than the ceremonies of Moses were after they were antiquated, which the Apostle calleth Galat. 4.9. Weake and beggarly rudiments. They cannot find that the Spirit doth accompany the Word in their reading or hearing of it, but it is unto them as a dead letter, they feele no life or power in it at all.

Yea many a good soule is apt to object, I have been a constant reader and hea∣rer of the Word a long time, but can get no comfort, no assurance by it. To both these I answer, that this fault and defect must be imputed, not unto the Word, but unto our owne sinnes. God hath promised that his Spirit shall accompany his Word in the hearts of his people; and the cause why we find them not go together is this, that our sinnes have parted them. These things which God hath joyned together, we have put asunder. Our sinnes have sepa∣rated betweene us and our God, as the Prophet speaketh, Esa. 59.2. There is great force in the Word to worke in the heart a comfortable assurance of thy salvation; but thine owne corruption hindreth the efficacy and working of it in thee. And what corruption principally doth this? Surely the infidelity that is in thy heart. The word preached did not profit them (saith the Apostle, speaking of the Israelites that perished in the wildernesse, Hebrewes 4.2.) not being mixed with saith, in them that heard it. Nay it is said of our blessed Saviour, Marke 6.5, 6. that he could do but a little good in Nazareth be∣cause of their unbeliefe. Thou dost not (in thy reading and hearing of the Word) believe and make claime unto these promises, that God hath made to this his Ordinance, thou dost not looke to receive this benefit by it, and what marvell is it then, if it doe thee so little good? Learne in thy rea∣ding and hearing of the Word to wait upon God for the performance of these promises with David, Psalme 85.8. I will hearken what the Lord God will speake, for he will speake unto his people, and to his Saints. If thou canst with an honest and humble heart wait upon God for comfort in the use of his Ordinance, thou shalt certainely find a great deale of com∣fort by it in the end. For they shall not be ashamed that wait for me, saith the Lord, Esa. 40.23.

The second ordinance of God that hath great force to worke and preserve [ 2] in us assurance of Gods favour in Christ, and to recover it when it is lost, is the conscionable use of the Lords Supper. It is said of Gods people that had received the Passeover in Hezekiahs time with good hearts, 2 Chron. 30. that they found marvellous comfort in it, Verse 21. They kept the feast with gladnesse. And Verse 26. There was great joy in Ierusalem. And what was the cause of this great joy? Surely, they had prepared their hearts to seeke the Lord and his favour in this Ordinance, as we read, Verse 19. And in the conscionable use of this Ordinance they found assurance of Gods favour, and that was the cause of their joy.

Two things there be that will make it evident to us, that there must needs be great force in the conscionable use of the holy Sacrament, to sprinkle Christs bloud upon our hearts, and to give us assurance it was shed for us.

First, That in this Ordinance Christ and his bloud is applied to us more particularly than by any other meanes that ever God ordained. His body and [ 1] blood is offred by his Minister in his Name, and by his commandement to eve∣ry receiver; and offered as meat and drinke, which of all things that we receive, is most nearely applyed to us, and made our owne. And offred with a charge and commandement to receive him and feed upon him by faith, un∣doubtedly believing, that his bloud was shed for us. For this is the comman∣dement of Christ to every one of his people, as the Apostle recordeth it, 1 Cor. 11.24. Take, eat, this is my body, which was broken for you.

Secondly, Christ and his bloud is in this Ordinance not onely thus particu∣larly [ 2] offered and applied, but verily and really (though not corporally, but spi∣ritually) exhibited and given to every worthy receiver. In which respect eve∣ry Sacrament is said by the Apostle (Rom. 4.11.) to be a seale of the righteous∣nesse which is by faith. And our Saviour calleth the bread his body, and the wine

his bloud, Mat. 26.26.28. This is my body, this is my blood, saith he. As if hee had said, As verily as the one is present unto, and received by the body, so verily is the other present unto, and received by the soule of the worthy recei∣ver. And the Apostle moveth a Question, as appealing thereby to the con∣science of every true believer, 1 Cor. 10.16. The cup of blessing which we blesse, is it not the communion of the blood of Christ? Is it not an applying of Christs blood to our selves, and making of it our owne.

And how falleth it out then, that we that have so often received this ho∣ly Sacrament, have gotten so little assurance by it, that Christ is ours? That there is never a whit the more joy in Ierusalem, Gods people are never a whit the more comfortable in themselves, for being at our Passeover? Surely, 1 We do not before-hand prepare our hearts to seeke the Lord our God in this Ordinance, as they did in Hezekiahs time. 2. Wee doe not when wee are at this Ordinance stirre up our selves with humble and thankfull soules to receive that mercy that is offered us from the Lord. But that complaint may bee taken up in this case, which the Prophet maketh, E∣sa. 64.7. There is none that stirreth up himselfe to take hold of thee. Christ commeth to us in this his Ordinance, and offereth (as with a bunch of hysop) to sprinkle his bloud upon us, and we will not open our hearts to receive it from him.

[ 3] The third and last Ordinance of God that hath great force in it to breed and preserve in our hearts this particular assurance of Gods favour, and to recover it when it is lost, is prayer. This is that that giveth virtue and force to all other meanes, and without which no meanes we can use will doe us any good. If thou wouldst attaine to a particular assurance of Gods love to thee in Christ, thou must seeke to God for it as David doth here, and cry unto him as hee doth likewise, Psalme 35.3. O Lord say unto my soule, I am thy salvation. Great is the force of humble and fer∣vent prayer, as in all other cases, so in this especially. Two things we have to assure us of this.

First, The promise of God. I will make my people joyfull (saith the Lord, [ 1] Esa. 56.7.) in my house of prayer. What is the thing that maketh Gods peo∣ple joyfull and comfortable? Surely, when the Lord lifteth up the light of his countenance upon them, and giveth them assurance of his favour, as we see plainely, Psalme 4.6, 7. How and by what meanes will the Lord worke this joy and comfort in them? By prayer. I will make them joyfull (saith he) in my house of prayer. So speaketh our Saviour, Ioh. 16 24. Aske and ye shall receive, that your joy may be full. So the Lord promiseth unto his people, Levit. 23.27. that the day of their most solemne and fervent prayer, wherein they should humble themselves by fasting, and afflict their soules, to that end that they might pray the more fervently, shoud bee a day of attonement and reconciliation betweene him and them; they should obtaine more comfor∣table assurance of his favour upon that day and by that means, than by any other.

[ 2] Secondly; The experience of Gods people may assure us of this. Two experiments onely I will give you of this in David. The first is set down in Psalme 6. For, when hee made that Psalme, it is evident that hee was in great anguish of heart by the losse of his assurance of Gods favour, as appeareth by the seven first verses. To recover his comfort hee fal∣leth to servent prayer. And before hee had ended his prayer, hee was so filled with the assurance of Gods favour, that he breaketh forth into these patheticall expressions of his joy, Verse 8, 9. The Lord hath heard the voice of my weeping, the Lord hath heard my supplication, the Lord will receive my prayer. The second experiment of this in him is in Psalme 31. Where wee finde that when hee had so farre lost his assurance, that hee

thought (as hee saith, verse 22.) he was quite cut off from God, as a dead and rotten branch; he betooke himselfe to prayer, hee cryed, and made many sup∣plication unto God, and had such successe in this course, that hee bursteth forth into these words, verse 21. Blessed be the Lord, for he hath shewed me his mar∣vellous kindnesse, as in a strong city.

And how falleth it out then (wilt thou say) that I have beene so long a suiter to God for this, and cannot yet obtaine it? I answer thee in the words of the A∣postle, Iam. 4.3. Ye aske and receive not, because ye aske amisse.

Five defects there be in thy prayer, that this is to be imputed unto.

First, Either thou prayest not fervently, and earnestly for this, but there are [ 1] some other things that thou dost more affect, and more earnestly desire, then thou dost this. Whereas thou shouldst seeke, and desire this above all things in the world, and say of it, as David doth, Psal. 63.3. Thy loving kindnesse is bet∣ter then life.

A second defect in thy prayer may bee this, that thou livest in some knowne [ 2] sin, unrepented of. If thou prepare thine heart (saith Zophar, Iob 11 13, 14) and stretch out thine hand towards him, if iniquity be in thine hand, put it farre away, and let not wickednesse dwell in thy tabernacles. Hee, whose conscience telleth him, he doth somewhat daily, and purposeth still to doe that he ought not; or somewhat he daily omitteth to doe, and doth not yet resolve to doe, which he ought to do, can have no hope to find comfort by his prayer.

A third defect in thy prayer, that may bee the cause why thou speedest no [ 3] better, may bee: that thou art not humbled enough in thy prayers for this. I tell thee this is a suit worth the setting of a day apart, and keeping of a secret fast for Of this spirit of infidelity that possesseth thee, and whereby thy poore heart is so vexed, and tormented, it may bee Christ hath said as once he did of another spirit, Mark. 9.2••. This kind can come forth by nothing, but by prayer and fasting. Remember what I told thee out of Levi. 23.27. Of all the dayes of thy life, the day of humiliation, wherin thou afflictest thy soule in pray∣er and fasting, will prove the day of atonement betweene God and thy soule; thou canst use no meanes to get assurance of thy atonement and reconciliation with God, better then that.

A fourth defect in thy prayer, that may perhaps bee the cause why thou [ 4] speedest no better, is this, that thou prayest not in faith for this blessing. Thou usest to pray out of this perswasion, that thy heart telleth thee, that thou must doe it, God hath commanded thee to pray, thy conscience will checke and smite thee if thou doe neglect it. But thou dost not when thou prayest, set be∣fore thy mind the promises of God. Such as that is, Iohn 16 22. Verily, verily, I say unto you; Whatsoever yee shall aske the father in my name, hee will give it you. And that Luke 11.13. If yee beeing evill, know how to give good gifts to your children, how much more shall your heavenly father give the holy spi∣rit to them that aske him? And this holy spirit is the spirit of adoption, that witnesseth with our spirit that wee are Gods children, as the Apostle speaketh, Rom. 8.16. These, and those other promises we heard of before, wee should thinke on when we pray, and verily expect the performance of them. Thus did David. I prevented the dawning of the morning, and cryed (saith hee, Psalme 119.147.) I hoped in thy word. As if he should say, The gracious pro∣mises thou hadst made in thy word, encouraged mee to it. So dost not thou, Thou prayest for comfortable assurance of Gods favour, but thou dost not looke to obtaine it by thy prayer, nay thou hadst no hope to obtaine it. And so by this thy infidelity when thou prayest, thou setttest up a wall of partition be∣tweene God and thy prayer, to keepe it from having any accesse unto him. Let not that man thinke (saith the Apostle, Iames 1.7) that hee shall receive any thing of the Lord. The Lord useth to answer his people in their suites, as

hee did the two blind men. Matthew 9.29. According to your faith bee it unto you.

[ 5] The fift and last defect in thy prayer, that may bee the cause why thou receivest no comfort by it, is this, that thou faintest in prayer. Because thou hast so long sued to God for assurance, and comfort, and canst yet re∣ceive none, thou hast beene weary of prayer, and given it over; and so hast limited the holy one of Israel, as they did, of whom the Prophet complaineth, Psalme 78.41. whereas our Saviour hath taught us by the parable of the un∣righteous judge, and the widow, Luke 18.1. that wee ought alwayes to pray, and not to faint. Blessed are all they that wait for him, saith the Prophet Esa. 30.18. As if hee had said, They that wait, shall not loose their labour, they shall certainly obtaine their suit in the end. This is a blessing (I tell thee) worth the waiting for. Many a Saint of God hath waited many yeares for this suit before they have obtained it, and when they have obtained it at the last, have thought themselves happy men. And thus much shall serve to have beene spoken of the first sort of meanes; the other we must leave till the next day.

Notes

• Means 1
• Applic.
• Applic.
• Applic.