Lectures Upon John 4, Part 6
THE TWO AND TWENTIETH LECTVRE, ON AVGVST, XV. MDCIX.
IOH. IIII. XIX, XX.
The Woman saith vntounto him, Sir, I perceiue that thou art a Prophet.
Our Fathers worshipped in this mountaine, and yee say that in Ierusalem is the place where men ought to worship.
WEe hauehave heard that in the former verses, our Sauiour seeking the conuersion of this poore woman, and finding she could not, or would not vnderstand what he had said vntounto her in the commendation of the water of life which he had to bestow vponupon her, discouereth to her the secret whoredome that she liued in. Now in these words the Euangelist setteth downe the effect, which this reproofe did take in her heart, and how the grace of true conuersion did now begin to worke and shew it selfe in her. And this he noteth in three singular effects, and fruits of grace that did appeare in her. First, she denied not, nor excused, or extenuated the sin which he had charged her with: though she might well think he was neuer able, either by witnesse or presumptions, to conuince her of it. Secondly, neither doth she like euer the worse of him for dealing thus with her, though (if she had had in her no better a spirit then she had at the first) she would hauehave scorned and defyed him, that he (being so meane a person as his habite did giuegive him to be) should thus controll her; she would hauehave told him, that he spake this but out of a malicious and hard conceit that he had either against her nation, because she was a Samaritan, or against her person, because she had denyed him water. This I say she had beene likely to hauehave done, if she had had nothing but nature in her: but she doth not so, but (out of a tender conscience which the word of Christ and his Spirit had wrought in her) she freely acknowledgeth her sin: yet doth not the Euangelist (who sets downe but the briefe summes of those things that were spoken and done) report that she confessed her sin in plaine tearmes, but that she did it in a far more effectuall manner to expresse her repentance, then could otherwise hauehave beene done in so few words, more effectually, then if she should plainely hauehave said, It is true indeed Sir, that man that I keepe is not my husband, but I liue in shamefull Whoredome with duplicate page duplicate page him. For in these words, Sir I see that thou art a Prophet: She doth not onelyonly confesse the truth of that which he chargeth her with, but she doth also professe the reuerence and honour she bare to his person, and that she esteemed now of him much better then she did before. And this is the second fruit of her conuersion which the Euangelist doth record. The third is this, that perceiuing him to be a Prophet, and one that (through the diuine knowledge and holinesse that was in him) was not onelyonly priuy to her secretest sins, but ready also to charge her with them, yet she doth not (out of a seruile feare and guilty conscience) shrinke away from him, and shun his company, but desireth further communication with him, and seekes instruction and resolution from him, in a case of conscience, that did most neerely concerne her. For (being touched in conscience with remorse for her sin, and carefull to seeke peace with God) shee desireth to be resolued by him, in the right way how she may seeke the Lord, and do him that seruice that may be acceptable vntounto him. Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman, let vsus consider in order, so as we may receiue instruction and comfort by them.
And first in that it is noted as a fruit of true conuersion and repentance in this Woman, that being charged with her sin though it were secret, she presently acknowledgeth it, and saith, as one being out of all doubt, and fully resolued, Sir, I see that thou art a Prophet.
Wee learne: That hee that is truely penitent for any sinne, will bee ready to acknowledge his sinne, euen to men, when hee is charged Doct. 1.with it.
He will be ready to acknowledge his sinne euen vntounto men when he is charged with it. I doe not say that a man is bound to acknowledge all his secret sinnes vntounto any Priest as the Papists teach without all warrant of Gods Word. For 1. A man may obtaine comfort and assurance of the pardon of many sinnes, onelyonly by confessing them vntounto God, though he neuer acquaint any man with them, for so Dauid professed he did, Psal. 32. 5. I acknowledged my sinne vntounto thee, and mine iniquity hauehave I not hid: I said I will confesse my transgressions vntounto the Lord, and thou forgauest, &c.
2. The party that is required by the Apostle, Iames 5. 16. to acknowledge his secret sinnes vntounto men, is he onelyonly that is afflicted in conscience, and cannot by his secret confession of them vntounto God finde comfort, as is plaine by the context, vers. 13. 14. for he requires him first in eueryevery kind of affection to seeke comfort from God by his owne prayer, before he aduiseth him to send for the Elders of the Church.
3. The Apostle doth not inioyne there, that the party that is so afflicted, should goe to the Priest onelyonly, but leaues him to his liberty, to make choice of any other, who (for his wisedome and faithfulnesse, experience and louelove) is fittest to yeeld him comfort in that case; and therefore it is to be obserued, that whereas he directs them to seeke for helpe against the sicknesse of the body, from the Elders of the Church, to whom God had giuen that extraordinary gift of healing, verse 14, 15. when he comes to giuegive them direction to seeke for helpe, against the sicknesse and affliction of the mind, he bids them not acknowledge their faults to the Elders of the Church but one to another, verse 16.
4. This course of theirs is most opposite to Gods will: for that which he would hauehave kept secret, they will hauehave to be reuealed, and those things that he would hauehave published, they teach that secret confession will serue for; and those sins that are discouered to the Priest vnderunder the seale of confession (though they tend to the dammage of a whole state) they teach, may in no case be discouered.
But such sinnes as (being either openly committed, or any way brought to light by the hand of God) men shall be able to reprooue vsus for, and charge vsus with; if God hauehave giuen vsus hearts to repent of those sinnes, we will bee willing to acknowledge them euen vntounto men. This we shall finde prooued by many examples in the Word of God.
1. In a priuate man, when God had discouered Achans sinne, and Ioshuah charged him with it, and requires him not onelyonly to confesse it to God but to him, Shew me and hide it not, Iosh. 7. 1, 19. He confesseth it not to God onelyonly, but to Ioshuah, and the people of God that knew of his sinne, and he doth it freely, fully and particularly: for hee confesseth more then they could charge him with, Iosh. 7. 20. 21. So when Iohn had sharpely reprooued sinne, and preached repentance to his hearers, it is said, Matth 3. 16. They came and were baptized of him confessing their sinnes. The like we reade of the Ephesians, Act. 19. 18. Many that beleeued came, and confessed, and shewed their workes.
2. We hauehave the example of the Prophets and Ministers of God for this. The Lord bids Samuel a child, charge Eli with his sinnes, and that in a very sharpe manner; the old man yeelds presently, It is the Lord (saith he) let him doe what seemeth him good, 1. Sam. 3. 18. The Lord discouered the sinne of Ionah by a lot vntounto the Marriners they charge him with it, he confesseth it to them, and tells them more then they could charge him with, Ionah 1. 9. 10. he told them his country and his religion, and how he had fled from the presence of the Lord.
3. We hauehave the example of great men, and chiefe Magistrates for this. The Prophet Nathan comes to Dauid, and reprooues him for his sinne, he presently confesseth it to him, and that in so penitent a manner, as the Prophet was faine to comfort him presently, 2. Sam. 12, 13. and not contenting himselfe to confesse it to him, because his sinne was growne publike, and scandalous, he make the 51. Psalme publikely to be sung in the Temple, and left to all posterity, and in the very title of it confesseth his sinne, and that hee could not repent of it, till the Prophet Nathan had come to him.
The reasons why they that hauehave grace and are truely penitent, are thus Reason.willing to acknowledge their sin, euen to men, are diuerse.
1. It is a meanes to giuegive satisfaction to men, whom by our sinnes we hauehave 1.offended. For no man is bound to thinke well of a sinner till he heare him professe his repentance, in that place where our Sauiour presseth this duty of charity most, he doth it vponupon those tearmes, if he turne againe to thee, saying, Irepent, thou shalt forgiue him, Luk 17. 4. And we are bound to giuegive satisfaction vntounto men this way, that hauehave beene offended by our sinne, first be reconciled to thy brother and then come and offer thy gift, Matth. 5. 24. And it is noted as a chiefe cause of Zedechias confusion, that he did not humble himselfe before Ieremiah the Prophet, 2. Chron. 36. 12. Who knew his sin, and had charged him with it.
2. It is a meanes to giuegive glory to God, My son, giuegive I pray thee glory to the Lord, and make confession vntounto him, and tell me now what thou hast done: hide 2.it not from me, saith Ioshuah to Achan. Iosh. 7. 19. For as by our sins we hauehave dishonored the Lord, so by professing our repentance, we greatly glorifie him. That is the reason why Gods seruants hauehave published such shamefull sinnes against themselues. Moses reports of himselfe, how hardly he was drawne to goe on Gods errand vntounto Pharaoh, and how oft he drew backe, Exod. 3. & 4. Ieremiah reports, how that in impatiency (seeing the opposition he found in his Ministry) hee cursed the day of his birth, Ier. 20. 14, &c. Paul reports, not onelyonly before Agrippa, and many profane men, Acts 16. 11. How he had beene mad against Gods seruants, and compelled them to blaspheme Christ; but to the whole Church of God, 1. Tim. 1. 13. 15. And why did they this? they knew, that this publike acknowledgement of their sins, would gaine much glory to God, and they cared not how much they disgraced themselues, so they might honour God.
3. It is a meanes to giuegive themselues assurance of Gods mercy; Pro. 28. 14. He that confesseth and forsaketh his sinne, shall finde mercy. 1. In respect of the assurance of pardon. That was the cause why Ioshuah, though he knew Achans sinne, and was resolued he should die for it, yet is so earnest with him to confesse it, because he would hauehave him die with comfort. Iosh. 7. 19. My sonne, giuegive I pray thee glory to the Lord God of Israel, and make confession vntounto him, and tell me now what thou hast done, hide it not from me. 2. It is a meanes to finde mercy with God for the recouery of their credit with men. Who thinks the worse of Dauid, or Paul, for the publishing of their sins? nay who thinkes not much better of them for it? and it must needs be so, because of the promise of Christ: He that humbleth himselfe shall be exalted saith our Sauiour, Luke 14. 11. For as he that looseth his life for Christs sake, shall finde it, Matth. 10. …9. So he that of conscience towards God, can be content to neglect his credit and estimation with men, shall be sure to loose no credit by it. On the other side, he that hides his sinne shall not prosper: Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby, Psal. 32. 3. When I held my tongue my bones consumed, when I roared all the day. Or 2. he shall be further hardened, and made more prophane, and more gracelesse, more vnable to repent. Therefore Salomon when he had spoken of the benefit of confessing and danger of hiding sinne, adds immediately, Pro. 28. 14. Blessed is the man that feareth alway, (that hath a tender conscience as he hath that is apt to confesse his sinne) but hee that hardneth his heart (as he vsually doth that vseth all the wit and learning he hath to hide his sin) shall fall into mischiefe. For 3. nothing that he takes in hand shall prosper, not his prayers, not his meditations, Gods graces shall not prosper nor thriue in him. See an example of this in Dauid, who though (doubtlesse) he vsed to pray, and frequent Gods worship, during the space of that yeare, which passed betweene his sinne and his repentance, yet all did him no good, till he had confessed his sinne.
To exhort vsus that we therefore would seeke to get our selues this testimonie of our vnfained conuersion; that when we are reprooued for our sinnes, Use.we can confesse them. When the Lord in the Ministery of his Word, meetes with thee particularly, and thou hast such secret sinnes discouered vntounto thee, as neither the Minister himselfe, nor any other can charge thee with, (as oft it falls out, for the Word is liuely in operation, and of a searching nature, as the Author of it is: Heb. 4. 12, 13.) if I say when thou art thus met with, thou wouldst presently acknowledge thy sin vntounto God in secret, (as he did of whom we read, 1. Cor. 14. 25. when the secrets of his heart were made manifest vntounto him by the Ministery of the Word, he fell downe on his face and worshipped God) no doubt thou mightest finde much comfort in it. 2. Yea we should desire that we may be thus met with, euen to heare that that particularly toucheth our selues as Iohn Baptists hearers did, Luke 3. 10. 12. 14. That minde should be in eueryevery one of vsus that was in Dauid, Let the righteous smite me (saith he, Psal. 141. 5.) it shall be a kindnesse, and let him reproue me, it shall be as excellent oyle. 3. When thy sin is knowne, and is become offensiue vntounto men, thou must be willing to confesse it, euen vntounto men. Remember the danger and curse of God threatned to them that hide their sinne, and take heed of it.
Now there be many waies whereby men hide their sins. 1. By iustifying and defending them. As Ionah 4. 9. Doest thou well to bee angry for the Gourd, he answered, I do well to be angry to the death. As many delight to shew their wits in defending many sinnes that the word condemnes. 2. By denying them as Cain, Gen. 4. 9. and Gehezi, 2. King. 5. 25. And Ananias, Acts 5. 8. 3. By excusing and extenuating their sinne, as Adam. For saith Iob, Iob 31. 33. Adam hid his sinne; and that was onelyonly this way, he excused and extenuated it; and so did Eue hers, he laid the fault vponupon the woman which God had giuen him, and she vponupon the Serpent. Gen. 3. 12. 13. and thus did Saul seeke to hide his sin by excusing it and laying the fault vponupon the people, 1. Sam. 15. 21. 4. By senslesse silence not acknowledging them, or being affected with them as Iudas did, who though he heard our Sauiour in great trouble of spirit, speake plainely of his sin, Iohn 13. 21. and particularly pointed him out to be the man, Iohn 13. 26. 27. though he had heard the fearefull words he denounced against him for it, Mat. 26. 24. though he saw how much all the elect Apostles were moued and troubled with it, Matth. 26. 22. yet could not he confesse his sinne, nor seeke mercy, nor was once moued or troubled with it for this.
Lecture the three and twenty, August 22. 1609.
IT followeth that we proceed to the second signe of grace and fruit of true conuersion in this woman, she esteemed better of Christ after he had thus touched and reproued her then euer she did before. She now in her heart esteemes him, and with her mouth acknowledgeth him to be a Prophet of God; and from hence we learne:
That he that is truely penitent will not hate or storme against him that shall admonish or reprooue him for sinne, but louelove him the better rather. He Doct. 2.that is poore in spirit and mournes for sin, will be meeke also. Matth. 5. 3, 4, 5. Pro. 9. 8. Rebuke a wise man and he will louelove thee, and 25. 12. As an earing of gold, and an ornament of fine gold; so is a wise reprouer vponupon an obedient eare: he counts it no disgrace, but an ornament and honour to him, to be thus faithfully dealt with. Dauid esteemed better of Nathan after he had so plainely rebuked him, then euer he did before, see the reuerent respect he shewed vntounto him, when he came to speake with him, he had present accesse to him, 1. King. 1. 23. and you shall find, verse 27. that the King was not wont to conceale from him, but to aduise with him about all his affaires of greatest moment, so Acts 2. The same men that had mocked the Apostles before, verse 13. when by their ministry they were plainely rebuked, they esteemed reuerently of them. Acts 2. 37. So did he also of whom we read, 1. Cor. 14. 25. he reported (to all men and vponupon all occasions) that God was of a truth in that Ministery.
Reasons. 1. Because they know God is the Author of that reproofe that Reason.is giuen them according to his word, whosoeuer be the instrument: 2. Chron. 35. 22. Though Pharaoh Necho were Iosias enemy, yet the counsaile and reproofe he sent him came from the mouth of the Lord, and it was his ruine, that he hearkned not vntounto it. He that reprooues me for any sinne according to the word, speakes to me on Gods behalfe. This is not his word, but Gods, and so to be receiued, not as the word of an inferiour but as the word of God; be that despiseth, despiseth not man but God, 1. Thess. 4. 8. And when we hauehave to deale with God, the greatest must lay aside his dignity, and thinke he can neuer be humble enough, Iudges 3. 20. Eglon himselfe did (in reuerence) rise out of his seat when a message was brought him from God.
2. Because they know it is a great benefit and fruit of Gods louelove, when he sends his seruants to deale plainely with them, and to reproue them, when so they sinne against him, Pro. 6. 23. Reproofes of instruction▪ are the way of life. See it in that speech, Reu. 2. 15. Whom I louelove I rebuke. See it also in Dauids prayer. Psal. 141. 5. Let the righteous smite me, it shall be a kindnesse. Therefore is this theatned, as a grieuous iudgement, for God to giuegive ouer reproouing of men by his seruants. Hos. 4. 4. yet let no man striue or reprooue another, for this people are as they that striue with the Priest.
3. Because they know it is the best fruit of louelove, that any can performe vntounto them, to admonish and reprooue them: thou shalt not hate thy brother in thine heart, but thou shalt in any wise rebuke thy neighbour and not suffer sin vponupon him saith the Lord, Leu. 19. 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee: 2. Cor. 2. 4. I wrote to you so sharpely, that you might perceiue the louelove which I hauehave specially vntounto you. See also Pro. 27. 5, 6. Open rebuke is better then secret louelove, faithfull are the words of a friend.
1. This Doctrine serues to exhort eueryevery Christian, to striue after, and pray for this grace, to be able to take a Christian admonition or reproofe in Use.good part; and to louelove him the better that deales faithfully with him that way; whatsoeuer the party be; be he a Minister, or priuate man. This is the exhortation of the Apostle, 1. Thess. 5. 12, 13. Esteeme them highly in louelove, for their workes sake. And this is their chiefe worke, verse 12. to admonish you.
Marke. 1. How earnest the Apostle is with them in this point, hee knew well, that vnlesse men doe esteeme reuerently of their Ministers, and louelove them, they shall neuer be able to profit by their Doctrine; and this experience proues most true. 2. Marke why he would hauehave them to louelove their Ministers with a singular louelove (for their workes sake) and what the chiefe worke is he nameth, (they admonish you) euen for this cause they should louelove them.
Now there bee three things principally that keepe men from taking a reproofe in good part, against which I will labour (out of Gods Word) to strengthen you.
1. We are ready to thinke of eueryevery one that admonisheth or reprooueth vsus, that he vsurpeth authority ouer vsus, makes himselfe our better, seekes 1.to reigne as a Lord, and to hauehave our heads vnderunder his girdle. And we cannot abide that a man whom wee know to be either our inferiour or equall, should take that vponupon him. When Lot an equall, in the mildest manner did admonish the Sodomites, they reiect him thus, Gen. 19. 9. Hee is come alone as a stranger, and shall he iudge and rule? We cannot endure it from an equall. When Moses a gouernour in as mild a manner as was possible, seeing two of his brethren at variance, admonished them, and would hauehave set them at one, saying to them, Acts 7. 26. Sirs, yee are brethren, why doe you wrong one another. verse 27. He that did the wrong thrust him away, and said, who made thee a Prince and a Iudge ouer vsus? When the Prophet came to Amaziah King of Iudah, and reprooued him for his Idolatry, he was reiected with this taunt, HaueHave they made thee the Kings Counsellour, 2. Chron. 25. 16. So that whether he be our inferiour or equall, or whether he be one that God hath giuen a speciall calling vntounto to admonish vsus, we are apt by nature to reiect it vponupon this ground.
For strengthening our selues against this corruption, we must consider, 1. That it is no pride, or presumption for the Minister of Christ to reprooue 1.sinne in any man. Indeed eueryevery man must in reproouing of his betters, shew due reuerence and respect to their calling, 1. Tim. 5. 1, 2. Rebuke not an Elder, but admonish him as a brother, the elder women as mothers, yet it is no presumption in the Minister of Christ to reprooue sinne in any man: For it is his calling, Ezek. 3. 17. I hauehave made thee a Watchman, yea we are in Christs roome, 2. Cor. 5. 20. And it is necessary Gods people should know this. Know them that are ouer you (saith the Apostle) 1. Thess. 5. 12. If therefore you disdaine to be taught and admonished by vsus, you disdaine to be taught and admonished by Christ, Luk. 10. 16. He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent mee.
2. It is no pride, nor presumption, nor signe of a busie body for a priuate Christian to admonish or reprooue his neighbour. For he hath also the commandement of God for it, Heb. 10. 24. Let vsus consider one another to prouoke vntounto louelove and good workes, 1. Thess. 5. 11. Comfort your selues together, and edifie one another as also yee doe. EueryEvery man hath a calling, and is charged to see Gods law obserued by others so farre as in him lyeth.
3. It is no disparagement to the best man, to be put in minde of his duty to God euen by one, that is much his inferiour, and to hearken to him. See an example of this in a master, Naamans seruants admonish him, and he by hearkening to them receiued great good by it. 2. King. 5. 13. In a husband, in all that Sarah hath said vntounto thee hearken vntounto her voice, saith the Lord to Abraham, Gen. 21. 12. In a Father, Terah hearkened vntounto Abraham and left his own country as appeares by comparing Gen. 11. 31. and 12. 1. In a Prince, Dauid hearkened to the counsaile of Abigail, and blessed God for it, 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee, the more shalt thou shew thy obedience to God, and the power that his Word and Spirit hath had in thy heart, if thou hearken to his counsell, Esay 11. 6. A little childe shall leade them.
The second corruption that hindereth men from accepting reproofe, is 2.this, if we can say that the party that reprooues vsus, hath his faults as well as we: and eueryevery man is eloquent and witty in discouering the faults of Preachers; either such as they are indeed guilty of, or such as are maliciously and slanderously deuised, and reported of them, and thinke it a sufficient reason why they should reiect all that the Preacher can say against their sins. This we shall see an example of, Iohn 9. 34. thou wert altogether borne in sinnes, and durst thou teach vsus?
To strengthen vsus against this corruption, we must consider, that though no man can with comfort, nor ought indeede, to reprooue sinne in others, that is himselfe a wicked man, vntounto the wicked saith God, what hast thou to doe to declare mystatutes, seeing thou hatest instruction, and castest my words behind thee, Psal. 50. 16, 17. And a Bishop must be blamelesse, 1. Tim. 3. 2. Yea if he hauehave beene heretofore infamous for any scandalous sin, and hauehave now repented, he ought not to exercise his function in that place, where that infamy continueth, for he must be one that hath a good report euen of them that are without, lest he fall into reproach, and (by that meanes) into the snare of the diuell, 1. Tim. 3. 7. The cause why Paul by no meanes, would accept of Marke to ioyne with him in his Ministery, was because he had giuen offence to the Church by departing from him before, Acts 15. 37, 38. Yet it is no iust exception to the reproofe that is giuen, because we know some faults by him that reprooues vsus: for then may we reiect all reproofe from men, seeing the holiest Minister hath his infirmities and faults, we also are men of the like passions with you, say the Apostles themselues, Acts 14. 15. Yea it it profitable for vsus, that God teacheth vsus not by Angels, nor by his Spirit immediately, but by poore weake men, that are sinners as well as we; for by this meanes, they may teach vsus with more feeling, experience, and compassion, then otherwise they could hauehave done, this reason the Apostle giues why our blessed Sauiour himselfe was in all things (excepting sin) made like vntounto vsus, Heb. 2. 17. that he might be a mercifull and faithfull high priest. Yea, say they that teach and reprooue thee be guilty, not of humane infirmities onelyonly, but of grosse sinnes; yet that cannot warrant thee, either to refuse to heare them, or to obey such reproofes as they giuegive thee by warrant from the Word of God, for the people were bound to heare and obey the good doctrine of the Scribes and Pharisees, though their workes were naught, Matth. 23. 2, 3. And the people of God transgressed, because for the sinnes of Elyes sonnes the Priests they abhorred the offerings of the Lord, 1. Sam. 2. 17. 24.
The third and last of those corruptions which vsually hinder vsus from taking reproof in good part is this, that we take such as reprooue vsus (especially 3.publikely) to be our enemies, or to be set on by some tale-bearers that louelove vsus not: if he would hauehave come to me (saith many a one) and told me of my fault in priuate, I should hauehave takenit well; but this exclaiming of me, and disgracing me in publike, argueth no louelove. An example of this corruption we hauehave in Ahab, who accounted the Prophet Eliah his enemie, 1. Kings 21. 20. and those proud men spoken of, Ier. 43. 2, 3. who charged the Prophet that Baruch had set him on to preach so against them as he did.
To strengthen vsus against this corruption, we must consider of these foure points.
1. That a man may hauehave his sin touched and reprooued in the Ministery of the Word, when the Minister intends not to touch him, nor so much as knowes of his sin, as it was with that man that came to heare the Prophets, he was conuinced of all, he was iudged of all, and had the secrets of his heart (which were vnknowne both to the Prophets and to all other men) made manifest to him, 1. Cor. 14. 24, 25. We vse not to busie our selues in inquiring curiously or maliciously into your faults, nor entertaine tale-bearers; but may say to you as the Prophet, The Lord teacheth vsus, and shewes vsus your practises, and makes vsus able to meet with them, when wee thinke not of you, Ierem. 11. 18, 19.
2. That when a mans offence is knowne and scandalous to many, the Minister is not bound to admonish him in priuate; but may (without malice) reprooue it publikely, for so did Iohn deale with the Pharisees and Sadduces, Matth. 3. 7. and Paul euen with Peter himselfe, Gal. 2. 14. and we hauehave an expresse commandement for it, 1. Tim. 5. 20. them that sin (publikely and notoriously he meanes) rebuke before all, that others also may fear….
3. Though the sinne be priuate, and knowne to no more but the Minister himselfe; it may (oft-times be much fitter for the Minister to touch and reprooue it in his publike Ministery, then to admonish the party in priuate; prouided, that he so touch the sin, as he touch not, nor note the person. And that for these three reasons. 1. Howsoeuer most men will bragge, how well they would take it, to be admonished in priuate, yet they that will try it, shall finde there be very few, that will take it well. 2. There is much more power and authority in such publike reproofe as I hauehave spoken of, then in any priuate, because of the promise Christ hath made to be with his seruants in the execution of all the parts of their Ministeriall function. Matth. 28. 20. 3. By such a publike reproofe many others may receiue profit, which is the reason the Apostle giueth of that commandement, 1. Tim. 5. 20.
4. If his reproofe be according to Gods Word thou oughtest to receiue it, whatsoeuer his affection be, that deliuers it; yea thou shouldest count it a dangerous sin for thee thus to censure, and iudge of the Preachers affection, when thou canst not iustly blame his doctrine, and so the Lord speakes of it as of a great sin, Hos. 4. 4. this people are as they that striue with the Priest.
This Doctrine serueth also for reproofe; and to discouer the vnsoundnes and hypoc…isie of most men. Ought eueryevery Christian to louelove his Minister with Vse.more then an ordinary louelove, and that for this cause, because he vseth to admonish and reprooue him? will he that hath any wisedome or grace in him, louelove the man the better that rebuketh him? is it not possible for any man truely to hauehave repented of any sin, that hates and stormes against him, that dislikes and censures his sin? then surely are most men far from grace, and far from true repentance. For there is many a man like Ahab, who though they acknowledge their Minister to be the faithfull seruant of God, as he did Micaiah, yet hate him onelyonly because he prophecies not good to them, 1. King. 22. 8. And generally the people hate the Ministers of the Word onelyonly for doing this worke and duty of their Ministry, they hate him that rebuketh in the gate, and they abhorre him that speaketh vprightly, Am. 5. 10. yea though they giuegive them no other occasion at all, I hauehave neither lent on vsury, nor men hauehave lent to me on vsury (that is, I neuer had to doe with them about any worldly occasions) yet eueryevery one of them doth curse me saith the Prophet, Ier. 15. 10. Now I would hauehave such men to know that it is not the committing of any sin (how hainous soeuer) that makes their case so desperate, or is so certaine a signe of their perdition, as this, that they despise admonition, Better is a poore and a wise childe, then an old and foolish King who will no more be admonished (saith Salomon, Eccl. 4. 13. By this the Prophet knew that the Lord had determined to destroy Amaziah, 2. Chron. 25. 16. because he scornefully reiected his admonition and would not receiue it. And this is giuen as an vndoubted signe of the vtter ruine of the kingdome of Iuda, 2. Chron. 36. 15, 16. that when God sent them his messengers to admonish and reprooue them, they mocked his messengers and misused his Prophets, vntill the wrath of the Lord rose against his people, till there was no remedy. Dauid committed two hainous sins, but was Gods child and found mercy, Why? being admonished he tooke it well, and profited by it, 2. Sam. 12. 13. But let it be the least sin that can be committed, if being admonished, a man will not be reclaimed, he is to be esteemed as a Heathen, and a Publican, Matth. 18. 17. The highest degree of sin is the sitting in the seate of the scorner, Psal. 1. 1. and who is a scorner? he that will not endure admonition, but hates him that reprooues him, Pro. 9. 8.