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 CXVI. On Psalme 51.6. Aprill 28. 1628.

FOlloweth the second use of the Doctrine,* 1.1 namely the use of exhortation, and that is double according to the two severall branches of the Doctrine.

For first, If no duty we performe to God in his worship can please him, nor [ 1] doe us any good, unlesse it bee done with understanding, therefore wee must bee exhorted, that if wee desire to bee saved, wee would make this our first care and endeavour to get knowledge. With all thy getting (saith the wise∣dome of God, Prov 4 7. with all thy possessions whatsoever it cost thee) get understanding. And that for this cause chiefly, because till a man by catechising and preaching of the word, be brought unto knowledge; all his prayers and o∣ther services he doth to God, are in Gods account no better then the sacrifice of a foole, as you heard the last day out of Eccl. 5.1. He that said to his people e∣ven under the law, Hosea 6.6. I desire knowledge more then your burnt offe∣rings. As if he had said, I was ever of that mind, even when I did most straitly command the offring of sacrifices, and seemed most pleased and deligh∣ted with them; he will much more say to us that live under the Gospel, I desire knowledge, more then your prayers, more then your comming to the Commu∣nion, or any other service you can doe unto me.

Certainely most men do not beleeve this. And that appeareth in three things that may be observed in the dispositions,* 1.2 and humours of men.

First. All men hold themselves bound to serve God, all men thinke they [ 1] sin that doe not use to pray, but few or none hold themselves bound to use the meanes to get knowledge; they are grossely ignorant, and desire to conti∣nue so. Of the most people in our congregations, the Lord may justly take up that complaint which hee made of Israell, a little before the capti∣vitie, Ieremy 4.22. My people (for so they professe and hold themselves to be) is foolish, they have not knowne me, they are sottish children, and they have no

understanding, they are wise to doe evill, but to do good they have no knowledge.

[ 2] Secondly. For other of Gods ordinances, they will seeke to Gods ministers, and crave their helpe. If they have a child borne, they will seeke to the mini∣ster to have it baptized, but they will never seeke to the minister, nor crave his helpe for the catechising and instructing of their children, when they come to yeares of capacity, they make no hast, they shew no forwardnesse in that at all. So they seeme to make great conscience of comming to the Communion, and thinke they were undone if they should not receive it once a yeare, but for hea∣ring of the word, they care not at all, it would be no trouble at all unto them to want that. Ye fooles and blind (saith our Saviour to the ignorant, and superstitious Pharisees, Mat. 23, 19.) whether is greater, the gift, or the altar that sanctifieth the gift? So may I say to these men, ye fooles and blind, whether is greater, the Sacrament, or the word that sanctifieth the Sacrament? The seale, or the cove∣nant of God, that is confirmed by that seale?

[ 3] Thirdly and lastly. Whereas they seeme to love those other parts of Gods worship well, yet in this point they are like unto those the Lord speaketh of, Ps. 50.17. They hate instruction. Not generall instruction it may be, but to be dealt withall particularly in this kind (which is certainely of all other the best way to bring an ignorant soule unto knowledge, this was that reasonning which the A∣postles used so much in instructing such as they sought to bring unto knowledge of which you may read, Act. 17.2.17.18, 19.19.9. and in other places to be in∣structed I say thus particularly, they hate it & cannot abide it. If a master of a fa∣mily shal constantly use to catechise his servants, and examine them particularly concerning their knowledge, and what they have learned, ô how will they hate such a service? If a minister shall examine them concerning their knowledge be∣fore they come to the sacrament, and (finding them ignorant) keep them from it till they be better instructed, they will hate him for this, more then for any indig∣nity or wrong he can do unto them. They hate teaching, they hate the best means that can be used to bring them unto knowledge. O that these men would well consider of two places of scripture, that do notably set forth their sin and danger. The first is, Pro. 5.12. Where the wisedome of God speaking of that anguish of soule, that many lewd men feele on their death-bed, bringeth them in complai∣ning of this, as of a chiefe cause of it. Oh saith he, how have I hated instruction? As if he had said, In my youth and health, I could not abide to be taught, and now this is that, that of all other my sins, lyeth most heavy upon my conscience. Cer∣tainly, all places do afford daily examples of this. And who knoweth how soone this may be his owne case? The second place is that in Pro. 1.27, 28, 29. When distresse & anguish commeth upon you, then shal they call upon me, but I will not an∣swer, they shall seeke me early, but they shall not find me, for that they hated know∣ledge. Observe foure things in these words. 1. Distresse and anguish will come one day upon the most secure and senslesse sinner, and who knoweth how soone this distresse and anguish of soule may come upon him? 2. In distresse and an∣guish, the most secure and senslesse sinner, & such as care least for God and good∣nesse, are wont to seeke unto him, then they will pray and cry unto God, they will make shew of much goodnesse, they will desire the helpe of good men in prayer. 3. God useth to despise and reject the prayers that such men make un∣to him in their greatest distresse, or that others do make for them. 4. The maine sin that provoketh the Lord so against such men, that causeth him thus to reject their prayers, is this, because they hated knowledge in the dayes of their health and peace, they had hated and despised the meanes of knowledge and grace. And so much shall serve for the first exhortation.

[ 2] The second exhortation which riseth from the second branch of the Do∣ctrine is this. That seeing no ordinance of God, no part of his worship, can doe us any good, unlesse the Lord worke with it, that his co-operation

and blessing in the very life and soule of every ordinance of God; that therefore we would not rest in our performance of any duty of Gods wor∣ship, but make this our chiefe care to find that God is with us in it, that hee worketh with every ordinance of his in our hearts, and blesseth it unto us. Wee that are preachers should labour so to preach, as wee may find God working with us, and blessing our labours. This was Pauls maine desire to see fruit of his labours. Hee longed to be with the Romanes, as hee saith, Rom 1.13. that he might have some fruit among them also, as hee had among the other Gentiles. And hee professeth, Phil. 1.22. that this fruit of his labour (which hee desired, and looked to find in his ministery) was the only thing that made him willing to live. And you that are Gods people should looke unto, and desire this chiefly in your hearing, that you may find God in this ordinance, that you may heare the Lord speaking to your hearts, and feele his arme revealed in it. I will heare (saith the Psalmist, Ps. 85.8.) what God the Lord will speake. And all of us should strive to find God with us in our prayers, not onely by the helpe hee yeeldeth us in them, by quickning and assisting us. This is that which the Apostle, Iude 20. calleth praying in the holy Ghost. But also wee should observe, what answer the Lord returneth to our prayers, what fruit wee have of them. In the day of my trouble I will call upon thee, for thou wilt answere mee, saith David. Psalms 86.7. O hee stood much upon this, and could not bee satisfied without it. H••are me ô Lord (saith he, Psal. 27.7.) when I cry with my voice have mercie also upon me, and answer me. Certainely so should every one of us doe likewise.

But for the better enforcing of this exhortation, 1. I will give you some motives to stirre you up to seeke this. 2. I will direct you to some meanes whereby you may obtaine it. 3. Lastly, I will answer an objection that ma∣ny of Gods people are apt to make against themselves in this case, because they do not profit by Gods ordinances, nor find his presence in them. For mo∣tives therefore consider.

First.* 1.3 That as it is a curse, and great signe of Gods displeasure, when a man using and enjoying all outward meanes of health and strength of body, or of wealth and increasing in his worldly estate, cannot find that hee is ever a whit the better by them, because God with holdeth his blessing from them; and so it is spoken of Haggi 1.6. when a man eateth and drinketh that that is whol∣some and good, but it neither nourisheth, nor satisfieth him; when a man laboureth hard in his calling, and getteth well by his labour, but is never the richer at the yeares end. As this I say is a sensible judgement of God, and such a one as every one will acknowledge to bee a signe of Gods displea∣sure; So is it certainely as evident a curse, and signe of Gods wrath, when a man enjoying and using all outward meanes of grace, he ••••adeth, and heareth the word, he prayeth, and receiveth the Sacrament ordinarily, yet thriveth not one jot in grace by them, because God worketh not with any of these meanes, nor giveth his blessing to them. And so is this spoken of, as of a great curse of God, Matthew 13.14. Hearing ye shall heare (that is, yee shall heare my Prophets, mine owne sonnes (for of such hearing hee speaketh) ordina∣rily, diligently) and shall not understand (as if hee had said, you shall bee never the better for it) and seeing yee shall see, (you shall have all the helpe your eye can yeeld you, to bring you to grace, as you know, that not onely in the workes of God, but in the sacrament also the Lord hath appoin∣ted our eye to bee a great helpe to our faith) but you shall not perceive. The like is also said of a prayer, Esay 1.15. When yee make many prayers, I will not heare you.

Secondly.* 1.4 As in all other the meanes of our comfort in this life, this is the

maine ground of our joy, to find that the Lord is with us in them. David be∣haved himselfe wisely in all his wayes (saith the holy Ghost, 1 Sam. 18.14.) and the Lord was with him. So it is said of Ioseph, Gen. 39, 20.21. that he was cast in∣to prison, but the Lord was with Ioseph. As if hee had said, Ioseph was a happy and a comfortable man, even in prison, because the Lord was with him. So it is spe∣cially a maine ground of comfort to us, when we can find God is with us in his worship, prospering and blessing that unto us; when we can say of every service we have done unto God, of every part of his worship that we have performed as the Church doth, Esa. 26.12. Lord thou wilt ordaine peace for us, for thou also hast wrought all our works in us.

* 1.5Thirdly. If we profit not by Gods ordinances, we make our selves guilty of an hainous sin, even of taking Gods name in vaine. For what is it to take Gods name in vaine, if this be not, when we ordinarily read, and heare his word, and receive his sacraments, and use to pray, and all in vaine▪ receive no profit, are ne∣ver the better for it? And certainly God will not hold them guiltlesse that take his name in vaine, Exod. 20.7.

* 1.6Fourthly and lastly. If God be not present, if he worke not with his ordinan∣ces in us in mercy, he will bee present, and worke with them in us in judge∣ment. If we be not the better for them, certainly wee shall be the worse for them; where Gods ordinances prove not a savour of life, they will prove a sa∣vour of death, 2 Cor. 2.16. See an experience of this in Iohn 13.27. After the sop (and that was after hee had communicated with Christ in the passeover) Satan entred into Iudas. And would to God wee had not dayly examples of this every where? In which respect the Apostle biddeth the Corinthians take heed, 1 Cor. 11.34. that when they came to receive the Communion, they came not together unto condemnation.

Now if you would know the meanes, how wee may obtaine this, that God may be with us, and worke with us in all his ordinances, making them effectuall in us, to those ends hee hath ordained them for; they are foure principally.

* 1.7First. Wee must performe every duty of Gods worship with feare, least we should by our loose and carelesse performance of it, offend God, and loose that we come for, misse of his blessing in it. Serve the Lord with feare, saith the Prophet. Psalme 2.11. That which our Saviour saith of one of Gods ordinances, Luke 8.18. Take heed how yee heare, may bee said to us like∣wise of every other duty in Gods worship, take heed how ye receive, and how you pray, and how you read the word also. You have heard in the motives just cause we have to doe so Let us have grace, whereby wee may serve God acceptably (saith the Apostle, Heb. 12.28, 29. And how is that) with reverence and godly feare, For our God is a consuming fire, saith he. As if he had said, We can never serve God acceptably, unlesse we doe it in an high reverence of his glorious greatnesse, and of his ordinances, and with feare of offending him by our loose and carelesse performance of it.

* 1.8Secondly. If we would have God to joyne with us in his ordinances, and to doe his worke in our hearts by them, we must strive to come to them in more humilitie, and sense of our owne unworthinesse. The Lord is ••igh to them that are of a broken heart, saith David, Psalme 34.18. This is said to be one of the maine duties, that God requireth of all his people. Micah 6.8. To walke hum∣bly with thy God. There is no hope that he will walke with us, converse with us, joyne and worke with us in his service, unlesse we walke humbly with him. See an example of this in Paul, he was a man that God did marvellously assist and worke with in his ministery; see the reason of it, Act. 20.19. He served the Lord with all humility of mind, and with many teares.

* 1.9Thirdly. If we would have God to worke with us, and blesse his ordinances

unto us, we must come to them in repentance, casting of every known sin before we approach unto God, with a full resolution, never to take it up againe. The necessity of this the Lord taught his people under the law by this ceremony, Exod. 30.20. When Aaron and his sons goe into the tabernacle of the congrega∣tion, they shall wash with water, that they dye not. And as the Lord intended by that ceremony, to teach us that are his ministers, how dangerous a thing it is for us, to meddle with the service of God, till wee have sanctified, and cleansed our selves from all our filthinesse, both of flesh and spirit; so hath hee taught all his people, that it is no lesse dangerous for them to come before him in any part of his worship, being yet in our sinnes. See this in the extraordinary worship of God. Sanctifie a fast, sanctifie the Congregation, saith the Prophet, Ioel 2.15, 16. The people of God are not fit to keepe a fast, we cannot expect, that the day of our fast will proove a day of atone∣ment betweene God and us, unlesse wee bee carefull before our fast to san∣ctifie our selves, to search out, and purge our selves from all our knowne sins. See this also in ordinary duties of Gods worship. 1. For the Sacrament, It is evident by Hezechiahs prayer, 2 Chron. 30.19. 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary, before they did presume to receive the passeover. 2. That God was offended with the people there, that neglected this, for he prayeth that God would not lay that sin to their charge, and upon his prayer God healed them. And in obedience to that law, it is said, Iohn 11, 55. that in Christs time many went out of the country up to Ierusalem before the passeover, to purifie themselves. And our Saviour after the passeover, before he celebrated the Sacrament of his bo∣dy and bloud with his disciples, washed their feete, as wee read, Iohn 13.5. And those bodily purifications, and washings, did signifie (certainly) the purging, and cleansing of the soule from sinne, by the bloud and spirit of Christ. No man may hope to receive any good by the Sacrament, that hath not care before hee goe to it, to purge, and cleanse himselfe from his sinnes. 2. For the ministery of the word. Every one (saith the Lord, Eze. 14.7, 8.) which separateth himselfe from mee, and setteth up his idols in his heart (every mans lust wee know is his idoll, covetousnesse is idolatry, Col. 3.5.) and putteth the stumbling blocke of his iniquitie before his face (affecteth it, loveth it, cannot looke of on it) and commeth to a Prophet to enquire of him concerning mee (see∣keth to know my will out of my word) I will set my face against that man, saith the Lord. Certainely that man, that bringeth to the hearing of the word, any knowne sinne with him in his heart, affecteth it, loveth it, is not wil∣ling to part with it, separateth himselfe from God, can have no hope that God will joyne or worke with him in this his ordinance, nay hee highly provoketh God by comming to it in this manner. Wherefore (saith the A∣postle, 1 Pet. 2.1.2.) laying aside all malice, & all guile, and hypocrisies, and envies, and evill speakings, as new borne babes, desire the sincere milke of the word, that ye may grow thereby. As if hee had said, There is no hope wee should ever grow in grace, or thrive by the word in the best ministery under heaven, if our care bee not before wee come to it, to lay aside all our knowne sinnes with full purpose of heart, never to take them up againe. 3. Lastly. For prayer. If thou prepare thine heart, and stretch out thine hands toward him (saith Zophar, Iob 11.13, 14.) if iniquitie bee in thine hand, put it farre away, and let not wickednesse dwell in thy tabernacles. As if hee had said, If a man before hee goe to prayer, bee not carefull to cast away all his knowne sinnes, nay, if hee winke at, or beare with any sinne that hee knoweth to be in his family, he can have no hope to find audience or acceptance with God in any prayer, that hee maketh unto him. So that you see how un∣doubted a truth it is which the Prophet speaketh. Esay 59.2. Our iniquities

will separate betweene us, and our God. Certainely this is the maine cause why all Gods ordinances prove so fruitlesse to us, wee read and heare, and receive the Sacrament and pray ordinarily, yea wee sometimes keepe fasts too, and yet are never the better. Though God have promised hee will meet with his people in his publique worship, There (that is, in the taber∣nacle of the congregation) I will meet with the children of Israel, saith the Lord, Exodus 29.43. (And hee hath bound himselfe every whit as much to meet with his people in his publique worship under the Gospell as hee did then, as is plaine, Matth. 28.••0.) yet wee frequenting the tabernacle of the congregation ordinarily, can seldome or never meet the Lord there, nor find his gracious presence there; What is the cause of this? Surely some knowne sinne (we harbour in our selves, and which wee have no care to purge our selves of, when we should goe to God) breaketh the meeting and seperateth betweene us and our God. So that to conclude the third Meanes, If it bee in∣deed a trouble to us that we feele no more life and power, no more fruit and comfort in any of Gods ordinances, let us learne of Saul and do as he did, 1 Sam. 14.37, 38. When he had sought to God and the Lord answered him not, he re∣solveth to search and find out by the best meanes that he could the speciall sinne that was the cause of it. And so should we do.

* 1.10Fourthly and lastly, If wee doe indeed desire that God would accompa∣ny his ordinances and worke with them in our hearts we must beg this of God by fervent prayer. This course wee should take in all things we are trou∣bled with the want of, in every thing wee doe desire. Bee carefull for no∣thing (saith the Apostle, Philip. 4 6.) but in every thing by prayer and sup∣plication with thankesgiving, let your request bee made knowne unto God; As if he had said, Acquaint God with all your desires. But in our spirituall wants especially we should doe this. No suit we can make to God pleaseth him so well, as this when we beg grace of him. It pleased the Lord (saith the Text, 1 King. 3.10.) that Solomon had asked this thing; that is to say, Wisedome and grace to governe well. Neither is there any suit that we may be so sure to speed in, as this. How much more (saith our Saviour, Luk. 11.13.) shall your hea∣venly father give the holy spirit, to them that aske him?

And thus have I finished the two first things that I promised to handle in the enforcing of this exhortation; it followeth that I proceed to the third and last thing; that is to say, To answer that, which many good hearts are apt to object against themselves in this case.

* 1.11There is no one thing that many of Gods servants doe more complaine of and mourne for then this, that in no action or occasion of their life. they are so heartlesse or uncomfortable as in the duties of Gods worship; they profit not by any of Gods ordinances, the Lord worketh not with them in their hearts. For this they mourne and vexe themselves as judging it to be a certaine signe that they are forsaken of God, and out of his favour; yea they are even apt to resolve with themselves, as good never a whit as never the better; it is to no purpose for them to frequent the ordinances of God any longer, seeing they are never the better for them.

* 1.12To these good soules I have two things to say. 1. Somewhat for their di∣rection. 2. Somewhat for their comfort.

[ 1] First, For thy direction I must say unto thee, that 1 Seeing thou art expressely commanded of God, to read and heare the Word, to receive the Sacrament, to pray; 2 and that these are the meanes he hath ordained to work grace in thee and to save thee, if ever thou be saved; Therefore thou must 1 hold thy selfe bound to use them still, even though yet thou think thou dost receive no good by them; 2 strive to use them in obedience to God; 3 use those foure meanes thou hast beene directed; 4 wait for Gods blessing in the use of them. Remember what

the Apostle saith, Gal. 6.9. Let us not be weary of well-doing for in due season wee shall reape, if we faint not. Thou must do as those poore impotent persons did, Ioh. 5.3. they came to the poole of Bethesda and lay waiting there for the moving of the water; So must thou still bring thy selfe to these ordinances of God, and wait till God shall be pleased to stirre and move thy heart by them. We read of Iacob that when the Lord had wrastled with him, and seemed desirous to leave him and be gone, Gen. 32.26. Iacob resolved he would not let him goe till hee had blessed him; So should all true Israelites doe, follow the Lord constantly in the use of his ordinances, and resolve never to leave him, nor give him over till hee have blessed them.

Secondly, I have foure things to say for the comfort of these poore soules [ 2] that thus complaine of themselves.

First, It is a blessed signe that thou canst thus desire to find Gods gracious [ 1] presence in his ordinances blessing them unto thee, and mourne for the want of it. When the Spouse mourned and kept such adoe because Christ had with∣drawne himselfe from her, it was nothing but love that made her doe so. Tell him (saith she, Cant. 5.8.) that I am sicke of love. And you know who it was that said, Matth. 5.3, 4. Blessed are the poore in spirit, blessed are they that mourne thus.

Secondly, They that can thus desire to profit by Gods ordinances, shall cer∣tainely [ 2] find good by them in Gods due time. He will fulfill the desire of them that feare him, saith the Prophet, Psal, 145.19. And this is the happinesse (saith our Saviour, Mat. 5.6.) of them that hunger and thirst after grace, that they shall certainely be satisfied.

Thirdly, It may be God hath already beene graciously present with thee in [ 3] his ordinance and met thee there, and done thee much good by them, though thou do not feele and perceive it. God speaketh once, yea twice (saith Elihu, Iob 33.14.) yet man perceiveth it not. He teacheth many a good thing to some of his ser∣vants, and they learne it too, and yet cannot perceive that they have learned any thing, that they have profited at all. Surely God is in this place (saith Iacob, Gen. 28.16. he perceived it then) and I knew it not.

Fourthly and lastly, Even this is a certaine signe they have already profited [ 4] by the meanes of grace, and God hath made them effectuall in their hearts, be∣cause they do so well discerne their own unprofitablenes, because they mourne so for it, because they do so much desire to receive good by them. The time was when thou discernedst no ignorance or other corruption, till thou became a constant hearer, thou wert never troubled with such matters. Thou canst say with Paul, Rom. 7.9. I was alive without the law once. What is it then that hath wrought this change in thee? Is it not the Word and Gods working with it. Whatsoever doth make manifest is light, saith the Apostle, Ephes. 5.13. It is not corruption but grace that discovereth to a man his own wants and corruptions. And this was a certaine signe that that poore man, Mar. 9.24. had true faith in him, because he mourned so for his unbeleefe, and did so desire to beleeve.

Notes

• * 1.1

  Vse 2.
• * 1.2

  Applic.
• * 1.3

  Motive 1
• * 1.4

  Motive 2
• * 1.5

  Motive 3
• * 1.6

  Motive 4
• * 1.7

  Means 1
• * 1.8

  Means 2
• * 1.9

  Means 3
• * 1.10

  Means 4
• * 1.11

  Object.
• * 1.12

  Answ.