and that to the Act. 3. 6. greatest surely wee could not but bring forth some reformation from our good endeauours And for our better encouragement not to dissemble with any but to deale faithfully with all let vs consider the words of Solomon Hee that saith to the wicked thou art righteous him Prov. 24. 24. 25 shall the people curse nations shall abhorre him But to them that rebuke him shall be delight and a good blessing shall come vpon them CHAP. 5. Arguments to perswade vs to reproue the sinnes of others First Argument the guilt of Sinne. IF we reproue not sin in others 1 Argument to moue vs to reproue sinne in others we make our selues guilty of the same sinne for the neglecting any duty which is commanded displeaseth God as well as the committing of sinnes prohibited Curse yee Meroz saith the Angell of the Indg. 5. 23. Lord curse yee bitterly the inhabitants thereof not because they fought against the children of the Lord but because they did not assist the Lord against the mighty and we are as well liable to the curse of God for not helping the lord against sin as they that really transgresse the law vice vertue are contraries which haue no medium therefore in subiecto capaci the absence of the one must of necessity argue the presence of the other so theÌ„ he that hath authority to reproue sin is guilty of it if he strike it not vpoÌ„ the face with a seasonable rebuke and if a man neither lye nor sweare himselfe yet if he suffer it in others â—â—e sinne is Qui ferendi potestatem â—abet solus in culpa est si culpa non feritur Bâ—r. Amici vitia qâ—i serâ— facit sua his owne as in the Common wealth and our lawes the accessary is as well guiltie and lyable to punishment as the principall So in Gods Consistory the not corrector as well as the law-breaker is both guilty of the sinne and subiect to the same reward For if a soule sinne and heare Leuit. 5. 1. the voice of swearing and is a witnesse whether hee hath seene or knowne of it if he did not vtter it then he shall beare his iniquity and therefore the Lord admonisheth the watchman to blow the trumpet and Ezeck 33. 7. 8. warne the people from the Lord otherwise if hee warned not the wicked man from his way the wicked man should dye in his iniquitie but God would require his bloud at his handes Now euery one in this case must be a watchman ouer his brother to prohibit and rebuke sinne in him otherwise his brothers bloud shall be required at his handes And thus it was in ancient times amongst the Heathens themselues for the Lacedemonians vsed to punish him that did not reproue the fault of another with the same punishment that was due to the offender himselfe and thus wee see the sinne of another man by our silence may become our owne and therefore the word mum in English I take to be deriued from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 macula a fault or blemish so that in this kind to be mute or mum as wee say or to hold a mans tongue is a sinne and transgression in the sight of God and certainely shall not goe vnpunished Therefore if any man haue an eye to see sinne let him discouer it if he haue an hand let him plucke it vp otherwise other mens sinnes shall bee enrolled amongst ours and so with Ely wee shall not only breake the necke of the body but that of the 1. Sam. 4. 18. soule also and make the curse of another mans sinnes light heauy vpon our selues Second argument is charity towards the sinner Secondly the duty of loue and 2 Argument to moue vsto reproue sin charity wee owe one to another bindes vs to this good office In the old law we are commanded not to see Deut. 22. 1. our neighbours oxe nor his sheepe to goe astray and to hide our selues but in any case to bring them againe vnto our brother much more then are wee to reduce a straying soule into the waies of God and good reason for wee are all of vs fellow members of that body whereof Iesus Christ is the head now we know members of a body are helpefull to one another if the foot haue a thorne in it the head stoopes the handes helpe to pluck it out againe We are brethren as St Paule saith Brethren if any one bee ouertaken in Gal. 6. 1. a fault c. fraternall and brotherly affection must be a spurre to pricke vs on to shew our loue in this action which indeed is a sure tryall manifestation of the best loue and on Probatio dilectionis est exhibitio operis Greg. Insâ—liâ—â—â—iciâ—ia qâ—â— illum quam 〈◊〉 â—â—â—endo â—radit Diabolo the contrary it 's a cursed friendship and association which by a wicked taciturnitie and conniuence at finne giues vp the soule of the sinner into the handes of the Diuell Therefore in this kinde it is good wee should deale as one louing friend to another who beholding him dangerously and deepely affected with some disease or sicknesse hee will carefully prouide the Chirurgion or Physition for his cure and restauration to his former health thus let vs striue to haue as much spirituall loue as most men haue naturall affection that when wee see our brother euill affected with sinne which is the sicknesse of the soule wee may by wise and seasonable rebukes make vp and heale the sores and spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 batteries of sinne and Satan in the hearts of our brethren The good Samaritan that found the maimed man in miserie that was fallen amongst theeues had compassion Luk. 10. 33. 34. on him and bound vp his wounds shall not wee then much more haue compassion vpon a Brother when wee see him lye vnder the hands of his spirituall enimies and bind vp the wounds of his soule by holy Godly rebukes Hauing reason from the law of equitie and consâ—ience more to commiserate the diseases of the soule then of the body Therefore as Solomon saith withhold not Prov. 23. 13. 14 correction from the child for if thou beatest him with the rod he shall not dye thou shalt beat him with the rod and shalt deliuer his soule from hell Thus if wee withhold not a seasonable rebuke when wee see our brother sinne we may happily deliuer his soule from death Satan therefore reproofe is called the correctioÌ„ of life because it tendeth and leadeth to life The eare that heareth the Prov. 15. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproofe of life abideth among the wise let vs try therefore if by this meanes wee can conuert a man that is erring from the truth and we shall saue a soule from death and shall Auâ—is audieâ—â— increpationem vitarum Iâ—m 5. 19. 20. Mat. 18. 15. hide a multitude of sinnes I might fairely launch forth and with a prosperous gale set vp saile and away into an Ocean of reasons or arguments to moue vs to this duty as the honour of God or the ensnaring the sinner and the standers by who by our silence may halfe perswade themselues a sinne to be no sinne or else so small as not worthy a reprehension or that wee are such as they are and loue the sinne if wee reproue it not also by our reproofe See M. Boltonâ— directionâ— for walking with God pag. 122. sine wee may keepe out the infection contagion of sinne whereby our soules may bee poysoned but for breuities sake I will leaue them to the iudgement and amplification of the reader and him and them to the blessing of that holy spirit who giueth grace to the reprouer and reproued both how to speake and how to take a word of reproofe in due season FINIS
will not serue then we may deale more roughly with him for good wordes and forbearance to such is like a too hastie salucing and skinning ouer a sore the fester whereof breaketh out againe with more rage and danger and as Thunder and lightening doe more purifie the aire then the calmest Sun-shine so the terrours of the law and a sharpe censure doe more better men of this condition then milde pleasant speeches here if wee deale with too much clemency wee doe but only shake the sheaues of sinne and lappe the branches of iniquity and leaue the tree like that which Daniel speakes of with the stumpe Daniel 4. 15. and rootes in the ground which in time will bring forth fruit againe it is better to lay the Axe to the root of the tree to cut away all which God hath not planted and if they will not be reclaimed by faire means to rebuke them sharpely that they may be sound in the faith God hath Tit. 1. 13. made euery man in this kinde his brothers keeper and a fisher of men therefore it behoues vs to doe like skilfull fishers who fish not for all kinde of fish after one manner when they angle they are priuate and still least they fright away the fish but when they set their nets to catch then they plunge beat the riuers and with a great clamour and noise they driue fish by force into their nets so wheÌ„ we come to catch some soules with the hooke of reproofe we must fish priuately secretly and concealedly also when wee fish to catch others wee must doe it magno strepitu with many great outcries and noises that wee may compell Luke 14 23. them to come in as Peter at one time fishing droue three thousand soules Act. 2. 41. into his net otherwise the want of a little labour may dash all our former hope and future successe they therefore they that goe not through-stitch in their reproofes handle not greater malefactors with greater seuerity may doe them some good for the present but not to the saueing of their soules these deale like a faint hearted and faithlesse Physition who by sparing of an ounce or two of corrupt blood which was better out then in they leaue that behinde that taints infects the whole body againe It is better therefore not to spare the offence of a mans person then to suffer soule and body to bee destroied by sinne at the day of iudgement Fourthly and lastly if wee see that 4ly What persons are not to bee reproued Prov. 17. 22. those wee reproue are vncorrigible will not be bettered by reproofe but harden their hearts against instruction if they be the sonnes of Ely 2. Sam. 2. 12. the sonnes of Belial past hope of amendment if they be open and manifest contemners of religion scorning and hating to be reproued as some there be whom a man can no sooner reduce froÌ„ sin by reproofe then they may take a Leuiathan in the maine Ocean with a net then we may giue them ouer as Christ gaue ouer the Scribes Let theÌ„ fulfill Mat. 23. 32. the measure of their owne wretched Reuel 22. 11. Pereat perdat prosundat choice and he that is vniust let him be vniust still and hee that is filthy let him be filthy still for to instruct and admonish this peruerse generation of men is but to cast pearles Mat. 7. 6. before swine who will trample them vnder their feete like doggs turne againe and all to rent you these men are like vnâ—o the milke of the Tygresse the more salt is throwne into it the fresher it is such whelpes are they of that monster that the more reproofe they haue to season them the fresher their sinnes are in them and wee shall euer finde that those that are bent vpon villanie with a full intent and resolution are made more violent by dissuasion as a strong streame beeing resisted by floodgates will swell ouer the banks as he that casteth a stone against a marble pillar doth not breake the marble but in regard of the vehement repeâ—cussion brings danger vpon himselfe thus he that reproueth an Adamantine and hardned heart shall for the seed that he hath sowne of wholsome reproofe in this vnprofitable and cursed ground reape nothing for his paines but the weedes and thornes of mockes and reproaches For a scorner loueth not Prov. 15. 12. one that reproueth him And hee that reproueth a scorner getteth Prov. 9. 7. himselfe shame and he that rebuketh a wicked man getteth himself a blot better therefore is it to be silent then to stirre vp Hornets about our eares and to thrust our handes into a waspes nest Thirdly and lastly wisdome requires 3. Wisdome is to coâ—sider the outward quality of him we reproue 1. How to reproue infeririours that our reproofe be ordered with an aduised consideration of the outward quality and condition of them we reproue with a respect to their place and age as if they be our inferiours especially such as any way haue relation to vs or dependency vpon vs then wee may doe it with more freedome and authority If they be our equalls then not by 2. Equals Parâ—â— pâ—rem non habet imperium Vt amica commonefactione facilius illi in vâ—am officâ—â— reducantur Calv. in 1. Tim. c. 5. 3. Superiours an imperious command but by a louing and friendly commonition and aduertisement that wee may bring them into the right way But if they be our superiours in place age or either waies then wee must carry our selues with reuerent and submisse exhortations according to that of St Paul to Timothie Rebuke 1. Tim. 5. 1. not an elder but entreat him as a father especially if he bee a Presbyteriall Elder and a Father in Gods Church that revealeth the mysteries of God to his people here must a singular care bee taken in gouerning our tongues in reproofe and reprehension But as it was the sinne of Israel so is it of our times This people are as they that rebuke the Priest yea wee shall finde Mechanickes Hos 4 4. and Rurall Swine that will make no more to reproue the life doctrine of the ministry then they will doe to correct a mishapen vesture or to giue their horse the lash when they are offended with him But let them knowe that if Cham was cursed for sporting at Noahs nakednesse and yet spake the truth thrice cursed shall they bee that Gen. 9. 22. without a cause make ashamed their spirituall Fathers in the Lord. Therfore if we desire to doe good in this louely office of reproofe let vs consider the person whom we reproue and therein his naturall temperature his course of life the quality of his offence as also his outward condition and accordingly let vs doe as an expert Musitian who in setting an instrument in tune doth sometimes winde vp his strings sometimes let
their sinnes sake Be as wise as thou canst to beat downe sinne but take heede thou pronest not vnnaturall Be not thou like a Dragon in the Wildernesse cruell to her young nor like the Ostrich which forbearing sustenance â—am 43. exposeth her young ones to the wide world as Moses Parents their Exod. 2. 3. sonne to the waues of the riuer Let not parents proue without naturall 2 Tim 3. 3. Gen. 49. 5. affection neither Let instruments of cruelty be in their habitation as it is said of Siâ—eon and Leui and as they Sceâ—us est Iason magis Scelus Medâ—â— ought not to be extreame to marke what is done amisse so neither to reproue what is amisse but with all gentlenesse and compassion reproue such sinnes in their children as they haue deriued to them from themselues Three causes of bitter reproofe Three causes of hit ter reproofe Now if any man shall demand a reason of mee why many men deale thus curstly with such as offend I will giue him three maine causes of such inhumanitie the first is vaine glory the second Loquacitie the third Enuy. In the first place wee shall finde 1 Cause vaine glory that vaine glory is a great cause of this vnkinde dealing and stirreth vp men to controll the faults of others out of a secret selfeloue to themselues The Pharisee lookes vpon the publique faults of others and with an indigne condemning and vndervaluing of others striues for applause to his owne person I am not Luk. 18. 11. 12. Noâ— sum sicut cateri non sicut â—â—â—e as other men are c. nor even as this Publican Thus there are many men who from a triumphing and imperious insultation ouer the falls of others yea from peremptorie and malignant forgeries and fancies of their owne proclaime the faults of other men who are seauen times more iust then themselues thinking that by the eclypsing the light of others they shall make themselues shine more bright in the eyes of the world This is as if the Moone should reioyce at the night and absence of the Sonne and thereby goe about to make the world beleeue that all light influence proceeded from her selfe But let theÌ„ knowe that they that striue to build such a Babel of pride and vaine glory vpon the ruines of other mens reputation shall soone be brought to confusion for their paines And like Flies whilst they striue to extinguish put out the light of others they shall torment and burne themselues in the flame I could wish this fault were not too common even amongst the sonnes of Levi themselues who striue like Absolon to 2. Sam. 15. 6. steale away the hearts of the people and that by discouering and aggravating the faults of their fellow labourers whereby they may winne more renowne to themselues amongst the common vulgar people and as the Apostle S. Paul speaks They are puffed vp rather then 1. Cor. 5. 2. mourne for â—hem that haue done evill And as a Cypher set after a figure makes it of more account and valuation then if it stood by it selfe So they thinke they shall neuer bee raised to the height of their ambitious mindes but by the weaknesse of the like comparisons thus the silly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farnâ—by in Ep. ante Trag. Sen. Grasse-hopper and the Pismire in their generations proue most degenerate in their owne kindes And they that are most vnable of all to resist become most cruell enimies one to another Discouering a great measure of hypocrisie to the world and to God For how can they beleeue Ioh 5. 44. when they seeke glory one from another And this is the first reason or cause why many men reproue others with such strictnesse and austerity because by the looking into their blemishes and imperfections they think more cleerly to set forth their owne beauty and comelinesse Cause the second The second cause is loquacity The second cause proceeds from Loquacity a loosenesse of speech as when men haue small or no imployment they fall into discourse of the liues manners of others these are like vnto S. Pauls widowes they learne to be idle wandering about 1. Tim. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non solum verbosae sed curiosae id est investâ—gaâ—teâ— aliorum facta negligentes sua studentes aliquid semper audiâ—e Anselm in loc from house to house and not only idle but tatlers also and busie-bodies speaking things which they ought not They are such as cast not an eie vpon their owne faults but are alwaies discouering the sinnes of others with itching Athenian eares I may rightly compare these people in a common-weale to a loose tooth in a mans head which is both troublesome and vselesse Or if you will they are like Ants vpon a mole-hill which busie themselues in a needlesse and vnprofitable action and indeed these are the very confusion and incendiaries of a Christian world all their labour is to handle the sores of others they take as much delight in reproofe as the Carter doth in his whip who is neuer well but when hee heares the lash Their words burne in their mindes as an vnthrifts mony in his purse and like an arrow in a dogs side they are neuer well till they are out These may fitly bee resembled vnto a cloud which being possessed with hot exhalations is so weak that it cannot containe them and so they breake forth to the terrour of the world Thus this kinde of people through the weaknesse of their minds imbecillity of gouerment can keepe nothing that is in their heart but like Solomons foole they Prov. 29. 11. vtter all that is in their minde though it bee to the mischiefe and destruction of them that liue by theÌ„ according to that of Solomon An Prov. 11 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In oâ—e hypocrota corrumpâ—â— sodalem suum â—er 12. 6. Hypocrite with his mouth destroyeth his neighbour yea oftentimes wee shall finde that men of affinity and neere acquaintance will much degenerate in this kinde Ieremic complaines of this treachery in his time and so doth the Prophet David It was not saith he mine enimie that reproached me then I could haue Ps 55. v 12 13. borne it neither was it he that hated me that did magnifie himselfe against me then I would haue hid my face from him But it was thou O man mine equall my guide and mine acquaintance And Dauid in another place compares such kinde of people to Bees now a Bee we know hath hony in her mouth and a sting in her taile we shall see them come to vs with a supersiciall and outward show of vnfained loue with as great a complement as if they would at once prostrate their soules bodies to our good and welfare And the words of Ioab to Amasa shall bee at their tongues end Quomodo vales 2. Sam. 20.
9. Art thou in health my brother And yet mischiefe is in the heart they can no more hold their tongues theÌ„ he his hands though it bee to the Psal 28. 3. wounding destruction of a man Now the best way to deale with such impostors is to answer them as the sicke Hen in the Fable answered the Cat who asking how she did replied againe better if you were farther off from me better it is to want such friends then to be betrayed by their pretended friendship Or at least it is good to put no trust in a friend nor confidence in a counsellour wee liue in the worst times in the last part of Nebuchadnezars Image the feet whereof are constituted of iron and clay the last times of the world wherein men are possessed with vnnaturall iron and stonie hearts So that they shall betray one another and hate one another The Mat. 24. 10 father shall bee diuided against the sonne and the sonne against the father Luk. 12 53. the mother against the daughter the daughter against the mother the mother in law against the daughter in law and the daughter in law against the mother in law Now where there is this want of a good nature there wee shall finde the vnfriendly loosenesse of trecherous tongues which is abominated of God and man and though wee finde some and the most to haue as long eares as they haue wide Auriculas Midâ— quis non habet Per. Saâ— mouthes yet withall wee may perceiue that such men are generally hated and as some loue treason yet all hate the traytour so many will desire to heare of the faults of others yet withall they will hate the condition of the relator Therefore wee are aduised not to declare other mens faults neither to friend nor foe end if the sinne appertaine not vnto thee reveale it not for hee will harken vnto thee and marke thee when he findeth opportunity he will hate thee if thou hast heard a word Eecl 19. 8. 9. Eccl. 25. 10. against thy neighbour let it die with thee for as Solomon speakes He that couereth a transgression keepeth loue but he that repeateth a matter seperateth Prov. 17. 9. very friends and it is better with S. Paul to study to be quiet and to doe our owne businesse And wheÌ„ 1. Thes 4. 11. relations of others shall be told vnto vs not to bee like Malchus without Ioh. 18. 10. the right care and onely heare with a sinister and left eare with a cruicall and hypocriticall eare But let vs eare as little to heare such aspertions as wee will to heare the clocke when wee care not for the houre then shal we obtaine fauour of God and man and retaine quietnesse and tranquility in our own soules Cause the third Now the last cause of this vnkinde The third cause is Envy and discourteous reproofe is Envy and Malice which maketh men like fiery Salamanders and raging Seas towards their neighbours they reproue to bring men into disgrace and ignominie their end is not to heale the sore but to vncouer the wound and to leaue an vnsighty scarre of discredit behinde them sometimes they drawe at nothing but sound and solid flesh insteed of pulling out the more from their brothers eye they pull out the eye it selfe or if by chance they doe any good with Belzebub they cast out Diuells through the Prince of Divells They behaue themselues as if they had dranke of Marah Massah and Meribah bitter waters or as Exod. 15 23. Exod. 17. 7. though they had filled themselues with the waters of strife as Behemoth with Iordan yea they carry themselues with such a Cythian and barbarous austerity as if they were hewen out of Caucasus were nourished with the milke of Tygres that a man may as soone get water out of a flint or oyle out of a stony rock as mild and curteous words from their mouths These are borne of the cursed seed of Cham delighting in nothing so much as to vncover the nakednesse of others or rather Gen 9. 22. indeed borne of the Divell him selfe whose name is Diabolus a defamer as the word in the Syriacke tongue in S. Mathewes Gospell doth import expressed by the word divulgator a publisher of infamous reports so that hee which lightly conceiues a reproach against his neighbour either for giuing it himselfe by misconstruâ—tion or credulously receauing it vpon the report of others is nothing else but a Divell in Syrtacke And therefore S. 2. Tim 3 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crimâ—natores Paul affirmes that in the last times there shall be men Diuells false accusers euill and reproachfull speakers â— Tim. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detraâ—entes And in another place hee speaketh of women diuells in regard of their slanders and detractions Whereby he shewes the neere vnion betwixt a calumnious reprouer and the Divell for as the Diuell by his accusations of man to God striues to overthrowe all his happinesse so these men by slanderous aspertions and accusations being as powerfull in them as the blasts of Rammes hornes before the walls of Ierico Iosh 6 â—â— doe striue to lay all the power and strength of other mens vertues levell and euen with the ground at one vtterance and by their bitter reviling putrifie the sweet ointment of a mans good name Yea the good Eccl. 10. 1. Eccl 7 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name of a man which is better then pretious ointment Thus they proue most malignant and vnluckey Planets to their neighbours where they liue so that a man may with more safety play at the hole of an Aspe and handle a Cockatrice then fall in to the hands of these men whom I take to bee the vncleanest Leapers that euer sore ranne vpon most worthily deseruing the vsage of Paricides at Rome who were sewd vp in to a male of leather and cast into the Sea so that neither water nor ayre nor element of any other kind could once approach vnto them Yea I say they are most vnworthy to liue moue or haue their beings These are the sonnes of Cain and Abadon yea a brutish spurious and adulterate ofspring whoÌ„ the Prophet Dauid reports to haue no faithfullnesse in their mouth their inward part is very wickednes their throat Psal 5. 9. is an open sepulchre from whence comes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten speech ascending from an internall putrifaction The best way for vs to reproue such reprouers is to say to them as Cato said to Lentulus when hee had vttered his stomacke in his face Lentulus they are deceiued that think thou hast no mouth And Sen de ira l 3. cap. 38. with faire and gentle words to silence them if we can For in this case sometimes as the old prouerbe is it 's good to please a knaue and to doe to him as Aeneas to Cerberus who is reported to cast