his conuersion he was vnprofitable yet now saith Paul is profitable to thee and me No Vsurer is more forward to put out his money as it commeth into his hand for an increase as is the childe of God to improue the grace receiued for the good of others And it must needs be so First in regard of the nature and propertie of grace it selfe which is of a generatiue nature producing grace this Talent cannot bee hid or kept close in the heart without profit or increase Indeed the common gifts of the spirit such as are giuen many times to the wicked themselues these are not so profitable because they are but common gifts but where the sanctified graces of Gods spirit are They are saith the Apostle giuen to edifie withall and these are neuer idle nor vnprofitable in the heart of a true beleeuer As none are more desirous of wealth then the rich so they that haue grace are euer seeking for a further increase thereof Secondly the godly know right well that the gifts and graces of the spirit are giuen to the same end viz. that the body of Christ might be edified hence is it that the Lord Iesus doth so straightly inioyne Peter When thou art conuerted Luk. 22.32 1 Pet. 4.10 strengthen thy brethren and againe Let euery one as he hath receiued a gift minister the same one vnto another as good disposers of the graces of God And indeed God doth neuer giue to any of his seruants any spirituall grace for his owne priuate benefit alone but that hee might be a good Steward and Disposer of the grace of God for the good of others And hence is it that the Apostle concludeth of the grace bestowed vpon him 2 Cor. 1.4 that God had comforted him that hee might comfort others with the same comfort Thirdly there is no seruice that a Christian can doe in the Church that hath the like promise of recompence or reward as that which extendeth to the soules of men Let him know that he that hath conuerted his brother Iam. 5.20 hath saued a soule from death and shall hide a multitude of sins and againe Dan. 12.3 They that turne many to righteousnesse shall shine as the starres for euer and euer The mercies that men shall shew here vnto the bodies of the Saints shall bring with them a sure reward Luke 10. He that shall giue but a cup of cold water vnto a Disciple in the name of a Disciple shal not lose his reward How much more shall the feeding and refreshing of hunger-starued soules with the bread of life that are ready to perish be plentifully rewarded with him Vse 1 Seeing then that where there is the worke of grace and true conuersion such labour by all meanes possible to bring others into that happy condition with themselues This may serue for matter of tryall and examination of the work of grace in our selues Would we haue the comfort of our owne conuersion and repentance doe but question thy owne heart how thou standest affected towards those thousands in Israel that yet are held in miserable bondage vnder Sathan power of darkenesse wallowing in the bloud of their owne soules Canst thou mourne for these as Samuel did for Saul dost thou pittie them in their spirituall miseries and doe thy bowels earne within thee towards such And dost thou labour to the vtmost of thy power and according to thy calling to bring home those that goe astray to the knowledge of the truth dost thou take all opportunities that are offered vnto thee by admonition instruction and reprehension to set forward the Lords worke herein Surely there cannot be a more certaine note of the truth of grace in thy heart and of thy owne conuersion then this When thou art conuerted saith our Sauiour to Peter Strengthen thy brethren No man can truely desire and indeuer the spirituall good of another that hath not tasted of the work first in himselfe But if on the contrary part vpon this examination thou findest that there is in thee no touch at all of griefe for the sins of other men thou layest not their miseries to heart the horrible sinnes of the times such as are whordome pride drunkennesse swearing prophanation of the Sabbath c. These things doe no whit affect thee nor trouble thee surely thou hast cause to mourne in secret and to be humbled for the hardnesse of thy owne heart for as yet the worke of grace is not wrought in thee for if it were it would manifest in this to labour the spirituall good of others Doe but consider the truth of this poynt in the example of this Penitent Theefe that had the least time that euer we read of or heard of to manifest the fruits of his repentance in and we shall see that howsoeuer his time was short and he was now to minde the euerlasting welfare of his soule yet hee is not vnmindfull of the spirituall misery of the soule of his Brother by rebuking him for his blasphemy by putting him in minde of his sinne and the equitie of that his deserued punishment that was now inflicted vpon him and all to this end if it were possible that his heart might bee touched with some remorse for sinne and hee be brought to repentance for the same There is no grace in that heart that doth not indeuer this in some measure of life Secondly if their case be miserable that doe not compassionate others in their spirituall miseries what shall wee say of those that with Simeon and Leui are brethren in iniquitie that prouoke one another come let vs cast in our lots together that are Sathans spokesmen and solicitors to draw men into sinne And those againe that are so farre from labouring the spirituall good of others as Ismael-like by reproches and disgraces lay stumbling blocks in the way of others to hinder them in their Christian courses like the Scribes and Pharisies against whom our Sauiour pronounceth a woe because they entred not into the kingdome of God themselues nor suffered those that would And last of all this may prouoke all vnto this duty and to labour to approue the truth of their owne conuersion by labouring to be instruments of the spirituall good of others And this duty rests vpon all for we are all a kingdome of Priests Reu. 1.6 and haue receiued a holy accomptment of the Father So especially the Ministers of the Word whose sacred calling cals for this duty they are in a speciall manner to looke vnto it 2 Tim. 4.2 they are to preach the Word in season and out of season Sow thy seede saith Salomon in the morning and let not thy hand rest in the euening for thou knowest not which shall prosper God calleth not all at the same houre but some at one time and some at another neither doth hee make the Word effectuall at all times at the first hearing Luke 11. for the strong man armed will
grace in the heart when a man is thrust forward readily to confesse his faults to God and vnto man as the case may require by whose aduice and prayers he may receiue comfort The reasons follow First acknowledgement of sin Reas 1 is necessarie vnto God because all sinne is done against God sinne reacheth euer vnto God himselfe whose righteous Law is violated and broken otherwise sinne could not be sinne This is acknowledged by Dauid when he saith Against thee onely haue I sinned Psal 51.4 The sinne of Dauid was the shedding of the innocent bloud of Vriah and the defiling of his wife But yet the violating and breaking of Gods most righteous Law wherein God became to be offended was it that went nearest the heart of Dauid Now if all sinne be against God it is requisite that we should make confession of the same to him Reas 2 Secondly without confession we haue no promise of remission of our sinnes for thus runnes the promise 1. Ioh. 1.9 If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Now as wee expect that the Lord should shew vs mercy in the pardon of our sinnes it is requisite that wee should performe those conditions which are required on our part namely to come vnto him in an humble acknowledgement of the same Reas 3 Thirdly acknowledgement of sinne is necessarie vnto God because it is hee onely that hath power to forgiue sinnes This truth is confessed by the Scribes and Pharisees whose iudgements howsoeuer they were corrupt in many things yet were sound in this Who can forgiue sinnes say they but God onely Mat. 2.7 Now reason would that we make confession of our sinnes onely to him that hath power to forgiue sinnes But this is onely in God therefore to him must we go to make confession of the same Fourthly confession of sinnes Reas 4 is necessarie in regard it is an excellent thing to glorifie God As wee haue dishonoured him by sinne by an heartie confession of the same we honour him againe for herein wee acknowledge his principall attributes namely his omniscience omnipresence power iustice mercy c. And this is the reason that Iosuah vrgeth vnto Acan Ios 7.19 My sonne I pray thee giue glory to God and confesse thy fault Where he ioynes these two together Gods glory and the confession of our faults For sinne indeed doth not serue more to the dishonour of God then doth an heartie confession of the same serue to his honour And this is the reason why Gods seruants hauing sinned haue beene content to shame themselues by confessing the same knowing indeed it would bring so much glorie to God Reas 5 Fifthly the conscionable performance of this duty is an excellent meanes to keepe the heart vpright with God for future times and so a notable preseruatiue against sinne For that man that hath once done his penance before God in that kinde freely penitently and heartily it will be a corasiue vnto his heart all the dayes of his life after and make him to dread those sins that bring such a taile of sorrow with them in the end Sixthly by our acknowledgement Reas 6 of sinne we cleare the Lords iustice and iustifie his Maiestie in punishing vs for the same Thus Dauid is led vnto this duty to make an hearty confession of his sinnes Psal 51.4 That thou saith he maist be iustified in thy sayings and true when thou iudgest Nehe. 1.7 Dan. 9.5 Ezra 9.6 This is cleare likewise in those excellent prayers of Nehemiah Daniel Ezra c. And last of all by recounting Reas 7 duely our sinnes and making due acknowledgement of the same our hearts are the better fitted for prayer and for all holy duties publicke and priuate this makes vs earnest and affectioâ—ate in the suites we put vp to God for neuer is a poore sinner more earnest in his requests for mercy then when hee is most sensible of his owne miserie and in the sence thereof hath beene led to an heartie acknowledgement of the same This makes men importunate suters such as will haue no nay as it appeares in Daniel Dan 9 19. Ezra 9.6 Nehe. 1.11 Mat. 15. Ezra Dauid the Cananitish woman and the like Vse 1 This serues first of all to reproue diuers abuses about the performance of this duty of confession of sinnes amongst which the corruption crept into the Church of Rome is not the least vrging that their Auricular confession of sinnes in the eares of the Priest and that vpon paine of damnation Radford his Directory pag 114 for these are their own words Euery one vnder the paine of damnation is bound to confesse to a lawfull Priest his sinne A doctrine that hath not one Scripture in all the booke of God vrging the necessitie of such a confession Nay contrarily to many a one many a time did our Sauiour giue absolution of sinne where there was no particular confession thereof made vnto him as that man in the Gospell that was sicke of the palsie vpon Christs sight of his faith he pronounced thus Mat. 9.2 Sonne thy sinnes be forgiuen thee And so to penitent Mary testifying her repentance for sinne by her abundant teares our Sauiour pronounced Thy sinnes are forgiuen thee Ioh. 7. But this is a subtile net which our Aduersaries like cunning Fishers of men haue framed to catch mens goods to inrich themselues to discouer mens secrets euen in the Councels of Princes and for the Priest to know where to haue one for his turne Obiect Iam. 5.18 But doth not Saint Iames say Confesse your faults one to another Answ This is the Scripture I confesse that is principally vrged by our Aduersaries to warrant their doctrine of Auricular confession But by this Scripture the Priest is bound as straightly to shriue himselfe to the penitent as the penitent to the Priest for S. Iames requires it as a mutuall duty Indeed that there is a lawfull and commendable duty to bee performed amongst Christians in confessing of their faults one to another was neuer denyed by vs it is that wee often call vpon and prouoke men vnto But yet in these two cases especially Cases of priuate confession First in priuate and personall iniuries and wrongs done one to another it is requisite that wee should come and confesse our faults one to another and to seeke forgiuenesse and to labour a reconciliation Secondly in case of trouble of conscience to the end wee may not sink vnder the burthen thereof or any way giue aduantage vnto Sathan to haue the greater power ouer vs it is an excellent thing to disburthen our soules by confession of our particular sinnes vnto some godly Minister or some faithfull Christian that is knowne to be a man of wisedome and conscience able to minister comfort in these cases it is a most commendable dutie But we hold it not as a matter
of absolute necessitie to confesse vnto men as the Church of Rome doth neither do we tye this duty to the Priests eare but hold that it may bee performed also to a faithfull Christian albeit but a priuate man who is able to minister a word of comfort and to beare anothers burthen in loue Vse 2 Secondly this shewes how farre such men are from true repentance that are strangers vnto this dutie of Confession Faine they would haue God to pardon their sinnes but they yet neuer framed any Inditement against themselues faine they would escape the iudgement of God but they cannot endure to iudge themselues And of these there are foure sorts First such as are ignorant of their owne estates and of their owne miserie by reason of sinne these men rest with this generall acknowledgement of sinne We are all sinners And God forgiue vs there is none without sinne But yet they neuer came truly to see any one sinne how sinne hath made them guilty of Gods wrath and vengeance and without repentance makes them liable vnto euerlasting damnation this knowledge of sinne whilest they are ignorant of there can bee no true ioy nor heartie acknowledgment of sinne and so no hope of pardon It is the knowledge of the Word we know that brings men to the sight of their sinnes to an hearty acknowledgement of the same to God and teacheth them how to pray for the pardon of the same which whilest men remaine ignorant of it is impossible to performe these duties aright Secondly such as hide their sinnes and conceale them yea if they be told of them will outface â—hem like Gehezi who being questioned of his Master 2 Reg. 5.25 Acts 5.3 Thy Seruant went no whither saith he and this was the behauiour of Ananiâ— and Saphira who rather thâ—â— they would glorifie God by confessing their fault sinned yet more and more by lying vnto the holy Ghost We haue too many of such amongst vs that vnlesse you bee able to testifie vpon proofe will hardly be brought to confesse any thing wherein the policy of Sathan doth notably appeare to take away shame where it should be in the committing of sinne and to put it where it should not be in the confession of the same Whereas a true confessor will bee his owne greatest enemie racking his sinne to the vtmost pin that God may haue the glory and the sinner his deserued shame Thirdly those that Pharisaically stand vpon their owne righteousnesse and haue got a whorish forehead to defend their siâ—â— this is that corruption wee haue â—â—â—wâ—ne from our first Parents How did Adam post off the matter to his Wife when the Lord â—â—postulated the matter with him The woman saith he whom thou gâ—â—est me she gaue me of the fruit Gen. 3.12.13 and I did eate And the woman she laid the blame vpon the Serpent and thus striue is poasâ—ed off from one to another Thus is it now no sinne can be so vile but men are ready to plead for it and therein hold a buckler ouer Sathans head for feare he should receiue a blow Drunkennesse say they is but good fellowship whordome and vncleanenesse but a tricke of youth couetousnesse and vsury but good husbandry Thus pay they one debt with another Culpâ— cum defenditur gâ—minatur and by excusing and defending of sinne make themselues more inexcusable and their sinnes vnpardonable And yet we haue a fourth sort of wicked men that out-strip all that went before and they are such who are so farre from confessing their sins as that they brag and boast of their vile abhominations how they layd vp such and such to sleepe at such a time what pranks they plaid elsewhere some for Drunkennesse some for vncleanenesse some for one wickednesse and some for another who glory in their shame and whose damnation doth not sleepe From whence should I fetch the charitie to hope of the conuersion and saluation of such a one Surely if the Lord giue not a great measure of repentance the very blacknesse of darkenesse is reserued for such at the iudgement of the last day Vse 3 And last of all this may serue to exhort vs that wee would euery one in the feare of God seeke to get to our selues this testimony of our vnfained conuersion By making a hearty confession of our sinnes vnto God Not euery one that saith Lord Lord shall enter into the kingdome of heauen saith our Sauiour it is not euery slight confession of sinne that will serue the turne nothing is more common in the world then to heare men say I am a sinner and all men are sinners and the like these are growne words of course this and more then this hath been the confession of Cain Pharaoh Saul Iudas c. and yet were damned if then we would speed better then these did we must learne to confesse better then they did And that we may doe so regard is to be had vnto three particulars First Properties of true confession that our confession of sin proceed from a good ground from a heart that is truely humbled and broken in the sence of sinne For there is nothing can be more acceptable vnto God then the heartie confession of a sinner a confession that comes from a broken heart So Dauid A broken and contrite heart Psal 51.17 O God thou wilt not despise Such was the confession of the Publican God bee mercifull to me a sinner He fetched vp his conuersion from his heart That confession of sinne that comes but from the mouth and not from the heart returneth vnto vs againe emptie without comfort being in Gods esteeme but a maymed sacrifice a lame offering that is not accepted with him and hence it is that all those formall confessions of hypocrites and wicked men that onely in times of aduersitie 1 It must be hearty haue fled to God and confessed their sinnes when the rod of God hath beene vpon them as vpon Pharaoh Saul Iudas c. and that for feare of further punishment and not out of hatred against sinne hath beene in Gods esteeme most abhominable no way mouing the Lord to pittie nor to compassionate his creature in their misery Secondly 2 We must confesse our particular sins in the confession of our sins it is requisite that wee should come to particulars not summing them vp together in a grosse summe but laying them open in the speciall kindes thereof euen as a Patient that is sicke layes open vnto the Physitian euery particular of his infirmitie in what place the griefe is in what manner it holdeth him when and how he is troubled and thus haue the seruants of God done in their confession of sin and haue found comfort therein thus Dauid Against thee haue I sinned Psal 51.4 and done this euill in thy sight Dauid did not post off the matter with a generall acknowledgement wee are all sinners and so am I but he confesseth his particular
thou abhorrest thy selfe with Iob Iob 42.6 and repentest in dust and ashes Thou canst passe the sentence of condemnation against thy selfe acknowledging that if the Lord should doe thee iustice he might iustly condemne thee for euer Consider then for thy comfort this being thy case God cannot with-hold from thee comfort it cannot stand with the rule of iustice to deny thee mercy Nay more thou mayst in a holy boldnesse challenge God of his word and promise which it cannot stand with his honour and iustice not to performe God should not be iust in his promises if he should not pardon the sinnes of the penitent O how may this comfort the hearts of such as mourne in Sion that hang downe their heads as being ashamed to lift vp the same to heauen that goe mourning all the day long let such comfortably apply this doctrine vnto themselues Thou desirest nothing more in all the world then Gods fauour his countenance grace and it is thy greatest griefe that thou inioyest it not Remember to thy comfort Christ will not quench the smoaking flaxe Mat 12.20 nor breake asunder the bruised reede he can as well deny himselfe and cease to be God as to deny mercy to those that truely see their sins are humbled for them and sue vnto him for the pardon of the same And for thy further comfort herein consider that thy sins whatsoeuer they haue beene haue beene but the sinnes of a poore weake and fraile man and the mercy thou shalt haue in the pardon of them is the mercy of a God euen of a God of mercy betwixt which there is no comparison But doth not God without repentance grant remission of sins Quest how then is remission of sinnes saluation and eternall life his free gift I answer that remission of sins Answ and eternall life is his free gift First because howsoeuer they are not giuen without repentance and faith yet they are not giuen for these things sake Secondly euen these gifts and graces truely to repent and to beleeue are not of our selues neither are they common to all but they come from God prouing saith the Apostle if at any time God will giue them repentance vnto life 1 Tim. Thirdly repentance and faith are requisite not to shew for what but rather to shew to whom remission of sinnes and eternall life doth belong and appertaine and serue to qualifie Gods people for the promises of life and saluation Vse 2 Secondly seeing that repentance for sinne doth thus qualifie a man for remission of sinnes and so for life and saluation it shall then bee our wisedome to labour for repentance aboue all things in the world to lay hold vpon the opportunitie of grace offered and speedily to returne not to deferre the same from day to day lest our hearts come to bee hardened through the deceitfulnesse of sin take wee heed that wee doe not abuse his patience and forbearance or take occasion of libertie to turne this grace of his into wantonnesse Rom. 2.4 Rom. 6.1.2 Shall we sinne saith the Apostle because grace should abound God forbid Nay rather let vs know that they that wait vpon lying vanities Ion. 2.8 forsake their owne mercy The longer that any remaine in the mire of sinne the faster they sticke therein God will not at all times offer the like mercy Reu. 3. neither will he euer stand and knocke at the dore of our hearts let vs then lay hold vpon the opportunitie offered lest our repentance at last come too late Thirdly seeing wee haue such Vse 3 a mercifull God louing Father that is so ready to shew mercy and to receiue vt into fauour vpon our true repentance Let vs labour to bee like vnto God and shew that wee are children of such a Father by our long sufferance towards our brethren that iniure vs. There is no one thing that doth more manifestly declare the image of God to be renewed within vs then this propensenesse and ready disposition to forgiue the iniuries of our brethren How earnestly doth the Apostle perswade vnto this duty when he saith Put on therefore as the elect of God holy and beloued bowels of mercy kindenesse humblenesse of minde meekenesse long-suffering forbearing one another c. And to this end Christ propoundeth that parable in the Gospell of the King taking account of his seruants and therein shewes the mercifull dealing of him that had ten thousand talents forgiuen him yet would take his fellow by the throate for tenne talents and therein will teach vs that if we would haue pardon at Gods hand for the greater wee must forgiue the lesser whereas such as wil not forgiue the iniuries of others this shewes that they are stamped with the very image of Sathan who was malitious and a murtherer from the beginning and indeed there shall be iudgement mercilesse to him that sheweth not mercy Shalt be with me Here wee haue the promise it selfe Text. 3. Promise it selfe which is to be with Christ in his glorious kingdome That in as much as by faith he was able to discerne Christs Deity in this base and low degree of his humiliation and by a liuely faith did rest on him alone for life and saluation Christ will not suffer his faith to faile nor himselfe to bee disappointed of the end thereof but grants him his hearts desire Verily thou shalt be with me The Instruction is Doct. 1 That they that in miserie seeke vnto God They that in misery wait vpon God shall not misse of comfort in the end and rest on him shall bee sure of comfort in the end There is no labour lost in seeking and seruing of him but howsoeuer their present miseries are great yet as Mordecai said to Hester Deliuerance will come Let thy heart be in the feare of the Lord continually saith Solomon for surely there is an end Pro. 23.17 and thy hope shall not bee cut off So Dauid Marke the vpright man Psal 37.37 and behold the iust the latter end of that man shall bee peace Pro. 11.7 Whereas the hope of the wicked shall perish And as Iob saith Iob 27.8 What hope hath the hypocrite when God shall take away his soule Meaning indeed hee hath no hope And againe There is no peace to the wicked Isa 48.22 saith my God So that the condition of Gods people euen in their deepest aduersities and miseries is farre better then the condition of the wicked in their chiefest prosperitie For the one is sure that the end of his life will end his misery and finish his sorrow and enter his possession of euerlasting felicitie Whereas the candle of the wicked at last shall be put out and their fleeting pleasures which they haue had for a time heere shall bring at last an eternall weight of torment as our Sauiour saith Woe to you that laugh Luk. 6. for you shall waile and weepe Would we haue some
and thus the mother of the Damsell became guiltie of the Baptists death by councelling her daughter to require his head Secondly by defending of sin or iustifying the euill of another and thus are many Lawyers partakers of the euill of their clients who for lucre sake Luk. 11.40 will speake good of euill and iustifie the wicked for a reward in which regard it were well with them they were as lame of their tongues as Mephibosheth of his legs Esay 5.20 Thirdly by applauding another in euill and soothing them vp in their sinnes against whom there is a curse gone out from God Eze. 13.18 Woo vnto them that sow pillowes vnder mens arme-holes And lastly a man becomes guilty of other mens sinnes In Deed. in Deed and that two wayes First when albeit they be not the immediate instrument in sin yet haue a part and share in the euill done and thus all receiuers of such goods as they know or suspect to be stolne are partakers with theeues in their sinne and so by the law are iudged Secondly Psal 50.21 when a man shall familiarly conuerse with such as are knowne to bee notoriously wicked such receiue no small incouragement to goe on in their sinfull course when notwithstanding all their abhominations they are not reiected of others Obiect 1. Ezek. 3.17 But the Lord saith vnto the Prophet Sonne of man I haue made thee a watchman and thou shalt warne the people from me It seemes there that it is peculiar vnto the office of the Minister to admonish and reproue others And we know it is the exhortation of the Apostle Let euery man abide in the same calling wherein he was called Heb. 13.17 And againe They watch for your soules as they that must giue account vnto God What then haue priuate men to do with reprouing others for sinne Resp To teach and preach publikely in the Church is the peculiar office of the Minister and those whom the Lord hath fitted for that worke but this doth no whit hinder priuate exhortation and admonition of priuate men as God shall offer occasion yea this libertie they haue to speake euen to their Minister himselfe in priuate as Paul speaketh vnto the Colossians Say ye to Archippus take heed to thy Ministery to fulfill it But is euery man to be rebuked at all times that deserueth rebuke Quest No Rebuke not a scorner Answ saith Solomon or a drunkard when the wine is in his head 1. Sam. 25. Abigal would not tell Nabal of his drunkennesse then euery time is not fit a man must obserue the fittest time and watch his opportunity Now this impenitent Thiefe was a dying this was a fit time for his fellow to reproue him and for him to receiue a rebuke or else neuer There is a time for all things Eccl. 2. saith Solomon and a word spoken in due time is like an Apple of gold and picture of siluer Christ chose the fittest time to teach the people and to do good and that in the Synagogue vpon the Sabbath Act. 9.31 So the Church hauing peace did then edifie themselues And indeed the children of this world are wiser in their generation then the children of light Potiphars wife chose the fittest time to prouoke Ioseph to lust Gen. 39.11 Ioseph was alone in the house Esau chused the fittest time to be reuenged on his brother The dayes of mourning for my father will haue an end and then I will kill my brother In the affaires of this life men are wise to take the fittest opportunitie The Crabfish desiring to feede on the Oyster cannot perforce open the shell therefore watcheth opportunitie till the oyster openeth himselfe against the Sunne and then putteth in his claw This wisedome ought to bee in euerie Christian to take the fittest opportunitie to the doing of good But he is my superiour whom I heare sweare Obiect 2 and blaspheme the name of God or otherwise sinne what haue I to doe with such a one Indeed I grant there may be a preposterous zeale and boldnesse in man Resp that is rather to bee condemned then commended therefore inferiours must know that it is their part rather to aduise then reproue to aduertise See Mr. Lapthorne his spirituall Almes then to reprehend their superiours lest they passing the bonds of their calling do iustly exasperate them against them for as Magistrates Ministers parents and masters by Gods ordinance are to rebuke reprehend and punish So Subiects people children and seruants by the same rule are to aduise and aduertise And thus did the seruants of Iob deale with their master Iob 31. and Iob saith that he durst not contemne the aduise of his seruant or maid when they contended with him A reproofe to such must be vsed as a sowre pill couered ouer with sugar that it may the more easily be taken downe Gal. 6.1 Brethren saith the Apostle if any man be ouertaken with a fault ye which are spirituall restore such a one in the spirit of meeknesse considering thy selfe lest thou also be tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor as the originall signifieth borrowed from Surgeons which with a sleight of hand put a shattered bone into its place before the partie be almost ware of it Vse 1 This serues for the iust reproofe of those that can see men runne a licentious course and neuer seeke to reclaime them that can heare others sweare and blaspheme the name of God raile vpon Ministers and speake euill of the good way of righteousnesse without any zeale for God or compassion to the soules of their brethren Many there be that will neuer rebuke sinne in their brethren vntill God reuenge it from heauen whereas if they had met with due reprehension of their faults they might haply haue been brought to repentance and so haue preuented those plagues Or if men doe speake of the sinnes of others it is behind their backs in the most vildest and disgracefullest manner that may be These rather shew themselues to be of the generation of cursed Cham that vncouered the nakednesse of his father then of Gods people that mourne for the sinnes of others and in brotherly loue seeke by all meanes possible to recouer them into the state of grace No doubt it pierced this Penitent Thiefe to the heart to heare him blaspheme and raile on Christ he can by no meanes beare it But howsoeuer his owne griefe was great and paine grieuous he seemeth to neglect all and falleth to the rebuking of his fellow sinning against God this will a gratious heart do And wo to that man that can with patience heare God dishonoured that is not affected with the sinnes of other men such are farre enough from the worke of grace and conuersion and from that Christian compassion that ought to be in vs towards others to saue a soule to couer a multitude of sinnes or to free themselues from the sinnes of
other men Vse 2 Secondly this may serue to admonish euery one in the feare of God to make conscience of this duty that we admonish one another and seeke to conuert one another from going astray this is the truest testimonie of loue we can shew to others For indeed no man loueth naturally that doth not loue spiritually for by how much the more excellent the soule is aboue the body by so much the more excellent is the loue to it aboue that of the body And indeed this will be a sound witnesse vnto our hearts of our loue towards others in that wee haue admonished our brethren and sought by all meanes possible to recouer them from their sinfull waies It shall be a pretious balme that shall not breake their heads Neither may these thoughts hinder vs that we haue no hope to preuaile by our admonitions and reprehensions this we are not so much to looke after as the conscionable discharge of our owne duty And thus farre we are sure we shall glorifie God to be witnesses of his word and truth when the wicked in the last day shall be put to silence not being able to plead ignorance or that they had no warning And let vs know that the Spirit of God bloweth where it listeth and the Lord can euen of Lyons Tygers and Cockatrices make at his pleasure to become the sheepe of Christ of Abraham an Idolater he can make the Father of the faithfull of bloudie and barbarous Manasses he can make an humble Conuert and of a persecuting Saul he can make a painfull preaching Paul and of a lewd gracelesse Theefe an holy confessour Let none therefore be discouraged because of the lewdnesse of the person seeing the Lord is able and many times doth call home of the sinfullest of men And last of all this may serue Vse 3 to admonish euery man in the feare of God Heb. 13.22 To suffer the word of exhortation and to labour to keepe vnder all repining thought and euill disposition that is in their hearts which bewray themselues neuer more then when they are admonished or reproued for sinne and doubtlesse Sathan himselfe bloweth the coales knowing that it is an excellent meanes to recouer a sinner out of his power O how hardly is a reproofe digested by a naturall man that hath not the worke of grace in him It is found often true which Solomon saith Reproue a scorner and he will hate thee A sharp reproofe is more hardly digested then the bitterest pill men would not be disturbed in their sinfull courses But if the Lord loue thee he will send thee one faithfull friend or other to reproue thee And surely it is a fearefull thing and a signe that God hath cast off such a soul his care and that hee intends to glorifie himselfe in the destruction of such a one that is suffered to go on in sinne without controllment Let the righteous smite mee friendly saith Dauid and reproue me And well fare that heart that can so willingly suffer a reproofe The sweetest meats are not alwayes the wholesomest neither are the sharpest reproofes worst for the soule Hee is a miserable man that if his neighbour shall tell him of his enemies purpose to kill him should hate him for his paines much more wretched and miserable is the case of that man that being put in minde of the danger of sinne how his soule is like to be made a prey vnto Sathan will requite this warning with displeasure Let vs not bee such spirituall fooles Hee hateth his sonne that spareth the rod Pro. 13.24 saith Salomon The best kindenesse is to smite while there is hope and to reproue betimes ere it bee too late But the other rebuked him Text. Here wee haue a true patterne of a true penitent and looke what affection and disposition is here wrought in the heart of this Penitent towards his fellow the same affection disposition is wrought in some measure in all those to whom the Lord hath vouchsafed the like grace Now his care is manifested towards his fellow in this to bring him if it were possible to the sight of his sins and to repentance for the same And herein will teach vs Doct. 2 That true repentance and conuersion vnto God A true Conuert desires that others may partake of the same grace begets in the heart of a godly man a desire of the like grace towards others There is no one truth more apparent throughout the whole Scriptures then this How Gods people being themselues conuerted and hauing this grace giuen them to repent and beleeue haue endeuored to bring others to the knowledge of the truth likewise Thus the faithfull in the Primitiue time of the Church hauing tasted themselues and seene how gratious the Lord is they prouoke others to imbrace the same grace together with themselues Come say they let vs goe vp to the mountaines of the Lord. Esay 2.3 A true conuert cannot but proclaim the goodnesse of God vnto others Come saith Dauid and I will shew you what God hath done for my soule Psal 66.16 Gods grace is like fire in the bones as saith the Prophet His Word was in my heart as a burning fire shut vp in my bones Ier. 20.9 and I was weary of forbearing and I could not stay Christ forbade the two blinde men in the Gospell that were cured of their blindenesse straightly that they should tell no man but what saith the Text When they were departed Mat. 9.30.31 they spred abroad his fame in all that country They could not for their liues conceale it so Andrew when hee had found Christ hee had no rest till he had acquainted Peter The like wee may see in Philip towards Nathaniel Ioh. 1.41 Verse 45. wee may see this in Dauid who hauing petitioned the Lord in this wise Make mee to heare the voyce of ioy and gladnesse c. Psal 51.12 13. what followeth Then will I teach thy waies vnto the wicked and sinners shall be conuerted vnto thee The woman of Samaria leaues her pot behinde her Io. 4.28 and runs into the town that as shee had receiued Christ she might bring the tidings of ioy to her neighbours to prouoke them also to see and to heare Christ Luk. 5.29 And what might be the reason wherefore Matthew the Publican inuited so many to his house when Christ was to come thither no question he had this good intent therein that they also that came thither might reape some good by Christ Ioâ— 7.37 These are those riuers of waters our Sauiour prophecyed of that should flow from the bellies of true beleeuers euen to the refreshing of the dry and barren hearts of others to cause them to bring forth also the fruits of righteousnesse This will grace doe Wee may see this likewise in Onesimus whom Paul sent backe vnto his Master Philemon with this testimony that howsoeuer in times past that is before