3. But if it be not so, or if the party remain impenitent, he must be reproved before all, and there again invited to Repentance. This duty is never the less, because our Brethren have made so little conscience of the Practice of it; It is not only Christs command to tell the Church, but Pauls to rebuke such before all, and the Church hath constantly practised it, till selfishness and formality caused them to be remiss in this and other duties together, and the Reformers have as much stood up for it as the rest; and as deeply are we engaged by Vows, Covenants, Prayers and other means, for the execution of it, (of which more in the Application) Austin saith, Quae peecantur coram omnibus, coram omnibus corripiendae sunt, ut omnes timeant: Qui secreto peccant in te, secreto corripe; nam si solus nosti, & eum vis coram aliis arguere, non es corrector sed proditor. Greg. Mag. in Registro saith, Manifesta peccata non sunt occulta correctione purganda: sed palam sunt arguendi qui palam nocent; ut dum aperta objurgation sanantur, hi qui eos imitando deliquerant, corrigantur. Dum enim unus corripitur, plurimi emendantur; & melius est ut pro multorum salute unus condemnetur, quam ut per unius licentiam multi periclitentur. Isidore saith, Qui admonitus secrete de peccato corrigi negligit, publice arguendus est, ut vulnus quod occulte sanari nescit, manifest debeat emendari. If any shall say, that we shall thus be guilty of defaming men by publishing their crimes; I answer in the words of Bernard sup. Cantic. Cum carpuntur vitia, & inde scandalum oritur, ipse sibi scandali causa est, qui fecit ⟨p. 97⟩quod argui debet; non ille qui arguit. Non ergo timeas contra charitatem esse, si unius scandalum multorum recompensaveris pace. Melius est enim ut pereat unus quam unitas. There is no room for a doubt, whether this be our duty, nor any to doubt whether we are unfaithful as to the performance of it. I doubt many of us that would be ashamed to omit preaching or praying half so much, have little considered what we do in living in the wilful neglect of this duty, and the rest of Discipline so long as we have done. We little think how we have drawn the guilt of swearing, and drunkenness, and fornication, and other crimes upon our own heads, for want of using Gods means for the cure of them. As Gregor. M. saith in Reg. Qui non corrigit rosecanda, committit:
3. But if it be not so, or if the party remain impenitent, he must be reproved before all, and there again invited to Repentance. This duty is never the less, because our Brethren have made so little conscience of the Practice of it; It is not only Christs command to tell the Church, but Pauls to rebuke such before all, and the Church hath constantly practised it, till selfishness and formality caused them to be remiss in this and other duties together, and the Reformers have as much stood up for it as the rest; and as deeply are we engaged by Vows, Covenants, Prayers and other means, for the execution of it, (of which more in the Application) Austin saith, Quae peecantur coram omnibus, coram omnibus corripiendae sunt, ut omnes timeant: Qui secreto peccant in te, secreto corripe; nam si solus nosti, & eum vis coram aliis arguere, non es corrector sed proditor. Greg. Mag. in Registro saith, Manifesta peccata non sunt occulta correctione purganda: sed palam sunt arguendi qui palam nocent; ut dum aperta objurgatione sanantur, hi qui eos imitando deliquerant, corrigantur. Dum enim unus corripitur, plurimi emendantur; & melius est ut pro multorum salute unus condemnetur, quam ut per unius licentiam multi periclitentur. Isidore saith, Qui admonitus secrete de peccato corrigi negligit, publice arguendus est, ut vulnus quod occulte sanari nescit, manifeste debeat emendari. If any shall say, that we shall thus be guilty of defaming men by publishing their crimes; I answer in the words of Bernard sup. Cantic. Cum carpuntur vitia, & inde scandalum oritur, ipse sibi scandali causa est, qui fecit ⟨p. 97⟩quod argui debet; non ille qui arguit. Non ergo timeas contra charitatem esse, si unius scandalum multorum recompensaveris pace. Melius est enim ut pereat unus quam unitas. There is no room for a doubt, whether this be our duty, nor any to doubt whether we are unfaithful as to the performance of it. I doubt many of us that would be ashamed to omit preaching or praying half so much, have little considered what we do in living in the willful neglect of this duty, and the rest of Discipline so long as we have done. We little think how we have drawn the guilt of swearing, and drunkenness, and fornication, and other crimes upon our own heads, for want of using Gods means for the cure of them. As Gregor. M. saith in Reg. Qui non corrigit rosecanda, committit:
