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 VIII. On the Title of Psalme 51. Decemb. 14. 1625.

WEe have already heard that in the means that are here mentioned wher∣by David was brought unto repentance, two things are to be observed. 1. That Nathans ministery was the meanes to recover him. 2. What that course was that Nathan held with him, and whereby he did so mightily pre∣vaile. The former of these wee finished the last day, and it followeth now that we proceed unto the second.

This is set downe in the 2. Sam. 12.1.—14. But I intend not to handle the whole speech of Nathan, but onely to observe this in it in generall, that he did particularly, and boldly reprove him, and denounce Gods judgement against him, and by that meanes he brought him unto repentance. The parable where∣by he laid open the odiousnesse of his sinne in another mans person moved him not, but when he directed his speech to him in particular, and boldly, and sharp∣ly reproved him, that (through the blessing of God) prevailed mightily with him.

Now from this thus observed, in the course that Nathan tooke with David, this Doctrine ariseth for our instruction.

That the ministery that God hath sanctified for the conversion of sinners, and wherein hee useth to shew his mighty power that way, is such a ministery as appli∣eth the word particularly to the hearers, such as plainely and boldly reproveth sinne.

See the proofe of this Doctrine in three points.

[ 1] First, the best preachers and Prophets, to whom the Lord hath in his word gi∣ven greatest testimony, were wont to preach in this manner; they were wont to reprove sinne boldly, and without partiality, and plainely, and particularly, so as the party they desired to reforme, might know himselfe to be meant. So did Eliah speake to a King, 1. Kings 18.18. It is thou and thy fathers house that have troubled Israel, in that yee have forsaken the commandements of the Lord, and thou hast followed Baalim. So preached Iohn the Baptist (who came also in the spirit, and power of Eliah, Luke 1.17) to another King Luke 3.19. He∣rod the Tetrach was reproved by him for Herodias his brother Philips wife, and for all the evils that Herod had done. Thus did the Prophet Malachy preach, Mala. 2.1. And now ô ye Priests, this commandement is for you. And thus did the Prophet Hosea preach, Hos. 5.1. Heare ye this ô Priests, and hearken ye house of Israel, and give ye eare, ô house of the King. You see how particularly they dealt, and how boldly also, not with the common sort of the people only, but even with Kings, and with Priests; whom it hath ever beene as dangerous a matter, and cause of greater persecution to meddle with, then with Kings them∣selves. Yea, this was so usuall in the ministery of the Prophets, to reprove and

denounce judgements against sinne, that it is made a note of difference to di∣stinguish the true Prophets from the false, Iere. 28.8. The Prophets that have bin before me, and before thee of old, prophesied both against many countryes, and against great Kingdomes of warre, and of evill, and of pestilence. And Mic. 3.5.8. The Prophets make my people erre, that bite with their teeth, and cry Peace. But truly I am full of power by the spirit of the Lord, and of judgement, and of might, to declare unto Iacob his transgression, and to Israel his sinne.

Secondly, God hath straitly injoyned his servants to preach thus, and com∣manded [ 2] them in this manner to reprove sinne, as a chiefe worke and duty of their ministery. And in this proofe observe an answer to an objection that is made by some against the former proofe taken from the example of Eliah, Iohn Baptist, and the Prophets, for they (say some) had another manner of spirit, ano∣ther manner of power & authority, then the ministers of the Gospel now have. And indeed I cannot deny but this is true in some part, for the Prophets. 1. Had an immediate calling from God. 2. Spake by divine inspiration, so as they could not erre, either in the matter that they delivered, or in the manner of their delivery, 2. Pet. 1.21. Yet in this point there is no difference betwixt us, and them, we also are bound aswell as they to apply our doctrine, and to re∣prove sinne boldly, and particularly. Observe therefore, that this manner of preaching, is enjoyned to the ministers under the Gospel, as a chiefe worke of their ministery. See this first in the commandement given by that Evangelicall Prophet, Esay 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Iacob their sinnes. As if he had said, Do it zealously, and with feeling, cry aloud; do it boldly, and without partia∣lity, spare not; doe it plainely, and particularly shew my people their transgressions, and their sinnes. Two other commandments we find for this: the one, Tit. 2.5. These things speake and exhort, and rebuke with all authority, the other is, 2. Tim 4.••. Preach the word, be instant in season, and out of season, reprove, rebuke, exhort with all long suffering, and doctrine, Where observe both that applica∣tion is made the chiefe part of preaching, and that reproving of sinne, is made the chiefe part of application. Yea, observe in what manner the Lord hath commanded his servants to preach, in this manner, thus plainly and boldly to reprove sinne in their ministery, 2. Tim. 4.12. I charge thee before God, and the Lord Iesus Christ, who shall judge the quicke and the dead, at his appearing, and in his Kingdome, preach the Word, reprove, rebuke, &c. And Iere. 1.17. Gird up thy loynes, and arise, and speake unto them, all that I command thee: be not dis∣mayed at their faces, lest I confound thee before them.

Thirdly, this kind of preaching is that wherein God hath beene wont to [ 3] shew his power most, and to worke most mightily with, and wherein indeed the very life and power of preaching doth chiefly consist. This is plaine in this example of David, till Nathan dealt thus roundly, and particularly, and told him, 2. Sam. 1••.7. Thou art the man, he could do no good on him. By this course also Peter prevailed so with the three thousand mentioned, Acts 2.36, 37. And so did our blessed Saviour with that woman of Samaria; when hee had ef∣fectually discovered to her her foule sinne. Iob. 4.18. He that thou now livest with, is not thy husband; yea verse 29. He told her all things that ever she did, then she that before was most secure, & made no reckning of him, but could dis∣course very malaperdy with him, now beganne to have her conscience awake∣ned, and to acknowledge and reverence him, not only as a Prophet, verse 19. but even as the Christ, and Saviour of the World, verse 29. This is the manner of preaching, which makes men feele and acknowledge the mighty power of God in his ordinance; and fall downe (as the Apostle saith, 1. Cor. 14.24, 25.) and worship God, and say, of a truth, God is in you, when the hearer feeleth himselfe to bee convinced of all, and judged of all, and the secrets of his heart

manifested to him. Now the reasons and grounds of this Doctrine, are princi∣pally three.

First, Every man (through that selfe love, and hypocrisie that is in his heart) is apt to put of from himselfe to others generall doctrines and reproofes, is wont to be little moved or affected with them; they make no more use of them then little children can doe of a great loafe that is set before them, the Word must be cut and divided to them. 2. Tim. 2.15. and every one his owne portion given unto them, by a wise steward, Luk 12.42. or else they will never bee a∣ble to make good use of it. The generall parable whereby Nathan did nota∣bly lay open the foulenesse of his sinne, made David vehement, and fierce a∣gainst another man that should doe so, 2. Sam. 12.5, 6. but it never brought him to any touch of heart for his owne sin; but when Nathan applyed his doctrine to him verse 7. then he was humbled, ver. 13. So the Iewes while Christ spake in a parable (as in generall doctrine and reproofe) of their sinne, they posted it of to others, and gave a most sharpe censure of them that should offend in such sort, Mat. 21.41. They say unto him, he will miserably destroy those wicked men, and let out his vineyard unto others, but when he applied it unto them in parti∣cular, ver. 45, 46. then they were moved.

Secondly, Till mens sinnes be effectually discovered unto them, they can neuer attaine to any soundnesse of faith, or of any other saving grace, Tit. 1.13. Rebuke them sharply, that they may be sound in the faith. So we shall find, Iohn 16.8. that this is the course which the spirit, the comforter, useth to take in bringing Gods elect to true comfort. When he is come (saith our Saviour) hee will reprove the world of sinne. And Esa. 61.3. None can ever attaine to the happinesse to be called trees of righteousnes, the planting of the Lord, till they have first beene mourners for sinne, and have had in them the spirit of heavinesse. Nay, till then, men can never seriously desire salvation. So that in this respect also, the ministery whereby God useth to convert sinners; must needs be such as doth plainly, and boldly reprove sinne.

Thirdly, The Lord useth to worke most mightily with, and to blesse the ministery of such of his servants most, as are most faithfull to him in their mini∣stery. It is the chiefe grace that God delighteth in, and requireth in his stew∣ards, and servants, that they be faithfull. 1. Cor. 4.2. It is required in stewards, that a man be found faithfull. Ier. 23.28. He that hath my word, let him speake my word faithfully. Such the Lord useth to worke most mightily by. This is given for a reason, why Levies ministery was so powerfull and effectuall, that he did turne many away from iniquity, Mal. 2.5, 6. He did himselfe feare God, and iniquity was not found in his lips. Now the faithfulnesse of Gods messengers, consi∣steth principally in this, even in delivering his whole message, Acts 20.26, 27. I take you to record, that I am pure from the bloud of all men, for I have not shun∣ned to declare unto you, all the counsell of God. The faithfulnesse of Gods stew∣ard, consisteth chiefly in giving to every one in Gods family, their owne portion in due season, Luke 12 4••. The faithfulnesse of the Preacher consists in fitting his doctrine to his audience, and discovering to them their speciall sinnes; as Paul did, when he preached before Felix, Acts 24.25. He spake so of righteous∣nes, temperance, and the judgement to come, that he made Felix to tremble.

This Doctrine serveth, 1. for instruction; 2. for exhortation; and 3. for reproofe.

And it serveth for the instruction, first of you that are the people of God, the hearers of his Word, secondly, of us that are his messengers and servants.

And it serveth to teach you two things.

First, What is the true cause of that bitter hatred that the World hath ever borne to Gods faithfullest ministers. No people have ever beene so much hated and persecuted in the World as they. Christ bids his Apostles looke for no

better entertainement in the World, then to be reviled and persecuted, and to have all manner of evill spoken of them, and tells them the Prophets of God had beene so used before them, Matth. 5.11, 12. And Paul saith of himselfe and the rest of his fellowes, that they found their Masters words true, in their owne experience, for they were reviled, and persecuted, and defamed, and counted continually (unto this day saith he) as the filth of the World, and the off-scouring of all things, 1. Cor. 4.12, 13. And when God opened unto him at Ephesus, a large and effectuall doore (that is, blessed his ministery mightily, and gave it en∣trance into the hearts of his people) hee tells us, there were many adversaries raised up against him, 1. Cor. 16.9. Yea, this hatred of the World doth so inse∣parably follow the faithfull ministers (as the shadow doth the body) as it is made a note of an unfaithfull minister, not to be thus hated in the World, Luke 6.26. Woe be to you when all men shall speake well of you, for so did their fathers to the false Prophets. And Gal. 1.10. If I yet (after so long preaching) pleased men, I should not be the servant of Christ. Will you know the true cause of this; Alas, it cannot otherwise be, they use (according to the charge the Lord hath laid upon them) to cry out boldly, plainly, and particularly against the sinnes of all men. When the Prophet Ieremy complaineth, Iere. 15.10. that though he had neither lent on usury, nor borrowed on usury, yet every one did curse him: he gives this for the reason of it, that he was a man of strife, and a man of contention with the whole earth. And this reason Ahab gives, why he hated Mi••ajah the Prophet, for he doth not prophecie good concerning me, but evill, saith he. 1. Kings 22.8. The two witnesses by their ministery did vexe and torment men, Revel. 11.10. And this hath made many a good man even afraid to enter upon this thankelesse office and function. Moses was so, as you shall find by the excuses he made, Exod. 3.11. and 4.10. And Ieremy was so, Ier. 1.6. And Ionah was so, Ionah 1.3. Yea for this cause, many a good man being in this function, hath had strong tentations, either to give it over, or at least to give over his faithfulnesse in reproving sinne, because it bred him so much dis∣pleasure and hatred of men. So was it with good Ieremy, Iere. 20.9. I said I will not make mention of him, nor speake any more in his name, (I will give over preaching) but his Word was in my heart as burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. Thinke not, thinke not (belo∣ved) that it is any pleasure to us, to cry out against your sins; Alas, we are menlike your selves, too desirous to have every bodies good wil; it may be it troubleth us as much to do it, as it doth you, and we would be as glad to forbeare it, as you would have us to be, if we could do it, if we durst do it. Consider well I pray you of this true cause, why we are so disliked, and hated in the world, and you will discerne great cause. 1. Why you should not be apt to receive the evill reports you may heare of Gods faithfull ministers, 1. Tim. 5.19. Against an Elder ••eceive not an accusation; Alas man, consider evill will never speake well. 2. Why you should pray heartily for them that God would protect, comfort, and incourage them, as the Apostle teacheth you, 2. Thess. 3.1, 2. Pray for us, that we may be delivered from unreasonable men. For Satan and his instruments will never give over practising against them. 3. Why your selves should yeeld them all the comfort, and incouragement, you can in their ministery, as Paul speaketh concerning Epaphroditus, Phil 2.29. Receive him in the Lord with all gladnesse, and hold such in reputation. Matth. 10.41. He that receiveth a Prophet, in the name of a Prophet (loves him the better for his faithfulnes) shall receive a Propets reward.

Secondly, this doctrine serveth to teach you how profitable it is for the peo∣ple of God to have, and to depend upon an ordinarie ministery of such as know [ 1] them well. For every one of Gods people to have a pastor of their owne to depend upon, that liveth among them. This the Apostle teacheth us, 1 Thes. 5.12

Wee beseech you brethren to know them that labour among you, and are over you in the Lord, and admonish you. David knew this, and therefore though hee were himselfe a great Prophet, yet kept three Seers and Prophets about him that lived with him continually, but to know him well, and to observe his wayes, that they might doe him the more good by their ministery, the one was Nathan, 2. Sam. 7.2. the other Gad, 2. Sam. 24.11. and the third was Ieduthun. 2. Chron. 35.15. Yea, be willing and desirous thy minister should know thee well by questioning with thee himselfe, or enquiring into thy wayes. It is no true wisedome, but extreame folly to seeke so carefully to hide and conceale your faults from thē that might minister strength to you against them. Thy Phy∣sician that should minister physicke to thee for the health of thy body, thou de∣sirest may throughly know the state of thy body, before he minister unto thee. And thou wilt make thy case fully knowne to thy Lawyer. Nay thou desi∣rest that the Taylor that should make thee a garment, should first take measure of thee. How much more doth it concerne thee, that thy minister should know thee well. For indeed, they that are strangers unto you, and know not your wayes, cannot apply their Doctrine to you so particularly, nor so well meet with your speciall sinnes, and consequently (as you have heard) not preach un∣to you with that power and profit, as they might doe, if they knew you better.

Notes

• Doct. 8.
• Reason. 1
• 2.
• 3.
• Vse.