excesse of riot speaking evill of you Verse 5. Who shall give account to him that is ready to judge the quick and the dead Verse 6. For for this cause was the Gospell preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit The Analysis THe Apostle having set before us the example of Christ in this place he concludes theâ—ehence that which he proposed to be concluded chap. 3. v. 17. and before that v. 11. that is that all Christians should eschew evill follow that which is good And this conclusion he layes downe in such manner that if a due proportion be observed betwixt Christ as our example and Christians that are regenerated and renewed according to his image he shews it doth necessarily depend upon flow from the example of Christ. He concludes with such a Syllogisme as this All Christians should be armed with the same mind concerning sinne and righteousnesse as Christ himselfe was But Christ having suffered in the flesh ceased from sinne and lived in the spirit unto God Therefore all Christians should be wholy bent and endeavour all that they can to cease from sinne or the lusts of men and live unto God or the will of God Both the proposition Assumptionare in v. 1. The conclusion in v. 2. The conclusion is illustrated by a comparison made betwixt the time past and that which is to come or betwixt that kind of life which men are wont to lead before their calling and that which they should lead after they are called For the time past he affirmes that we lived according to the manner of the Gentiles in all the lusts of the flesh v. 3. And for the time to come he denies that we should follow those lusts but that we should live unto the will of God v. 2. and the beginning of the 3. It may suffice us c. where he intimates a reason also why we should now leave off such courses namely Because we have too much offended God already in the time past and if we should abuse his mercy and patience any longer we could expect nothing else but the revelation of his just anger and indignation to our eternall confusion The same conclusion and Comparison is farther illustrated by anticipation of an objâ—ction and difficulty which might take off our desires and endeavours to change our lives and live contrary to the fashion of others And the objection is this that it will seeme strange unto many and for this very cause will they revile us and speake evill of religion it selfe verse 4. The answer is that this is not our fault but theirs and they shall give an account for it unto God at the day of judgement verse 5. Which judgement is set forth by a distribution of the object and upon occasion of that distribution he makes a new argument to remove the fore-named difficulty out of our minds namely because the Gospell had the same end and the same effect amongst the faithfull that are now dead to wit that they being condemned by men did patiently beare that condemnation and lived according to God in the spirit verse 6. The Doctrines arising herehence Doct. 1. We should all arme our selves with such meditations as the contemplation of Christs death affoords as This is gathered from v. 1. Reas. 1. Because we are thereunto called that we should be made conformable unto Christ. 2. Because Christs death or Christ crucified is a briefe Epitome of all saving knowledge 1 Cor. 2. 2. 3. Because by such meditations we doe more and more put on Christ and by his power are our minds strengthened and fore-armed as with a compleat armour against all kind of temptations and in this respect is this phrase arme your selvâ—s used in the text Vse 1. This may serve to admonish us to arme our mindes daily with godly and Christian meditations that so we may not be exposed to the danger of temptations unarmed and naked in the bearing of a blow or suffering any violence there is great difference betwixt a man that is armed and one that is not armed 2. To direct us in our meditations chiefely to contemplate upon Christ and those things which pertaine unto his death and resurrection Doct. 2. He that hath true communion with Christ hath ceased from sinne and by meditation thereupon doth daily more and more cease from it This is gathered from verse 1 at the end Reason 1. Because our communion with Christ is by the Spirit of Christ which makes us conformable to his death and resurrection Rom. 6. throughout the whole Chapter 2. Because in our conversion unto Christ there is alwayes included an aversion from sinne by serious repentance 3. Because such meditations are the ordinary meanes whereby the worke of the Spirit is perfected and our repentance renewed and furthered Vse 1. This may serve to reprove those that professe Christ in word but in their deeds doe not cease from sinne 2. To direct us to presse such syllogismes and reasonings upon our consciences Rom. 6. Doct. 3. He that ceaseth fâ—om sinne doth not live to the lusts of men but to the will of God This is gathered from verse 2. Reason 1. Because the lusts of sinfull men are in themselves sinnes and leade unto sinne 2. Because these lusts fight against the soule and we in our conversion have bound our selves to fight against them 3. Because the will of God is the only rule of our life which is altogether contrary to the lusts of the flesh Vse This may serve to direct us in the triall of our state and condition For looke how our life is sincerely directed in respect of the lusts of men and the will of God so may we certainely judge our selves to be either in the state of sinne or in the state of grace Doct. 4. It seemes more then enough to the faithful that before their conversion they so long followed the lusts of the flesh and fashions of the world This is gathered from verse 3. Reason 1. Because they are ashamed with a holy shame of those courses Rom. 6. 21. 2. Because they receive no benefit by them but repentance 3. Because they see that it was Gods great mercy that they were at length delivered from them and from the death which they bring in the same Chapter 4. Because the rest of their time seemes but a little unto them in respect of the duty which they have to do in seeking and glorifying God Vse 1. This may serve to condemne those which deferre and put off the time of amending their lives as if they had not yet sinned enough 2. To admonish us to redeeme the time and spend it in advancing of Gods glory and our own salvation Doct. 5. Amongst all the vicious lusts and courses of the world luxury is one of the chiefest whereby men walke in lasciviousnesse excesse of wine and banquetings â—eason 1. Because
is not according to the fashion of the world Vse 1. This may serve to admonish us not to place our inheritance or our treasure in the things of this World 2. To exhort us to lift up our hearts alwayes towards our heavenly countrey and to gaine all those things that may helpe us forward and further us in our journey thereunto Doct. 2. All the faithfull ought to abstaine from the lusts of of the flesh But by this phrase are signified not only the inclinations of the body but all those that belong to the old man for there is something to be sanctified even in the very spirit of our minds 1 Thes. 5. 23. and therefore some lust of the flesh is seated in the spirit but these lusts are in generall said to be of the â—lesh because they are most of all manifested in those things which belong to the body and the flesh for most men care for and looke after nothing else almost but those things that belong to this present life Reas. 1. Because the flesh together with the lusts thereof was crucified with Christ. 2. Because all the faithfull in their baptisme and by their profession have denyed the flesh 3. Because our lusts are deceitfull Eph. 4. 22. Because they lead unto death Galat. 6. 8. Rom. 8. 6. 13. Vse This may serve to admonish us above all things to apply our selves unto this study Doct. 3. The lusts of the flesh warre against the soule Reas. 1. Because they spoile the perfection of the soule which consists in the image of God 2. Because they doe either quench or grieve the holy Spirit upon whom the comfort of the soule doth depend Eph. 4. 30. 1. Thess. 5. 19. 3. Because they cause the Death of the soule and lead thereunto Vse 1. This may serve to direct us alwayes to thinke upon our spirituall warfare and accordingly in all things to carry our selves as it becommeth the good Souldiers of Christ. 2. To admonish us to take speciall heed of those enemies which we have within our selves those enemies that are without can doe us no hurt if those that are within have not power over us and so doe as it were give us up into their hands Doct. 4. To abstaine from fleshly lusts is the way to make our conversation honest Reas. 1. Because all filthynesse proceeds from the lusts of the flesh 2. Because the true honour and honesty of a man consists in that spirituall victory which he hath over himselfe 3. Because by overcomming the lusts of the flesh the way is made easie to all vertues and good duties Vse 1. This may serve to refute and reprove those men that seeke for honour and dignity by pampering the flesh obeying the lusts thereof 2. To exhort us cheerfully to oppose our selves against the lusts of the flesh for this very cause because it is a most honest thing Doct. 5. The faithfull should have a care to live honestly not only amongst the faithfull but also amongst the unbeleeving Gentiles This is gathered from these words among the Gentiles Which notwithstanding we must so understand that we doe not follow all those things that seeme honest unto them nor omit those things that doe displease them but only that we shew forth a true evidence of our piety love and righteousnesse in our conversation Then againe that thereby their consciences may be convinced that the way which we goe is in that respect at least praise-worthy and to be approved Reas. This we ought to doe 1. For Gods sake and his glory 2. For our owne sakes and our owne comfort 3. For the unbeleevers sake to draw them unto true piety Vse This may serve to refute and reprove those that under colour of contemning fame contemne vertue Doct. 6. It is the property of unbeleevers to seeke occasion to speake against the faithfull as if they were wicked This is gathered from the 12. verse at the beginning Now there are two kinds of such obloquies 1. When they speake all manner of evill for Christs sake for faith and righteousnesse sake cap. 4. v. 14. Math. 5. 11. 2. When they find some occasion in the defects of the faithfull and observe something in their lives which they may justly taxe This also admits of a two fold difference for sometimes such is the impiety of those that professe the true faith that it gives scandall to the unbeleevers Rom. 2. 24. and sometimes they take occasion from the infirmities that are incident to the faithfull to condemne their profession Reas. 1. Because there is an inveterate enmity betwixt the children of the light and the children of darknesse 2. Because in this respect men flatter themselves and in some sort seeme better and happier when they make others that would seeme better either to be like themselves or worse then themselves 3. Because by this meanes they seeme to bring some prejudice against the very doctrine of piety which the wicked hate Vse This may serve to admonish us 1. To take speciall heed that we have no communion with unbeleevers in this maliciousnesse that is that we doe not willingly seeke or take occasion to speake against the Godly for this is a certaine marke of impiety 2. To beware also that we give no occasion to the wicked either to speake against our persons or our professions Doct 7 Good workes alone doe stop the mouthes of the wicked This is gathered from the 12. v at the middle Reas. 1. Because men especially unbeleevers cannot judge of us but by the works which they see 2. Because the sincerity of our religion properly appeares in our works Vse This may serve to exhort us alwayes to endeavour to bring forth good works Doct. 8. The good works of the faithfull make others also to glorifie God This is gathered from the 12. v. at the end So M. 5. 16. Reas. 1. Because by this meanes they are convinced of the truth of our religion whose author is God 2. Because thereby they are drawne also to embrace the same religion and to cleave unto God 3. Because they are moved and stirred up to give God thanks for those things that were the meanes of their conversion Vse This may serve to exhort us to use this argument to stir up our selves to the practise of good works because they make not only for our owne salvation but for the glory of God also Doct. 9. We must looke for a day of visitation that men may glorifie God therein This is gathered from the 12. v. at the end But the day of visitation may be understood either in judgement or in grace and mercy Here it is to be understood of the grace of God So Luke 1. 68. Reas. Because without grace there is no inclination in the heart of man to glorifie God The tree must be good that shall bring forth good fruit Men doe not gather grapes of thornes or figges of thistles Matth. 7. 16. 17. Vse This may serve to admonish
is to uncleane persons without a necessary cause but to every one that asketh us so that our profession or answer may probably at least turn to the glory of God as it is in the text to sanctifie God Vse This may serve to exhort us 1 seriously to study our religion to understand the grounds thereof 2 Freely and ingeniously to declare and defend it upon a good occasion Doct. 9. Our profession of religion should be with meekenesse in respect of men and with feare in respect of God Reason Because by meekenesse we do good amongst men and the feare of God will stirr us up to do our duty and keep us within the bounds and limiâ—s thereof Vse This may serve to reprove those which keepe no measure in their words and actions Doct. 10. A good conscience is very necessary as well in the sanctification of Gods name as in the profession of his religion That is a conscience bearing us witnesse both of the grace of God towards us in Christ and of the sincere desire and endeavour of our hearts to please God in all things Reason 1. Because without such a conscience our faith confidence fortitude and liberty doth languish and decay 2. Because such a conscience freeth us from all that burthen wherewith otherwise we should be oppressed and terrified and affrighted from doing our duty 3. Because it stirreth us up to all the duties of piety for without the care of performing them a good conscience can afford us no comfort Vse This may serve to exhort us to have a care of our conscience to keepe it pure before God and men The 17 verse is all one with the 20 verse of the 2 chapter Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evill-doing Verse 18. For Christ also hath once suffered for sinnes the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Verse 19. By which also he went and preached unto the Spirits in prison Verse 20. Which sometimes were disobedient when once the long-suffering of God waited in the dayes of Noah while the Arke was a preparing wherein few that is eight soules were saved by water Verse 21. The like figure whereunto even baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Verse 22. Who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him The Analysis IN this part of the chapter the Apostle urgeth that exhortation which he had before proposed concerning an endeavour to do well even unto those that wrong us And this he doth perswade them unto 1 by a comparison which he makes betwixt those which suffer for evill doing which comparison although it may seeme to be of a greater or lesser good when it is said It is better to suffer for well doing yet it is indeed a dissimilitude which is intimated by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extenuation as appeares by the 19 and 20 verse of the second chapter For it is thank-worthy and it will turne to our glory if we suffer for well-doing not so if it be for evill doing 2. He confirmes this by the example of Christ verse 18. who though he did most justly yet suffered unjustly which example he shewes to be of great force by the end of his suffering because therefore he suffered that he might bring us the same way unto God which that he doth now effectually doe he shewes by the cause thereof to wit life and glory which he assumed unto himselfe by his divine Spirit after his suffering And to shew that that effect namely the bringing of men unto God doth proceed from this cause to wit the Spirit of Christ the Apostle makes a comparison of the like betwixt those things which the Spirit of Christ did heretofore in the dayes of Noah and those things which he doth now since the comming of Christ in the flesh Heretofore he preached the way of salvation and patiently waited for the performance of obedience upon the disobedient he inflicted condigne punishment and a few that were obedient he saved in the Arke so now also he preacheth the way of salvation he waits for obedience and by Baptisme as it were a figure like unto the old Arke he saves those that are obedient and have a good conscience before God and that by the glorious life and power which he hath in heaven since the time of his resurrection verse 21 22. All which things rend hereunto that we should hold fast a good conscience even when we are evill intreated because it is better as he said before verse 17. and hath now shewed as well by the example of Christ as by his effectuall dispensation throughout all ages as it is vers 18 19. of which we may sue more if we look back to chap. 2. ver 21. to the end All the other things almost are explained in the answer to Bellarmine about Christs descending into hell The Doctrines arising here-hence Doct. 1. It was the Spirit of Christ which preached heretofore from the beginning of the world by the Prophets and men of God before that he appeared in the flesh This is gathered from verse 19. Reason 1. Because the person of Christ was the same from everlasting in the unity of the Divine Essence so that whatsoever the Spirit of God did that also may the Spirit of Christ be truly said to have done 2. Because Christ was the Mediator of mankinde from the beginning of the world in vertue and force therefore whatsoever the Spirit did which belonged to the furtherance of the Churches safety all that he did by vertue of Christs mediation and that no lesse then since his comming in the flesh Vse 1. This may serve to instruct us in the truth of Christs divine nature 2. To comfort us and strengthen our faith in that we have the same Teacher which instructed the Church from the beginning of the world and brought it to salvation and consequently we imbrace the same religion as touching the substance of it that all the faithfull imbraced from the beginning of the world 3. To admonish us never to reject or make light account of those things which are preached unto us out of Gods word because it is the Spirit of Christ which preacheth unto us those things like as he preached unto others from the beginning of the world Doct. 2. They which do not obey the preaching of Christs Spirit wilfully bring upon themselves everlasting damnation This is gathered from verse 19. 20. Reason 1. Because in neglecting the preaching of the Gospell they neglect and refuse the only meanes that can keepe them from damnation and bring them unto salvation 2. Because they doe greatly dishonour Christ and his Spirit Vse
in these men do most of all pamper the flesh and have no regard at all unto the soule 2. Because by these the soule is drowned as it were in the pleasures of the flesh so that it cannot lift up it self unto God and to divine things 3. Because these make way for the devill and all devilish sinnes aâ—â— thereupon abominable idolatry â—eemes to be joyned with them in the text because by them many were brought to be pâ—esent at idolatâ—ous feasts and â—o to honour the idols themselves though in their consciences they made no reckoning of them Vse This may serve to admonish us to beware of these wicked courses Doct. 6. It seemes very strange to the men of the world that the godly should refuse to live after that manner as they live Reason 1. Because they think there is a kinde of happinesse in that kinde of life which for any man to dislike they cannot but wonder at it 2. Because as long as they are carnall they cannot rightly discerne those spirituall reasons which make the faithfull to abhorre such conversation 3. Because they measuring others by themselves thinke that all men do greeâ—ily desire such kinde of pleasures Vse This may serve to admonish the faithfull 1. Not to thinke that they do live so as their calling or profession doth require unlesse they do so farre estrange themselves from the common courses of worldly men that they make them to wonder at them 2. Not to be troubled at such opinions of men but to take their dislike as a token of Gods good liking and approbation Doct. 7. By this alienation of mindes which ariseth from the difference of the conversation betwixt the beleevers and the unbeleevers the regenerate and the unregenerate it oftentimes comes to passe that the unregenerate speake evill of the truth of God This is gathered from verse 5 at the end For although some are so taken with the splendour of piety whlch shines forth in the godly that they glorifie God as it is chap. 2. ver 12. and it becomes a meanes of winning them as it is chap. 3. verse 1. or at least that they are ashamed as it is chap. 3. v. 16. Yet there are others which take occasion thereby to blaspheme chiefely because the godly by abstaining from those lusts and courses which they highly esteeme seeme seriously to reprove them as well in their deeds as their words Reason 1. Because all they that do evill hate the light 2. Because â—uch a separation in conversation of life is as it were a condemning of those from whom separation is made out of conscience and religion 3. Because wicked men being blinded with anger and hatred and udgeing of others by themselâ—es dâ—e imagine that this separation is usually made in hypocrisie simulation not out of conscience and religion Vse This may serve to comfort and strengthen our soules against the temptations and troubles which may arise unto us from such mens blasphemies Doct. 8. God will require an account from men for all such blasphemies either in this life or at the last judgement This is gathered from verse 5. Reason 1. Because his Majestie is wronged more in these blasphemies then in most of the other sinnes 2. Because those sinnes are most hainous and come neerest to the sinne against the Holy Ghost 3. Because they directly tend to the hinderance of the kingdome of God and the righteousnesse thereof Vse 1. This may serve to admonish us to take heed of all those that do any way partake in such a sinne 2. To comfort us because God revengeth such injuries we should commit themunto him Doct. 9. God keepes a just account of those things that are done to the faithfull not only while they live but also after their death For in that sense is he said to be ready to judge the quick and the dead where by the quick and the dead the faithfull are most properly understood as appeares by verse 6. Reason 1. Because God alwayes lives and his word and covenant lives 2. Because it stands upon Gods glory to defend the cause also of his servants that are dead and to revenge their injuries 3. Because oftentimes the iniquity of the wicked is not come to its full measure before the death of Gods children whom they have vexed Vse 1. This may serve to comfort us as well in life as in death 2. To admonish us not to judge rashly of Gods wayes in his patience and long-suffering but to compose our mindes to a patient waiting for the wished event Doct. 10. The condition of the faithfull now living and of those that lived heretofore in all ages is wholly alike as touching the substance of it This is gathered from verse 6. compared with the verse fore-going Rea. Because God is the same faith is the same on the contrary side also the devill and the world are like themselves Vse This may serve to direct us not to give way to too much complaining of the present age as if there had never beene the like before but couragiously to go forward in doing our duty that we may do that in our times according to our ability which other faithfull men did in their time who as it is saâ—d of David Acts 13. 36. after they had in their age served the will of God fell on sleepe in the Lord. Doct. 11. The short compendium of our whole Christian life is so to receive the Gospell that renouncing the flesh we should in that respect be judged according to men and live according to God in the Spirit This is gathered from verse 6. Reason Because therein consists all divinity Vse This may serve to direct us to make triall of our condition by this rule Verse 7. But the end of all things is at hand be ye therefore sober and watch unto prayer Verse 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sinnes Verse 9. Vse hospitality one to another without grudging Verse 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifeld grace of God Verse 11. If any man speake let him speake as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified throuh Iesus Christ to whom be praise and dominion for ever and ever Amen The Analysis FRom the last discourse about the judgement of God the Apostle takes occasion to presse his exhortation to the duties of piety by that very argument First therefore he layes downe that third argument for a ground that the last judgement the end of all things is at hand and thereupon concludes that we must seriously and diligently apply our selves to the duties of piety And these duties he sets downe by an induction of the principall parts 1 Prayer with the adjuncts and helping causes thereof to wit temperance
perswasion that can induce us unto sin yet we feele such little sparks arising in our selves that will set the whole man on fire if they be not quenched betimes Vse 1. This may serve for instruction 1 To refute their dreame which imagine a perfection in this present life 2 To refute the Papists who say that concupiscence after Baptisme is not formally a sin For that which of its own nature produceth sin must needs have the nature of sin For quâ—le effectum talis causa such as the effect is such is the cause 2. To admonish us diligently to beware not only of outward provocations that might lead us into temptation but also of our selves and our own hearts for there lyes our greatest danger Doct. 4. Sinne doth not consist only in outward words and deeds but also in the inward lusts and affections which are contrary unto the law of God Reason 1. The first reason is taken out of the places of Scripture wherein God is called a Spirit and is said to look most unto the Spirit and heart of man 2. The second is taken out of those places where sins are said to come from the heart For sin can come froÌ„ the heart no other way but by the means of such vicious lusts of the flesh 3. From the expresse words of God Ger. 6. 5. 8. 21. 4. The same is shewed unto us by the contraries because the inward affections of men that are good are very pleasing unto God Therefore after the like manner evill affections and desires must needs displease him The amplification of this truth may be taken therehence that there is no sin properly in the outward words and deeds but as they depend upon the inward affection of the heart For if it were otherwise then a man might be compelled unto sin which is altogether untrue and contrary to common sense Vse This may serve to refute and condemne those that take little or no care at all about their thoughts or inward affections so that they can any way excuse their outward words and deeds 2. To admonish us therefore to watch over our inward affections and thoughts For this is the property of a true Christian. Those that are out-side Christians look only unto outward things they that do inwardly and in heart feare God are no lesse carefull of their inward thoughts then they are of their outward words Doct. 5. Sins of this kind like as all others also do defile a mar Some sins are said in a speciall manner to defile a man namely such as pertain unto the unlawfull copulation of the flesh and transgresse the tenth Commandement Reas. Because they do in their nature also defile the body and person of a man But all sins do also defile the soul of man because they leave a blemish behind them which makes the soul of the sinner deformed and lesse pleasing unto God Mat. 15. 20. This is it which was heretofore signified in the Ceremoniall Law by all those uncleannesses separations washings and purgings which are so frequently spoken of by Moses This also is that which is intimated unto us in Baptisme Vse 1. This may serve to condemn those that do not only take delight in their sins but also seeme to boast of them as if they should glory in their own dung 2. To admonish us to learne hence more and more to abhorre all sin as a most filthy and detestable thing Besides that generall defiling which is common to all sinne the Apostle seems here to intimate that speciall defiling which is in wantonnesse as it appears by v. 14. 18. But of this we shall have a fitter opportunity to speak afterwards Doct. 6. It is a most heinous sin to despise government or the superiour lan full power This is confirmed Rom. 13. 1 2. Reason 1. Because they which despise lawfull power despise the ordinance of God It is the Apostles reason in the same place For although God hath prescribed unto men no speciall forme of government yet he hath appointed that there should be some certaine kind of governing and so approves of all power which is not contrary unto nature or unto his revealed will 2. Because such a contempt is against the common good and tends to the disturbance of humane society 3. Because it gives occasion to the overflowing of all other sins For this is the reason why the authority of superiours is established in the first Commandement of the second Table because if that be despised or neglected all the other Commandements not only of the second but also of the first table are quite destitute of those things that should strengthen them as touching those means which men can use Vse 1. This may serve to refute the Anabaptists and those that tread in the steps of such hereticks whiles they maintaine that the civill Magistrate is clean contrary to Christian religion 2. To reprove those that although they confesse the power in words yet in their deeds resist it nor do they respect it farther then it makes for their lusts Doct. 7. The effect of contempt is to reproach a man and speak evill of him Reason Because reproaches and contumelies come properly from pride whereby a man thinks himself better then another For otherwise he could not reproach another man but the same reproach would fall upon himselfe also Contempt is the daughter of pride and the mother of such nephewes Vse 1. This may serve to admonish all Christians to abstaine from reproachings and evill speakings For there is none that dares affirme that it is lawfull for him to despise his brother 2. To admonish us to beware of pride and the contempt of others if we would not break forth into such sins that are so unworthy of a Christian man Quest. Here ariseth a question Whether we may not sometimes reprove the sins of men somewhat sharply Answ. That this is lawfull is proved by the approved practise of the Prophets Apostles and of Christ himselfe also but with these cautions 1 That the sin which we reprove be manifest 2 That the check be so directed that it be done to the sin rather then to the man 3. That there be together with it a manifestation of our charity 4 That we be not moved unto this vehemency chiefly by our own private injuries but by the zeale that we beare unto the glory of God and the salvation of others Doct. 8. Amongst those circumstances of sinne mentioned in the text there is none whereby it is more aggravated then stubborn boldnesse and selfe-willednesse This is gathered from these words Presumptuous selfe-willed c. Reason 1. Because they are tokens of a will sinning with full consent 2. They are tokens of a seared conscience 3. They are most contrary unto repentance Vse 1. This may serve to condemne those that account it a great praise unto themselves that they are bold to commit all kind of villanous acts they neither feare men nor God himselfe as it