A CHRISTIAN Memorandum, OR Advertisement wherein is handled the Doctrine of Reproof. WHAT IT IS, HOW WE MU Reprove, How necessary it is: With Exhortations and Arguments moving us to the right performance of that duty, and Reproof for neglecting Reproof. By RICHARD TRUMAN Mr of Arts and Minister of God's word at Dallington near Northampton.  EPH. 5. 11. 
Have no fellowship with the unfruitful works of darkness but rather reprove them.  
OXFORD, Printed by John Lichfield, Printer to the University, and are to be sold in Paul's Churchyard at the sign of the Tiger's Head by Henry Seal. 1629.   

TO THE RIGHT Honourable William Lord Spencer Knight of the Bath, & Baron of Wormeleighton, all outward happiness, with peace of conscience in this life, & everlasting salvation in the World to come.  
RIght Honourable It is a true & 
Ingenui pudotis est fateri per quo● profece●●●us, & haec quasimere as authoris. Plin  ancient saying, It is the property of an honest and ingenuous mind, to acknowledge by whom we have received profit, & this is as it were a reward to the author. Now seeing books and writings are the greatest riches we have, being the issue and offspring of our best studies and dearest endeavours; I could not but present to you the first fruits of that tree whose plantation was caused by your own hand; and the rather that I may give some poor pledge and obvious testimony of my thankful commemoration & acknowledgement of such favours as have been on my part received from that noble personage who is now gathered to his Fathers, as also for that favour and countenance which still I receive from yourself. I will not speak much of him whose own works have given testimony enough to the world, & added as to your Honour, so to your comfort: yet to free myself from the aspersion of 
Dixeris maledicta cuncta, cum ingratum hominem d●●cris.  unthankfulness which is a sin of sins, and all the evils a man can speak of, I must needs say something of him, for the constancy and fidelity of whose love, I receive still daily comfort: lest justly the world might say of me according to that inscription which Scipio Africanus caused to be set upon his Tomb when he had done many favours for Rome & afterwards was banished by them. 
Ingrata Patria, ne offa quidem mea habes. Val. Max.  Unthankful country that hast not so much as my bones. Yea the world can testify how profitable he hath been to Church & Common wealth, who from a loving and noble ambition took always pleasure and delight to be beneficial to such as stood in need of him; and that not after the manner of our ignoble benefactors in these days, who profess charity, in mean time the object dies, and this is to set a dish of meat upon a dead man's grave; or else they do good when they themselves are departed, which howsoever it may comfort the living yet adds no joy to him that gave it being dead; good works being done after death we carry the Lantern behind us, it may guide and comfort the followers, but we see not what we do ourselves: but good works done in our life time, is to carry the Lantern before us, whereby we administer help to others, and to our own comfort behold it ourselves. It shall suffice to speak but in general; for should I proceed to the commendation of his particular virtues, I presume I should be answered as he that spent a long Oration in praise of Hercules, Quis vituperavit? Who dispraiseth Hercules? Yet I could not but break his box of spikenard wherein his good name was enbalmed, that the perfume and sweetness thereof might somewhat impart itself to the world, concluding my speech of him as Philip of Hipparchus, he died seasonably 
Sibi mature ●● mihi 〈◊〉.  for himself but to me too soon: Let me therefore return unto you most Noble Lord bearing the character & impress of all his worthy parts, as though they came by succession and inheritance, beseeching you to accept these my poor labours, though they be nothing equivalent to that main debt I own unto you. Your acceptance I crave especially because I know in this world and Babel of distraction and confusion of divided minds no man can please all, but some will presume to tax the whole world: but this shall be my comfort, that I have ever found the best learned and ingenuous, the most modest and gentle censurers of others: for which cause, I was moved and emboldened to shelter myself under your religious and judicious protection, which may be to me like the buckler of Aiax, to shield me from the detraction of many. And as Antimachus being forsaken of all his auditors, proceeded in reading his book, because Plato was left, esteeming him to over value them all: so if many shall disdain, and reject my labours, yet if it please you to approve & like them, it shall administer comfort and encouragement to me: as for such as want both learning and charity to judge aright, or to judge in love, I pass not, if they use the freedom of their own native judgements, & I will resolve as in the Tragedy, as I have little hope to obtain their favour so care I little for their frown, envy may disdain, draw blood it cannot. Thus being as confident of your favour, as I am certain of the unconstancy of the most, I leave you and all yours to the blessed and prosperous protection of the Almighty, and remain  
Your Lordships ever to command in the Lord Richard Truman.   

To the Reader.  
CHristian Reader, It was the saying of Solomon, the wisest Prince that ever reigned. Withhold not good from them to 
Prov. 3. 23.  whom it is due, when it is in the power of thine hand to do it; and them I take to be the owners of any good, that stand in need of the same; few or none there be, to whom direction may not be profitable in their demeanour, but to some more then to others; therefore as the Almanacs of Prognosticators are written especially for the climate wherein they dwell, so my publishing this discourse is, chief for my own country's sake: for amongst the manifold causes of the augmentation and increase of sin though it he not so seriously advised and thought upon, yet doubtless the want of discountenancing and rebuking sin, is one reason, why it flourisheth so much in the most: and in regard there is one kind of people, who offend by connivency and silence when they see sin committed. I have endeavoured to put some life & zeal into them, by stirring them up to this duty: also beholding on the other side a strange extreme, namely a generation of people too industrious and ingenuous in reproving others, who are rough and tetrical spirits, that whosoever is not in every point as precise as themselves, they account them as dogs and swine, men of unclean and profane dispositions, unworthy any account or countenance; yet these men for want of wisdom & discretion in their behaviour, do more mischief through a rash unadvisedness and want of government than they can benefit by reprehensions; therefore I have performed the best I can, that 
judg. 14. 14.  like Sampsons' riddle, out of these devourers and Lions, I might bring forth that which may be for meat & sweetness in the discovery of this point. Wherein I have laid down 1. What it is to reprove sin. 2ly, How or after what manner we must do it. 3ly, I have urged the duty itself by way of instruction & reproof. 4ly, Is set down Arguments or Motives thereunto. Many there are that have briefly discoursed upon this subject, and I must needs confess, my poverty hath constrained me to glean some bundles ofeares, which I have found scattered here and there, in the fields of some of them. For which I hope no wise and indicious reader will think the worse of my pains: for as the spider's web is not to be esteemed the more because it is woven out of her own bowels; so neither is the honey of the Bee the less set by, because it is sucked from diverse flowers. But howsoever it find acceptance, I have adventured to offer this poor mite of my penury, amongst the Talents, which others out of their plenty have cast into the offerings of God; yea whilst many worthy and learned men lay up their Talents in obscurity. I have rather chosen to put my little to employment, for the benefit of others, then in a sullen disdain to hoard up much for myself. I confess my first studies upon this point, and this impotent work, like the Cripple at the pool of Bethesda, had kept its own couch till death, had not some 
joh. 5. 5.  Angel troubled the water, and put it in, to make it go abroad; and the rather, because I known myself unfit & unworthy to handle this point being not so apt to give, or receive instruction as I should. Take this therefore, as a token of what I desire, and shall strine to he, not what I am: if thou canst get any good by me, bless God, and I will follow thee so fast as I can. But lest I should make my writing like the City of Mindus, with a fair and large gate, and the edifice but poor and little, I leave both it and thee to the blessing of him, who alone gives increase of grace to all our good endeavours.  
Thine in the Lord Richard Truman.   

A CHRISTIAN Memorandum.  

CHAP. 1.  
THE Apostle St Paul writing to the Philippians, exhorteth them so to carry 
Phil. 2. 15.  themselves, that they should be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, amongst whom saith he, ye shine as lights in the world. Now as in that place the Apostle would have the Philippians imitate those heavenly bodies in their light and influence, so he stirs up the Ephesians to imitate their motion: and therefore as the Planets carried about by the sway of the Heavens do notwithstanding keep a proper course to themselves: so he admonisheth all christians, that though in common and natural courses, they cannot but be carried by the sway of the world; yet he urgeth them to have a peculiar and proper motion of grace and goodness, contrary to the course of worldlings, and not to participate with the wicked in evil doing, but rather reprove their evil manners. Have no fellowship with the unfruitful 
Eph. 5. 11,  works of darkness but reprove 
What it i● to reprove.  them rather: Now from this place also we may briefly see the nature of 
Dogeneres animos times arguit, Virg. Apparet virtus arguiturque malis O●id. Ipsum peccan●● verbis, opera verà luce vitae arguimus, ●●use in loc.  reproof, or what it is to reprove. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which commonly is translated by the word arguite, Reprove, signifieth properly to bring to light or make manifest, as Caluin & other Expositors on that place observe. Now that is done two ways, either by our words, or by our works, by an holy contradiction in words, and by an heavenly contrariety of practice. So that to reprove, is nothing else but to discover and lay open to our brethren their faults, together with our own dislike of the same, that they may amend them.   

CHAP. 2. How we must reprove.  
Three things required in Reproof  
THat this Christian duty may 
Three requisites in reproof.  be performed to the honour of God, and the good both of the reprover and reproved, there are three things very requisite and necessary, in all our reprehensions. It is a common saying, every good Physician must have three properties. An eagle's eye, a Lady's hand, and a Lion's heart. Now these three may serve as a fit Emblem, of three virtues, and sister graces, herein required. Wisdom, Gentleness, and Courage.  
First requisite is wisdom.  
The first thing required in our reproof, 
First requisite wisdom. In wisdom a precedent and present disposition.  is wisdom, & that requires a double qualification one precedent, before our reproof, the other present in the action of our reproof itself: the precedent condition stands likewise in two things, first in the knowledge of the fault. Secondly, in Authority to reprove, before we take it upon us.  
First precedent property of wisdom is knowledge.  
If we will reprove in wisdom, 
First precedent property of wisdom is knowledge of the fault.  than first we must be sure, we have knowledge of the fault committed, and drive the nail in a sure place. It must be made manifest by the light, and then we must reprove it, the fault must not be controverted, 
Eph. 5. 13. Omnia quae argu●ntur manifest antur ● luce.  or litigious, upon suspicious surmises, and flying reports of others, for so we may lose our labour and friend at once, but if we do mention a fault upon presumptions and probabilities, from the reports of others then let our reproof be hypothetical, that if the offence reported of be not true, than they that told us may bear our shame; but the safest course will be to stop our ears, and deny every odious report the entrance, and of a certainty to know before we believe or reprehend. Thus the Lord himself adviseth us Thou shalt inquire and make search, and ask diligently, and behold if it 
Deut. ●3. 14.  be truth and the thing certain that such abomination is wrought amongst you; and then according to equity we may proceed to correction and reproof. Yea when God was to deal with as spurious a people, as the earth did bear, the sons and daughters of whoredom and uncleanness itself, namely the Sodomites, the cry of whose sins pierced the heavens for vengeance, yet he would not destroy them until he came down (as it were from heaven) and perceived that the clamour 
Gen. 18. 20. 21  of their sins was just against them. Almighty God that knoweth all 
Omni potens Dominus, omnia scient, cur ante probationem quasi dubitat, nisi ut gravitatis nobis exemplum proponat, ne ●●la hominum ante praesumamus quam propere. G●eg. ●●or. lib. 29 c. 23 Aequa iniquitas est & punire innocentes & non punire nocentes, Ber.  things, seemeth to doubt of some thing before proof be made, for what cause? but to give us an example of gravity, not to be light of belief, or reproof, in conceiving evil of others, before we see things plainly proved: and indeed it is as great a sin, in this kind, to punish any man that is not guilty, as not to reprove when we behold a fault worthy reprehension. But herein many men do much mischief to themselves and others, who will take occasion upon any suspicions and rumours, even from men of hostile and traitorous dispositions to controls and condemn others; or if they want an author for their aspersion, than they broach adulterate and pestilent glosses, hammered only from the forge of their own falsehood, yea many will reprove and speak ill of others having no more, in truth, to speak against them, than the chief Priests and Officers had to say against our Saviour Christ unto Pilate, 
joh. 18. 30.  if he were not an evil doer, we would not have delivered him up unto thee. Their bare acclamation & clamour must be ground enough, even to the destruction and ruin of others, these are like unto the Lion, that sleeps with his eyes open, they will seem to the world, as if they known all things, whereas indeed they see nothing at all, and this quality in many breeds nothing else, but dissension and controversies, wars and rumours of war, in good societies, and a well governed Commonweal, yea amongst many, it breaks the very neckbone of love and amity, which can never be set again. It is good therefore for us not to let fly our bullet of reproof, in the face of any, but against sin, which is perspicuous & evident; lest mischief & dishonour cause that headstrong and furious bullet, which we shot into the adverse camp, to retort to the destruction of ourselves; yea it is fare better to cover a fault when it is committed, then upon uncertainties to reprove it, or to extend it when it is made known.  
Second Antecedent required in wisdom, is Authority.  
Secondly, wisdom requires that 
Second precedent property of wisdom is to have authority. Public authority. This is 〈◊〉 potestas authoritatis.  before we reprove, we should have authority thereunto, after the knowledge of the fault. Now authority is either public or private, public authority is from the word, & from the sword, and belong either to the Minister or Magistrate, these as St Paul adviseth Titus, may speak exhort, 
Tit. 2 15.  and rebuke with all authority. Yea as the Lord saith to joshua, and Absalon to his servants, they must 
Iosh. 1. 9 2. Sam. 13. 28.  be courageous and do it because God commands them to strike sin. Private authority pertaineth to every 
2 Private authority.  christian in his several place to use this duty of love, governing himself with cautious, and due considerations: but here we must know, that every man is not bound to reprove, being but a private man, but when conveniency doth offer itself; for we are bound to reprove, as to give alms, now we are not bound in giving alms, always to seek out persons to whom we may give, because we shall commonly find enough objects of pity without seeking for them, and then if we administer comfort and help to those we meet, we have done our duties: thus must we do in our reproof, it is a public debt we own to all men, and therefore if we be but private men, it is not required of us to inquire after, and search out the faults of others, to reprehend them, but if we seasonably reprove them as oft as we meet with them, we have performed as much as God requires at our hands. Indeed every man in his own family is a public man, and may exercise his power, but a man hath no peculiar charge over others, without he sees a mild and friendly reproof may take place: as for him that will take upon him to reprove he knows not whom, in an abrupt and unseemly manner, performs he knows not what, and his action is strained, as if a justice of peace should look for as much authority in another country, as he can challenge at home. The best reproof in this kind, is our dislike, and resolution on the contrary, with joshua, I and my house will serve the Lord; or with the Prophet David, I will not sit or 
Psal. 26. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impii● non sedebo.  remain with the wicked; that at least, if we cannot better them, we may keep ourselves from infection. But here may be repoved many reprovets, and men of dogged natures, yea not only so in themselves, but such as bring up curs to their own hands, and send them fawning about, to smell out the faults of others, that they themselves may follow sent the better. Foolish and distempered brains they are, taking upon them, to reprove and correct their betters, having neither authority nor calling to reprove, nor blessing and benefit in conclusion, but rather disadvantage and damage themselves, by their unadvised carriage. These may rightly be compared to the Pelican, that finding a fire near her nest, and fearing lest her young ones should be burnt, she strives so much to blow it out, and to extinguish it with her wings, that at length she burns herself & her young ones by her foolish pity: thus many unadvisedly meddling with the sins of others prove so fare from helping them, that they rather fire their own wings, then quench the flame and heat of sin in others. Therefore it is requisite, that he that will reprove, have a commission and authority to countenance his action, for defect in this kind, makes men contemned and resisted. The sons of Sceva seemed to take upon them a matter of great charity and consequence, in casting out devils, in the name of jesus, but the devils knowing they had no authority, for any such action, resisted them, leapt upon them 
Act. 19 16.  and prevailed against them, so that they fled away naked and wounded. Thus Vzza having no warrant for staying the tottering Ark lost his 
1. Chr. 13. 9 10  life for it. And thus men often times suffer as busibodies in other men's 
1. Pet. 4. 15.  matters. Better it is therefore to be silent till we have a calling to reprove, & to take S. Paul's counsel, To study to be quiet, and to meddle 
1. Thes. 4. 11.  with our own business.  
Present qualification of wisdom in reproof.  
After we have searched into the 
Present Qualification of wisdom wherein it consists.  knowledge of the fault of another, and our own authority to reprove him; which are the two main pillars, upon whom the foundation standeth, it is very necessary we look into the present qualification of wisdom: and that consists in consideration of three circumstances. 1. the Person whom we reprove. 
in 3 things.  2ly the Place where we reprove. 3ly the Time when we reprove. In the Person we must consider, 1 his disposition by nature. 2ly 
Three things considerable in the person we reprove.  what his offences are, and thereafter temper our reproofs. 3ly we must know, what he is in place, and outward condition amongst men.  
Frst we must consider of what 
In the person ● consider his natural temper.  temper and constitution he is of, whom we have to deal with, and so demean ourselves in our reproof; for all men are not to be handled alike, because all are not qualified alike. Some are like Thorns (saith a modern divine) which being easily touched hurt not; but if hard and unwarily, they fetch blood of the hands; others as Nettles, which if they be nicely handled sting and prick, but if hardly and roughly they are pulled up without harm, therefore, before we take any man in hand, we must know whether he be a Thorn or a Nettle, whether he be of an harsh or mild disposition, for many we shall find, that the more they are borne withal, the more outrageous they grow; which being strictly handled, may be reform and reclaimed whereas all the fair means, and good words a man can use will no whit better them; others there are of another mind, more stout hearted and manly, who in no hand will be reclaimed by harsh courses and ill languages, but are like the Indian Lama, a beast that will perform more for entreaty, than a multitude of stripes, and a nod, or gentle admonition to them, (as Solomon saith of a wise man) will do more good, than an hundred stripes upon the back of a fool. 
Prov. 17. 10.  With such kind of men we must deal, as a skilful Cook, in roasting his meat, who that it may not burn, at first lays it a good way from the fire, for a little fire and a small heat sooner openeth the pores, & heats to the bone, by reason of the little resistance; then if it were at first put near to the fire, which by reason of that opposition & contrariety of qualities, would shut the pores and so quickly burn the meat. Thus when we are to reprove men of this quality, it's better to do it by little and little, lest an over violent reproof causes rather an opposition, than a capatious and pliable yielding. It is not amiss to use both kinds, as wise soldiers striving to win a City, who some times go forward with open and violent batteries, and some times by prudent policy; according as they see the condition of the state they oppose. Yea let us consider with S. Paul and know whether we should come to them with a rod, or in love, and in the spirit of meekness, which must 
1. Cor. 4. 21.  be done upon consideration of the nature and quality of the reproved.  
Secondly, we must consider amongst 
2ly his course of life.  men that have committed faults, worthy reproof, the general course of their lives, whether they be less or greater offenders, & so temper our rebukes. Thus Moses gives us an example, in reproving men of both conditions; when he saw the Hebrew and the Egyptian fight, he presently drew his sword and slew the Egyptian; but when he saw the two Hebrews contend, he said to him that did the wrong, wherefore smitest thou thy fellow? Thus we must give every 
Exod 2. 12. 13.  man his proper portion, not casting pearls to swine, nor yet giving the 
Mat. 7. 6.  true child a Serpent for a fish. First 
1 How to handle weak christians. 1 Pet. 2. ●. 1 Cor. 3. 2.  some are new borne babes in Christ's Church, & must be fed with milk; yea with the honey and the honeycomb of the Gospel of peace and mercy, lest they swallowing down ●he great morsels of misery from the Lamb of God, being not able to digest them, together with them they cast up their good and wholesome nourishment; and here we may quickly break the bruised 
Isa. 42 3.  reed, and quench the sma●ing flax: 
jude 2●.  of these therefore we must have compassion 
2. How to deal with men partly reclaimed.  making a difference. Others there are in the second place, who are in part reclaimed and have repent of their fault, or there are in them manifest signs of speedy amendment, now here there is no place left for reproof, but love must cover a multitude of sins: and indeed 
1 Pet. 4. 8.  he that cannot wisely according to time and place digest and wink at small faults, when there are true and strong probabilities of amendment, 
Qui nestit dissimulare nescit impera●et  from the party offending, is unfit to be a reprover; sufficient it is to such men to have borne the shame and correction of their former iniquities, as S. Paul speaks of the incestuous person, whom he would have the Corinthians to reprove 
2 Cor. 2. 7. Condonate illi & consolamini illum: id est, ita nunc estate prompts add ignoscendu●●, & consolandum sicut tunc suistis a● obiurgandum & ●●●i●●dum. Anselm. in loc.  no more for his sin, lest he should be swallowed up with overmuch heaviness; but contrariwise he exhorts them to forgive him and comfort him, and that with as much willingness and freedom, as first they were forward to correct him and cast him out of the Church for his offence. But herein many are exceedingly overseen who though they perceive some good alteration and change, in the life or manners of a friend or brother, yet they do so ply him with continual reproofs, that they rather hurt then help; & through too much curiosity and strictness, spoil where they might seasonably better: these are like to Apelles' Apprentice, who coveting to mend the nose marred the cheek: or like the foolish Diar, who never 
Multi ●ratrum peccata antiqua & iam emendata ●●rigunt. Stella in Luc. cap. 17. v. 3. Nocentes punire supra meritum manifesta iniquitas est, in quantum enim punitio excedit delictum, i● tantum innocentia punitur. 3ly How to reprove greater malefactors.  thinks his cloth black, till it be burnt, yea sometimes they rub upon an old sore, which hath been healed long ago, and so most unmercifully exceeding in punishment the nature of the offence, with much unjustice punish even innocency itself, and for want of judgement in handling men of a good and tractable nature, they never leave till they have brought a good beginning to an evil end. Thirdly if they that sin be greater offenders, and such as continue in sin daily and are more hardly reclaimed, then as S. Paul adviseth Timothy. 2 Tim. 4. 2. reprove 
2 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rebuke; noting that if a bare reproof will not serve, than we may deal more roughly with him: for good words and forbearance to such is like a too hasty salucing and skinning over a sore, the fester whereof breaketh out again with more rage and danger: and as Thunder and lightning do more purify the air, than the calmest Sunshine, so the terrors of the law, and a sharp censure do more better men of this condition, then mild & pleasant speeches: here if we deal with too much clemency, we do but only shake the sheaves of sin, and lap the branches of iniquity, and leave the tree like that which Daniel speaks of, with the stump 
Daniel 4. 15.  and roots in the ground, which in time will bring forth fruit again, 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 fair means to rebuke them sharply that they may be sound in the faith, God hath 
Tit. 1. 13.  made every man in this kind his brother's keeper, and a fisher of men, therefore it behoves us to do like skilful fishers, who fish not for all kind of fish after one manner; when they angle they are private and still, lest they fright away the fish: but when they set their nets to catch, than they plunge & beat the rivers, and with a great clamour and noise they drive fish by force into their nets: so when we come to catch some souls with the hook of reproof, we must fish privately secretly and concealedly; also when we fish to catch others we must do it magno strepitu, with many great outcries and noises, that we may compel 
Luke 14 23.  them to come in, as Peter at one time fishing driven three thousand souls 
Act. 2. 41.  into his net: otherwise the want of a little labour may dash all our former hope and future success; they therefore, they that go not throughstitch in their reproofs, & handle not greater malefactors with greater severity, may do them some good for the present, but not to the saveing of their souls: these deal like a faint hearted and faithless Physician, who by sparing of an ounce or two of corrupt blood, which was better out then in, they leave that behind that taints & infects the whole body again: It is better therefore not to spare the offence of a man's person, then to suffer soul and body to be destroyed by sin, at the day of judgement. Fourthly and lastly, if we see that 
4ly What persons are not to be reproved Prov. 17. 22.  those we reprove are uncorrigible, & will not be bettered by reproof, but harden their hearts against instruction: if they be the sons of Ely, 
2. Sam. 2. 12.  the sons of Belial, past hope of amendment, if they be open and manifest contemners of religion, scorning and hating to be reproved, as some there be, whom a man can no sooner reduce from sin by reproof, than they may take a Leviathan in the main Ocean with a net, than we may give them over as Christ gave over the Scribes, Let them fulfil 
Mat. 23. 32.  the measure of their own wretched 
Reuel. 22. 11. Pereat, perdat, prosundat.  choice: and he that is unjust let him be unjust still, and he that is filthy let him be filthy still: for to instruct and admonish this perverse generation of men, is but to cast pearls 
Mat. 7. 6.  before swine, who will trample them under their feet, & like dogs turn again, and all to rend you, these men are like vn●o the milk of the Tigress, the more salt is thrown into it, the fresher it is, such whelps are they of that monster, that the more reproof they have to season them, the fresher their sins are in them: and we shall ever find that those that are bend upon villainy, with a full intent and resolution, are made more violent by dissuasion; as a strong stream being resisted by floodgates, will swell over the banks & as he that casteth a stone against a marble pillar, doth not break the marble, but in regard of the vehement repercussion brings danger upon himself; thus he that reproveth an Adamantine and hardened heart shall for the seed that he hath sown of wholesome reproof, in this unprofitable and cursed ground, reap nothing for his pains, but the weeds and thorns of mocks and reproaches. For a scorner loveth not 
Prov. 15. 12.  one that reproveth him. And he that reproveth a scorner getteth 
Prov. 9 7.  himself shame, and he that rebuketh a wicked man getteth himself a blot: better therefore is it to be silent, then to stir up Hornets about our ears, and to thrust our hands into a wasps nest.  
Thirdly and lastly, wisdom requires 
3. Wisdom is to consider the outward quality of him we reprove. 1. How to reprove infeririours.  that our reproof be ordered with an advised consideration of the outward quality and condition of them we reprove, with a respect to their place and age, as if they be our inferiors, especially such as any way have relation to us, or dependency upon us, than we may do it with more freedom and authority. If they be our equals, than not by 
2. Equals. Par●● p●rem non habet imperium.  amica commonefactione facilius illi in v●am offic●● reducantur. Calv. in 1. Tim. c. 5. 3. Superiors.  an imperious command but by a loving and friendly commonition, and advertisement, that we may bring them into the right way. But if they be our superiors in place & age, or either ways, than we must carry ourselves with reverend and submiss exhortations, according to that of St Paul to Timothy, Rebuke 
1. Tim. 5. 1.  not an elder, but entreat him as a father, especially if he be a Presbyterial Elder and a Father in God's Church, that revealeth the mysteries of God to his people, here must a singular care be taken in governing our tongues in reproof and reprehension. But as it was the sin of Israel, so is it of our times. This people are as they that rebuke the Priest: yea we shall find Mechanickes 
Hos. 4 4.  and Rural Swine, that will make no more to reprove the life & doctrine of the ministry, than they will do to correct a misshapen vesture, or to give their horse the lash, when they are offended with him. But let them know that if Cham was cursed for sporting at Noah's nakedness, and yet spoke the truth; thrice cursed shall they be, that 
Gen. 9 22.  without a cause, make ashamed their spiritual Fathers in the Lord. Therefore if we desire to do good in this lovely office of reproof, let us consider the person whom we reprove, and therein his natural temperature his course of life, the quality of his offence, as also his outward condition, and accordingly let us do as an expert Musician, who in setting an instrument in tune, doth sometimes wind up his strings, & sometimes let them down again: so, as occasion serves, let us learn to be earnest and gentle in our reproofs, according to the rule of wisdom, & then may we expect a good success to attend our endeavours.  
The second general circumstance in wise reproof is the Place.  
The second general circumstance 
2 Place where we must reprove. Private reproof for a private offence  to be considered in wise and discreet reproof, is the Place where we must reprove. Now if it be a private offence, it must be privately handled, according to our Saviour's 
Mat. 18. 15. 16 etc.  direction. If thy brother shall trespass against thee, go & tell him his fault between thee and him alone: but if secret advertisements will not prevail, than we may go to him more openly. But if he will not hear thee, them take with thee one or two more, that in the mouth of one or two witnesses every word may be established; and if he shall neglect to hear them, than we may relate it more publicly, and tell it to the Church. For as the Damsel was raised 
Ma● 5 41. Luk 7. 14. joh. 11. 43.  up within the doors: the widow's son without the gates: and Lazarus before a great multitude of people: so we must handle some privately and in secret, others more openly, and the third kind in public, as the incestuous person was used. If we can do good with them by private 
2. Cor. 2. 6.  instructions and corrections, than we need go no farther: if that will not serve, we may▪ relate the matter before some others; if neither of these will work with the patiented we have in hand, than we may tell it to the Church, that if the offenders will not be amended yet others 
Public reproof for public offenders  may be preserved from contagion: This made St Paul name Alexander the Coppersmith to Timothy, to the intent he might beware 
2. Tim. 4. 15.  of him. john also nominateth Diotrephes for Christians to take heed 
3. joh 9  of him; but this was in a weighty and public matter, even for the 
Qualification for a public reproof. Gen. 2. 23. Quia proximus duo bona habes, famam sciticet & conscientiam quae duo seruand● sunt in quantum sieri potest. Sed si po●eri● curare conscientiam seruan●o famam teneris facere. Ideo occulte corripiendus est. Sed si occulte monitus noluerit emendari, tunc quiae conscientia est maius bonum quam ●ama, necesse est, fama periclitetur, ut conscientia non pereas. Stella in Luc. cap. v. 3.  good of the whole Church, & this kind of reproof must not be used, but in like cases; as for small & private offences, or for men which fall of infirmity, they must be used with all honest privacy that may be: behaving ourselves like Noah's good 'zounds, who when their Father had discovered his secrets in time of his drunkenness, they turned their backs upon his shame, and uttered not a word; which gives us to note, that the sins of other men we must modestly hide, & silently conceal, with the best preservation we can of the credit of the delinquent. But if we cannot preserve the soul and conscience of a man without blemishing his credit, it is better to ●ndanger the one, then that we suffer the other to perish; as one largely expresseth that caution. But in this case many are to be taxed of indiscretion, who deal with their brethren as the jews did with Christ who when they came to speak of his miracles and great works, concealed his name, Hic homo, this fellow doth many miracles, but when 
joh. 11. 47.  they wrote the title of his feigned crime on the tree, than they maliciously published his name, not with hic homo, but jesus of Nazaret King 
joh. 19 19  of the jews, and in three famous tongues, Hebrew, Greek, & Latin, written in capital letters that all men might run & read it. There is a generation of men who in praising the virtues of others are very sparing and remiss, but in reproving a vice (though but supposed) they writ infamy upon their foreheads, with the pen of a Diamond, which cannot be blotted out. Thus they cruelly rend the good name of their neighbours, and that sometimes in any place or company, and oftentimes it falleth out, that in places of mirth and feasting, their greatest music is, to talk of the disorders and infirmities of others, yea sometimes maliciously, before the company of such as with whom the party offending desires to retain love and a good opinion; and this is a most cruel and wicked hostility, for nature and grace do teach us, to maintain the good names of one another, and though we should publicly condemn a disorder, yet to spare the private person of any 
Parcere person is dicere de vitiis. Pa● cum hominibus, bellum cum vitiis, Aug.  man. Which rule if we rightly observe, we may confidently trust, that as our passage in reproving is good and honest, so our end will prove effectual & prosperous, to the comfort and reformation of him we reprove.  
Third general circumstance i● wise reproof is the Time.  
The third general circumstance 
3. The Time when we must reprove, and that threefold 1. Timely. Nullum medicamentum sanat, nisi qu●d opportune a●bibetur.  in wise reproving is to take a due, and fit proportion of Time. As first, that we reprove betimes. 2 That our reproof be seasonable. 3 That we continue in reproving. First our reproof must be Timely, before the patiented be past cure, for no salve is saving being administered after a fit time, and as if there be a fraction or dislocation in our bones or joints, the sooner the Chirurgeon takes it in hand, the easier it is to be restored, so sin, which is the distortion of the soul, the sooner it is reproved, the more easily it is amended; Saint jude compares sin to a fire, and 
jude. 23.  therefore he would have sinners pulled out of the fire, or snatched out with all haste, before they be consumed; which must be done by a seasonable and timely rebuke. But herein many fail, who never administer physic till the patiented be past cures nor cast on water till the house be burnt to the ground, they suffer their friend or brother to live so long in sin, till he be hardened through the deceitfulness of sin; 
Heb. 3. 13.  and herein many parents with Eli, 
1. Sam. 2. 29.  put off reproof so long, that their children grow impudent in sin, uncorrigible, past amendment. This kind of reproof is like the warning which the Porter gave to Cato who after he had stricken him on the ear wished him to beware. Better is the timely stroke of reproof upon sin, than that sin should unseasonably strike the soul to death.  
Secondly the time must be seasonable.  
Secondly, our Time must be seasonable, 
2. Our time must be seasonable.  when the delinquent is most capable of reproof. First, not when a man is in distress and perplexity, 
1. Not to reprove in distress.  a troubled spirit is unwilling to hear rebuke, and we shall find reproof like Honey, which though it be sweet and pleasant, yet if it be applied to Vicers and ill affected members, it is very painful and troublesome. Secondly, we must not reprove in time of excess and riot; & 
Not in time of excess. Non cum morbus excess● est, ●e sae●i●, 〈◊〉 cum se re●●●tit. Sen● 3. de ●ra.  as Physicians forbidden to apply medicines when the hot fit & paroxysm rageth, and to give it when the extremity slacketh; so must this physic of the soul be applied at such times as the patiented is aptest to receive it, & not in a burning distemper. Here we must give place to wrath. Sin 
Rom. 12. 19 Damn furor in cursu est cur●●ti caede furori. Ou. ludg. 8. 5.  in these men must be overcome like the City of Ai by retiring from it for a season, and not by too furious an onset. This course took wise and virtuous Abigail, she would not tell Nabal of his drunkenness till he 
1. Sam. 25. 36.  was awake from this wine, she known that a distemper was no season for a man to be bettered by reproof: she dealt with her husband, as one that hath the oversight of Bees, who dares not at all times touch his own Hives, if the Bees be angry and troubled. She saw how far he was wide of reason, and how she might incur danger herself, therefore for that time she leaves him: lest he should like a mad man not only have rejected her Physic, but also striven to 
More Pl●enetici non solum repellat, sed & mordere te●te● medici manum. Ber.  bite the hand of the Physician, as a Father in another case much like this, speaks. And therefore we read that Alexander killed Clitus his intimate and familiar, because he reproved him of drunkenness, in the midst of his cups. He that in these cases will follow truth too near the heels, it may happily strike out his 
Ad penetendum properat, cito qui iudicat.  teeth. He that throws a stone thus rashly and unadvisedly into the air it may fall down upon his own head. A man that will reprove men in such heats and furies, is like unto a foolish shepherd, who seeing two furious R●m●●es run together in full strength, thrusts himself between them, and so abides the stroke of both. Or like unto the Bee which in a testy peevishness, stings another 
Plin. hist. nat.  & looseth at once her own strength and life. Thus he that in this case will take upon him to reprove and correct the faults of others, had need take heed, that he run not upon his own mischief and ruin; & whilst he thus bites and devours another, 
Gal 5. 15.  he be consumed of another himself. Therefore for our own safety, and for the benefit of the reproved, let us be careful to make choice of such a time, when his heart is most pliable to correction and discipline, and this will add grace and comeliness to our reproof; For a word fitly spoken is like apples of gold in pictures 
Prov. 25. 11. 12  of silver, as an ear-ring of gold, and an ornament of fine gold, so is a wise reprover to an obedient ear. And what can commend a man, or make him shine so bright, as that which 
M Cleaver upon that place.  helpeth to remove away the rags of his corruption, and further him to repentance that he may be clad with righteousness.  
Thirdly, Reproof must be continued.  
Thirdly, the last circumstance of 
3. Reproof must be continued. Gal. 6. 9  time is, that our reproof be continued: In this case we must not be weary of well doing. But as S. Paul adviseth us, we must reprove, rebuke, 
2. Tim. 4. 2.  exhort with all long suffering. But herein is to be admired the strange carriage and impatience of many, who having told men of their faults and often reproved them for the same, they quickly grow weary of this Christian duty, and in spleen & choler forsake those which God hath not forsaken: whereas every man should be gravid and in childbirth, for the newbirth of his brother, and herein a man must imitate a woman with child, whose time is at hand; and then is possessed with fear and hope, and these two strive as the two twins in Rebecca's womb her sorrow makes her careful, how 
Gen. 25. 22. 23  she should be delivered, but her hope stays her heart, first knowing that her misery is common and incident to all women in her case. Secondly that she is not likely to suffer her misery long. Thirdly because she hopes the end of her pain will be the beginning of her joy. Thus must we be affected for the new birth of our brethren, we must labour in sorrow, and (as S. Paul saith) My little children of whom I travel 
Gal. 4. 19  in child birth: our patience must be much for those that are yet without, and withal our sorrow must be mixed with hope, that though the new birth of grace in our brethren, be like that of nature, lachriniosa, painful, yet let us with patience expect their amendment, hoping that the conclusion may sweeten all, and that the end of our ear may be the beginning of their cure. But if any shall object and say, Objection. I have so often reproved such a man and yet perceive no alteration and change, which makes me so weary, I can hold out no longer. I answer, take these motives, to make thee patiented Answer. in this friendly office: First consider 
Motives to make us continue in reproof. ● Motive.  that it is not the ●enting the ears of any man, with sharp and bitter words, that will do much good, but it is the continuance of wise reprehension that gets the mastery: reproofs are like the dropping 
Gutta ca●●tia●idem non v●, sed sape ca●endo. Sic homo sit iustus, non v●, sed sape mo●●●do.  of water upon a stone, which makes not impression by force and violence, but by continual dropping. A man commonly is not overwaighed with words of pounds and Talents, mighty and dreadful speeches, these seildome make any penetration in the heart of a sinner: but when in a mild and softly manner, we continue in our reprehensions; when our words shall drop as rain, and our speeches distil sweetly as dew, we shall make a hard and stony heart even to bend, break & yield, and then a broken heart the 
Psal. 51. 17. a Motive.  Lord will not despise. Secondly consider how hard a thing it is for a man to be reclaimed from his natural corruptions; and that is intimated by the two words which the holy tongue gives for man. The first shows his weakness by creation, as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made of the earth, the weakest and basest of the Elements: the second expresseth his weakness by the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mortiferous and deadly sickness, his prevarication, and first fall brought him unto. So that if we rightly consider it, we have more reason to wonder at the infinite patience 
Qui miseram instabilem fragilem ac depravatam bominis naturam considerant, illis magis mirum est, quod memor illius est Deus, quam quod ille subinde peccat. Musc. in Gal.  of God, in suffering the sins of man: then to admire at his often transgressing the law of god. Every man before the time of his effectual calling is like unto a chained prisoner, who is not able to go whether he would, or to perform what he desires; yea, when the chains are taken from off his legs, he will halt and complain a long time after, of his want of agility and nimbleness, to use his joints. Thus, before our calling is it with every man, no man can move hand or foot to the performance of any good action: and when a man hath shaken off the irons of sin, wherewith he was holden and restrained, yet a long time after he will feel, and complain of much want of strength, & be sensible of a great measure of lameness, & stiffness in the joints of his soul, occasioned by the bonds and chains of sin. It is 
Rom. 7. 15. 18. 24. 25.  storied of one of our own countrymen an Archbishop of Canterbury 
De Anselmo in vita eius.  that being in his Peripatetical and walking studies in the fields, upon a certain time cast his eye upon a shepherd's boy, who having caught a bird, tied a stone to the leg thereof, by which means the bird could no sooner mount and soar aloft, but the stone drew her down again: whereupon the reverend & learned man fell a weeping, and condoled the miserable estate of man by nature; who could no sooner by Godly thoughts & contemplations endeavour to asscend up into heaven, but his corruptions and concupiscences forthwith enforced him to the earth again, the due consideration of which should move us to patience and continuance in this duty, and withal know and resolve, that if at length, by our wise and seasonable rebukes, we can win a soul to God, that then our labour is well bestowed. Therefore in the third place, to continue our reproof, 
3. motive.  let us consider that man by nature is wonderful forgetful of good instruction & reproof: now, we can never teach that thing too 
Nunquam nimis dicitur, quod nunquam satis discitur. Sen.  much, which a man can never sufficiently learn; no man can live so strictly but he hath continual need to be put in mind of his ill courses, for a man's memory with Pharoas 
Gen. 40. 23.  Butler, will soon be turned into forgetfulness; especially in good instructions, for therein it is like a sieve, which holds fast the course brans, but lets the fine flower fall away. Therefore St Paul adviseth Timothy, 
1 Tim. 4. 6.  Take heed unto thy doctrine, and continue in it, for in so doing thou shalt save thyself, and them that hear thee, and thus may I say to every reprover, take heed unto thy reproof, and continue in it; for in so doing, thou shalt get a good reward to thy soul, and save the soul of him thou reprovest. Fourthly 
4 motive.  and lastly, let ou● apprehension be continued, because it is the command of God that so we should do, & therefore when S. Peter asked our Saviour, How often shall my brother 
Mat. 18. 21. 22 Luk. 17. 4.  sin against me and I forgive him? till seven times? jesus faith unto him, I say not unto thee until seven times, but until seventy seven times, whereby we are taught that if we cannot reform sinners, so soon as we would, yet we must not give them over, but reprove quoties toties, as often as they shall offend; and thus we ought to bear one another's burden, that if it be possible we may convert the sinners 
Gal. 6. 2.  to God: and every man that will wisely reprove must in conclusion open his mouth with wisdom as Solomon 
Pro. 31. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sapientia vel sapienter. Esa. 50. 4.  speaks of a good huswife, & speak a word in season, to him that is weary and that word of reproof must needs be always seasonable, which with wisdom is directed to the offender, so often as he doth transgress, and therefore as needful it is to continue (yea and fare more necessary) then to begin a reproof at first, seeing the conclusion of 
Pers●●trantia virtutum sola cor●●atur.  every good act is that which crownes it.   

CHAP. 3. The Second property of our reproof, is Gentleness.  
THe second property wherewith every reproof must 
2 Property in a reprover.  be adorned is Gentleness and clemency, a sober, mild, loving and courteous carriage. We must deal with malefactors as Lot behaved himself towards the wicked Sodomites, who when they would have pulled down his house upon his head, he reproved them with meekness, and by way of petition, I pray you brethren do not so wickedly. Thus joshua behaved himself 
Gen. 19 7.  towards Achan, My son give I pray thee, glory to the Lord God of Israel, & make confession unto him, 
Iosh. 7. 19  and tell me now what thou hast done, hide it not from me. Where we see his speech was neither filled with tedious Battologies, nor with invective bitterness, but he reproved him 
August●. open tune, importune.  with as few and friendly words as clemency could invent, with a sparing and friendly increpation, and yet his reprehension was fitly and powerfully spoken, a pregnant and imitable example of a good temperature we have in Nathan with his dealing with David, one prophet with another, he comes not 
Hem adulter, homicida, latro, Aug. in eager. in Psal. 51. 2 Sam. 16. 13. Psal. 141 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perc●●ia● me influs misericordia.  with railings and revile, out upon thee thou adulterer, thou murderer, thou thief: not like a cursed and railing Shemei, but in a cool and gentle temper he struck at his imposthume, and let out the corrupt blood. And therefore the prophet David prayeth unto the Lord, Let the righteous smite me with lenity 
Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commode resolui potest in adverbium clement's. Calvin. in loc.  and gentleness, as the Hebrew text plainly declareth, or gently and modestly, as one observeth upon that place. Now if David himself, a man according to Gods own heart, doth thus desire to be dealt withal, then surely it is fit we should deal no worse one with another, for the better persuasion to this kind of dealing, (let the malefactor be what he will,) we must not reprove him with gall & bitterness, for Michael the Archangel contending 
jude. 9  with the devil himself, durst not bring against him a railing accusation, but said, The Lord rebuke thee, yea so fare should we be from the intemperature of a cursed and bitter reprehension, that we should turn our choler into a Godly and christian compassion when we reprove a fault, and as a merciful Chirurgeon being to cut his only son, handleth him tenderly and softly, and cutteth and weepeth, and weepeth and cutteth again; so our bowels should be filled with compassion, at the correction and bettering of a distempered soul.  
In gentleness two requisites  
Now in a benevolous and courteous 
In gentle reproof two things tequisite.  reprehension two things are requisite. First a gentle instruction or admonition to make way for reproof, 
1 A mild admonition.  according to that of S. Paul. In meekensse instruct them that oppose; and therefore he exhorteth-Timothie to conjoin reproof, rebuke 
2 Tim. 4. ●.  and exhortation, and indeed if these be separated, we cannot have such prosperous success as we expect; because instruction serves to encourage in goodness, & reproof to restrain from sin, and those that reprove and correct, and do it not with admonitions and instructions, are like to those that are often snuffing the light, but forget to put oil into the Lamp, for want of which it quickly goes out of itself. Therefore we must be profitable (as S. Paul speaks of Scripture) to 
● Tim. 3. 16.  teach, to improve, to correct and instruct in righteousness, and undoubtedly we shall find instruction make way for reproof, and win that audience which an untemperate and preposterous anger cannot attain. They that reprove with fury, are like to foolish Thresher's, who ●euer tap the corn in the sheaf gently, but laying on with mighty and powerful strokes, they make the good grain fly into every corner, and scatter that abroad which gentle and leisurely labour might have preserved. Therefore let us begin gently with friendly instructions, and when a man will endure this tapping, then strike harder, or else we shall but lose our labour, for necessary is it that every reprover have the reproofs of instruction; 
Prov. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpationes eruditionis.  which being possessed with an attractive virtue, cannot but win audience and respect, that correction or reprove may have the seasonable working.  
Second requisite.  
Secondly it is very necessary that in our reproofs we mingle some 
2 A wise approbation of any good parts.  kind commendations of those good parts and virtues we see in the party offending. Thus it is in the Poet, O Achilles, etc. As much as if he should have said, what is become now of thy courage and valour, which filled the whole world with thy honour & renown? How cometh it to pass that thou art thus retired, and hast shamefully brought to infamy all those excellent parts and valiant acts by thee performed? Thus having awaked him out of his idleness and security, he stirs him up to farther employment, and so 
〈…〉 Per●●●a.  informs him how he may recover and get again his former honour, & thus must we deal with men of worthy and noble parts, putting them in mind of such virtues and graces they possess, and this will Usher reproof to come before the face of the party offending; for man naturally is like unto wax, which being cold is so hard; that it admits of no impression: but being once hot, it becomes soft, and pliable to any impression at all. The mind of man though it be naturally hard & untractible, yet being made hot by courteous and wise approbations, it becomes fit to receive the engravement of correction and reproof, & as when a shower hath moistened the earth, than it is fittest to pluck up weeds, and cast in good grain. So when loving and kind speeches have mollified a man's heart, than he is fittest to have sin pulled out of his soul, and to receive the good seed of wholesome reproof; for the memory of former virtues cannot but touch the mind with a noble & feeling shame of present faults. Therefore as those that give wormseed for the worms, to children, do sweeten it with somewhat that they may take the medicine more willingly, or as those that give bitter pills to queasy stomached patients, do wrap them up in some conserve to the intent they may take them without offence. Thus let us make a prepatative to reprehension, with some loving preamble of their deserved commendations which may make way for their spiritual purgation; and be (as it were a bait) to hide the hook of reprehension, to catch the souls of them we fish for. But alas too too many there are, who deal harshly and barbarously in their carriages, and rather hurt than do good to the reprover, and all because the salve proves worse than the fore. These kind of people are like unto those mentioned in the old law, who striking with the axe to cut down the tree, the head slips from the helue, and hits his neighbour & kills 
Deut. 19 5.  him. Thus such as reprehend others too curstly, do make the head of the Axe fly from the helue, and kill their brethren unadvisedly, and whereas with the good husbandman they should but lap with the pruining knife, they hue down 
joh. 15. 2.  with the axe of judgement, and such as these go about to amend the faults of others (according to the old proverb) as the Devil did to set his dame's leg, for whereas he should have set it aright, he burst it quite asunder. But may not a man Objection. use what freedom he seems meet over such he hath in authority, as if my child, my servant, or any that is in subjection to me offend, may I not then reprove them, as I please. I answer, the more authority thou Answer. hast, thou hast the more freedom: yet take heed thou dost not abuse thy liberty, there is a difference between supremacy and tyrannic, thou art a King in thy own house and territories, but take heed thou prove not a Tyrant: lest thou discourage those that are in subjection unto thee; the bitterness of an enemy sticketh close to any man; but the fury of him to whom we have relation, wounds a good nature most of all: as when Caesar saw the hand of his son Brutus against him, than his heart was done, and cry: out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what thou also my son Brutus? Thus the outrageous cruelty of a friend, in bitter reproofs, strikes with as strange amazement the heart of him that is reproved. O but the faults of such a Reply. one who is under my charge are intolerable, and therefore I will neither suffer him nor succour him. I answer, take heed thou suffer not Answ. the same sins in thyself: at the least that thou bear not the burden of a sinful reproof in thyself, by exonerating another of his iniquity, again thou canst find in thy heart to feed a cursed cur a spotted Beast, a wanton Ape, and a cruel Lion, but the simplicity, blemishes and sins of thy dependants thou canst not endure, nor them for their sin's sake. Be as wise as thou canst to beat down sin, but take heed thou pronest not unnatural. Be not thou like a Dragon in the Wilderness cruel to her young; nor like the Ostrich, which forbearing sustenance 
●am 43.  exposeth her young ones to the wide world, as Moses Parents their 
Exod. 2. 3.  son to the waves of the river. Let not parents prove without natural 
2 Tim 3. 3. Gen. 49. 5.  affection, neither Let instruments of cruelty be in their habitation, as it is said of Si●eon and Levi, and as they 
Sce●us est. jason & magis Scelus Med●●.  ought not to be extreme to mark what is done amiss, so neither to reprove what is amiss: but with all gentleness and compassion reprove such sins in their children, as they have derived to them from themselves.  
Three causes of bitter reproof. 
Three causes of bitter reproof.   
Now if any man shall demand a reason of me why many men deal thus curstly with such as offend: I will give him three main causes of such inhumanity, the first is vain glory, the second loquacity, & the third Enuy.  
In the first place we shall find 
1 Cause vain glory.  that vain glory is a great cause of this unkind dealing, and stirreth up men to control the faults of others, out of a secret self-love to themselves. The Pharisee looks upon the public faults of others, and with an indigne condemning and undervaluing of others, strives for applause to his own person. I am not 
Luk. 18. 11. 12. No● sum sicut cateri, non sicut ●●●e.  as other men are, etc. nor even as this Publican. Thus there are many men, who from a triumphing and imperious insultation over the falls of others, yea from peremptory and malignant forgeries and fancies of their own, proclaim the faults of other men, who are seven times more just than themselves, thinking that by the eclypsing the light of others, they shall make themselves shine more bright in the eyes of the world. This is as if the Moon should rejoice at the night and absence of the Son, and thereby go about to make the world believe, that all light & influence proceeded from herself. But let them know that they that strive to build such a Babel of pride and vain glory upon the ruins of other men's reputation, shall soon be brought to confusion for their pains. And like Flies, whilst they strive to extinguish & put out the light of others they shall torment and burn themselves in the flame. I could wish this fault were not too common even amongst the sons of Levi themselves, who strive like Absalon to 
2. Sam. 15. 6.  steal away the hearts of the people, and that by discovering and aggravating the faults of their fellow labourers, whereby they may win more renown to themselves, amongst the common & vulgar people, and as the Apostle S. Paul speaks They are puffed up rather then 
1. Cor. 5. 2.  mourn for ●hem that have done evil. And as a cipher set after a figure, makes it of more account and valuation, then if it stood by itself. So they think they shall never be raised to the height of their ambitious minds, but by the weakness of the like comparisons: thus the silly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Farn●by in Ep. ante Trag. Sen.  Grasshopper and the Pismire in their generations prove most degenerate in their own kinds. And they that are most unable of all to resist, become most cruel enemies one to another, Discovering a great measure of hypocrisy to the world and to God. For how can they believe, 
joh 5. 44.  when they seek glory one from another? And this is the first reason or cause, why many men reprove others with such strictness and austerity, because by the looking into their blemishes, and imperfections, they think more clearly to set forth their own beauty and comeliness.  
'Cause the second. 
The second cause is loquacity.   
The second cause proceeds from Loquacity & a looseness of speech, as when men have small or no employment, they fall into discourse of the lives & manners of others: these are like unto S. Paul's widows, they learn to be idle, wandering about 
1. Tim. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non solum verbosae, sed & curiosae, id est, invest●ga●te● aliorum facta & negligentes sua, & students aliquid semper audi●e. Anselm. in loc.  from house to house; and not only idle but tatlers also, and busybodies, speaking things which they ought not. They are such as cast not an eye upon their own faults, but are always discovering the sins of others, with itching & Athenian ears. I may rightly compare these people in a commonweal, to a lose tooth in a man's head, which is both troublesome and useless. Or if you will, they are like Aunts upon a molehill, which busy themselves in a needless and unprofitable 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 reproof, as the Carter doth in his whip, who is never well, but when he hears, the lash. Their words burn in their minds, as an unthrifts money in his purse: and like an arrow in a dog's side, they are never well till they are out. These may fitly be resembled unto a cloud, which being possessed with hot exhalations, is so weak that it cannot contain them: and so they break forth to the terror of the world. Thus, this kind of people, through the weakness of their minds, & imbecility of government can keep nothing that is in their heart, but like Solomon's fool, they 
Prov. 29. 11.  utter all that is in their mind; though it be to the mischief and destruction of them that live by them, according to that of Solomon. An 
Prov. 11 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In o●e hypocrota corrump●● sodalem suum. ●er. 12. 6.  Hypocrite with his mouth destroyeth his neighbour: yea oftentimes we shall find that men of affinity, and near acquaintance, will much degenerate in this kind. jeremic complains of this treachery in his time; and so doth the Prophet David. It was not (saith he) mine enemy that reproached me, than I could have 
Ps. 55. v 12 13.  borne it▪ neither was it he that hated me that did magnify himself against me, than I would have hid my face from him. But it was thou O man, mine equal, my guide and mine acquaintance. And David in another place, compares such kind of people to Bees, now a Bee we know hath honey in her mouth, and a sting in her tail: we shall see them come to us with a superficial and outward show of unfeigned love, with as great a compliment, as if they would at once prostrate their souls & bodies to our good and welfare. And the words of joab to Amasa shall be at their tongue's end, Quomodo vales? 
2. Sam. 20. 9  Art thou in health my brother? And yet mischief is in the heart; & they can no more hold their tongues, than he his hands, though it be to the 
Psal. 28. 3.  wounding & destruction of a man. Now the best way to deal with such impostors is, to answer them as the sick Hen in the Fable answered the Cat, who ask how she did, replied again, 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 counsellor: we live 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 unnatural, iron and stony hearts. So that they shall betray one another and hate one another. The 
Mat. 24. 10,  father shall be divided against the son, and the son 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 we shall find the unfriendly looseness of treacherous tongues, which is abominated of God and man: and though we find some, and the most, to have as long ears, as they have wide 
Auriculas Mid● quis non habet? Per. Sa●.  mouths; yet withal we may perceive, that such men are generally hated, and as some love treason, yet all hate the traitor, so many will desire to hear of the faults of others yet withal they will hate the condition of the relator. Therefore we are advised not to declare other men's faults, neither to friend nor foe, end if the sin appertain not unto thee, reveal it not, for he will hearken unto thee, and mark 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 speaks, He that covereth a transgression keepeth love but he that repeateth a matter separateth 
Prov. 17. 9  very friends, and it is better with S. Paul, to study to be quiet, and to do our own business. And when 
1. Thes. 4. 11.  relations of others shall be told unto us, not to be like Malchus without 
joh. 18. 10.  the right care, and only hear with a sinister and left ear, with a cruicall and hypocritical ear. But let us ear as little to hear such aspersions, as we will to hear the clock, when we care not for the hour: then shall we obtain favour of God and man, and retain quietness and tranquillity in our own souls.  
'Cause the third.  
Now the last cause of this unkind 
The third cause is Envy.  and discourteous reproof, is Envy and Malice, which maketh men like fiery Salamanders, and raging Seas towards their neighbours: they reprove to bring men into disgrace and ignominy: their end is not to heal the sore, but to uncover the wound, and to leave an unsighty scar of discredit behind them: & sometimes they draw at nothing but sound and solid flesh: & instead of pulling out the more from their brother's eye, they pull out the eye itself; or if by chance they do any good, with Belzebub they cast out Devils through the Prince of Devils. They behave themselves as if they had drank of Marah, Massah and Meribah bitter waters, or as 
Exod. 15 23. Exod. 17. 7.  though they had filled themselves with the waters of strife, as Behemoth with jordan: yea they carry themselves with such a Cythian and barbarous austerity, as if they were hewn out of Caucasus, & were nourished with the milk of Tigers: that a man may as soon get water out of a flint, or oil out of a stony rock, as mild and courteous words from their mouths. These are borne of the cursed seed of Cham, delighting in nothing so much as to uncover the nakedness of others: or rather 
Gen 9 22.  indeed borne of the Devil himself, whose name is Diabolus, a defamer, as the word in the Syriac tongue, in S. Mathewes Gospel doth import, expressed by the word divulgator, a publisher of infamous reports; so that he which lightly conceives a reproach against his neighbour, either for giving it himself, by misconstruction, or credulously receiving it upon the report of others, is nothing else but a Devil in Syrtacke. And therefore S. 
2. Tim 3 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crim●natores.  Paul affirms, that in the last times there shall be men Devils false accusers, evil and reproachful speakers. 
●. Tim. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, detra●entes.  And in another place he speaketh of women devils in regard of their slanders and detractions. Whereby he shows the near union betwixt a calumnious reprover and the Devil, for as the Devil by his accusations of man to God strives to overthrow all his happiness; so these men by slanderous aspersions and accusations (being as powerful in them, as the blasts of Rams horns before the walls of jerico) 
josh 6▪ ●●.  do strive to lay all the power and strength of other men's virtues level and even with the ground at one utterance, and by their bitter reviling putrify the sweet ointment of a man's good name. Yea the good 
Eccl. 10. 1. Eccls 7 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  name of a man, which is better than precious ointment. Thus they prove most malignant and unluckey Planets to their neighbours where they live; so that a man may with more safety play at the hole of an Asp, and handle a Cockatrice, then fall in to the hands of these men: whom I take to be the uncleanest Lepers that ever sore ran upon, most worthily deserving the usage of Parricides at Rome, who were sewd up in to a male of leather, and cast into the Sea, so that neither water nor air, nor element of any other kind could once approach unto them. Yea I say, they are most unworthy to live, move, or have their beings. These are the sons of Cain and Abadon, yea a brutish spurious and adulterate offspring, whom the Prophet David reports to have no faithfulness in their mouth, their inward part is very wickedness: their throat 
Psal. 5. 9  is an open sepulchre, from whence comes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rotten speech, ascending from an internal putrefaction. The best way for us to reprove such reprovers, is to say to them as Cato said to Lentulus when he had uttered his stomach in his face. Lentulus they are deceived that think thou hast no mouth. And 
Sen de ira l 3. cap. 38.  with fair and gentle words to silence them if we can. For in this case sometimes (as the old proverb is) it's good to please a knave: and to do to him as Aeneas to Cerberus, who is reported to cast a sweet mor fell to that Hellhound, because he should not bark at him. Here it is good not to give Quid pro quo, railing for railing, and rebuke for rebuke, to these cursing Shimei's, and dead dogs, lest the storm of reproach in an enemy, and the waves of discontent in our own selves, do 
Aug. Serm. 3. in fest. Epiph.  so toss the ship of our souls, that it dash upon a rock, and so be cast away. Also when we ourselves are to reprove any, let us do it with the 
At pater ut gna●i, sic nos debemus amici, si quod sit uttium non fastidire, Hor.  greatest clemency we can invent, with a friendly, brotherly, and a fatherly affection, free from a peevish and envious disdain; handling the sores of others, as if they were our own, with as Christian and Apostolic compassion as S. Paul did, who is weak, and I am not weak? Who 
2. Cor. 11. 29.  is offended, and I burn not? bringing pity in our eyes and hearts, when we chance to see the falls and infirmities of others. As our Saviour Christ who in compassion to jerusalem is said to weep over it. Let us be like Vespasian who would 
Luk. 19 41. Qui iustis suppliciis illa chrim●●it etiam & jugemuit.  weep and groan at necessary executions of law. Yea let us imitate a wise and merciful Chirurgeon, who setteth and restoreth a limb dislocated, to his proper place, with as little pain as may be to the party. Let Tigers in the forest be cruel towards their companions, let them bite and be bitten, devour and be devoured of one another, let dogs grin, and Unicorn's push with their horns; let Scythians and Cannibals be cruel and eat the flesh of men. Let Midianites and Philistines sheathe their swords in the bowels 
judge 7. 22.  of each other. Let them forget the love of the Lord, that the God of heaven may forget his mercy towards them; let such reprobate minds carry to their graves, and to that bottomless Abyss of hell and confusion, that mark and character of everlasting reprobation, that the spirit of God hath engraven upon their brows and foreheads, that they are false accusing devils, and men of a fierce and savage disposition: 
2. Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but let every one of us that bears any part of G●ds heavenly image, who is Father of mercy, and 
Isa. 9 6. 2. Cor. 1. 3. Eph. 2. 4.  Prince of peace, and rich in mercy unto us, be like minded to others, & give mercy for mercy, grace for grace patience and long suffering, with abundance of brotherly kindness, doing all things in charity, and let us put on as the elect of God, holy and 
1. Cor. 16. 14. Eph. 4. 31. Col. 3. 12. 13.  beloved, bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another.  

Three arguments to move us to clemency.  
Now for the better stirring us up 
Three arguments to move us to gentleness.  to mercy and gentleness in our reproof, let us consider three things, First let us search into the good parts of the party offending. Secondly consider man's tractable disposition to good words, and withal his averseness to bitter speeches. Thirdly let us look unto ourselves, what faults we have committed, what we do, and what we may commit: & these cannot but move us in meekness of carriage towards others.  
First Argument.  
First let us consider with our 
1 Argument is the virtue of the reproved.  selves, what good parts and virtues we can find in him that hath offended, and let those move us to clemency, considering that there is no gold but hath some dross, and the best men have their faults. For as a modern divine saith, every one is once a fool, & doth that perhaps in one fit of his folly, which he shall have leisure to repent of, as Noah in one 
Gen. 9 21.  hours' drunkenness uncovered those secrets, which were hid six hundred years before, the world is hereupon ready to call in question all his former integrity, and to exclude him out of the hope of any further amendment. But seeing God hath given us two eyes, the one should be busied about the present fault that we see, with a detesting commiseration, the other about the commendable qualities of the offender: since the heart hath no window made to look into it by the Creator thereof, but is reserved under lock and key for his own view: I had rather wrong myself by credulity, than others by unjust censures and suspicions.  
Second argument.  
Secondly consider man's propensity 
2ly Man's propensity to good words, & contra.  to good words, and his indisposition to rough speeches; the mind of man is naturally stubborn, and rather followeth with willingness than will be led by 
Natura contumax est, huminus anim●● sequitur po●●us, quam ducitur. Sen. de cle. lib. 1. cap. 24. Nullum animal est morotius homine, quodque arte ma●●re tractari debet. Sen. de clem. Tritum est illud: Generosu● est hominus animus, magis ducitur quam tra●itur.  harsh means, and a mind overweighed with the violence of passions, will scarce admit the freedom of reproof which reason might warrant. For there is no creature more wayward than man, nor which ought to be handled with more art, and we shall find reproof like unto the Sun and the storm in the Fable; if it be mild and comfortable, like the Sun Beams, it makes a man cast off his cloak; but if it be turbulent & stormic, it causeth him to wrap it more close about him, a gentle and loving reproof makes a man cast away his transgression, but 
Plus itaque proficit amica correptio, quam turbulenta accusatio. Amb.  violent & tempestuous words cause him more to cleave to sin: for when a sweet and lovely nature is wildly handled, it makes a man not only to hate and detest the Satire; but by accident, it possesseth the mind, with a more fiery and furious disposition, then that which comes by nature, and this kind of usage, was a Remora or let to the Galathians, whereby they were rather provoked and stirred up to hatred and envy, to snarling and biting 
Gal. 6. 1. Hinc antem non emendabantur peccatoves. sed magis ad odia & invidiam, & ad ●emo●dendum provocabantur. Musc. in loc.  at the reprover, then to be bettered by reprehensions and reproof, and we shall find it fare better to use courteous and gentle persuasions, then to enforce by bad language & ill terms; for a servile and violent constraint exasperates free spirits, and like Sampsons' foxes sets all on 
judge 15 4. 5.  fire, and maketh such as would be reclaimed with the violence of sweet and seasonable words, even to cast away shame, and persevere in faults. Therefore if ever we make account to benefit any by reprehensions, let us root out these fibras, and roots of bitterness, and plant the herb Philantropos, or 
Plin. h●st. nat. lib. 24 cap. 19  brotherly love in our hearts, then may we stay our minds with a good persuasion to better the reproved.  
Third argument.  
Thirdly if the two former will 
3 Argument is to consider ourselves.  not persuade to mild & gentle reprehensions, then let us consider our own weakness, calling to mind what we have been, what we are and what we may be.  
First let us consider what we 
1 What we have been.  were and have been. This St Paul would have Titus to put his auditors in mind of, that they should speak evil of no man, that they should be no brawlers; but gentle, 
Tit. 3. 2. 3.  showing all meekness unto all men, For (saith he) we ourselves were sometimes foolish, disobedient, deceiving, serving divers lusts & pleasures, we were once without Christ, and aliens from the commonwealth 
Eph. 2. 12.  of Israel, and were strangers from the covenant of promise, and had no hope, and were without God in the world. Once likewise we were babes and weak in grace, and in the heat of youth; and had much trouble & difficulty, in encountering and passing the vanity of that age; & there was less probability in us of that good we have, then in them we reprove, for which cause we have no more reason, in a bitter reproof, to vaunt ourselves over our brethren, than the wall whereon the sun shines, (though itself base) should contemn the marble wall, because it is in some obscure place where the Sun is not so powerful: though in process of time it may receive more light and influence from the sun then that doth. Take we heed then, in our reproof, we have respect to what we were at first ourselves, and what the reproved may come to, for otherwise, if we have not a care, he shall be our judge in conclusion, who at first was guilty 
Nobis erit index, qui ●●it ante nobis reu●, ●d what we are.  to us, and to our reprehension.  
Secondly let us weigh with our selves what we are for time present, namely so weak as not able to stand one hour by our own strength & ability; but as S. Paul saith, By the grace of God I am that I am, & herein we shall find more cause of bewailing 
1 Cor. 15. 18. Qui seme●●●. sum a ●●cit, non quarit, quid in al●● frequenter reprehendat: sed in semetipso quid l●gea●●ter:  wailing our own sins, then ordinarily to control the faults of others, we have more need to break open the steel gates of our own breasts, wherein our sins lie hidden, then violently to rush into the coffers of other men's infirmities: and to consider with ourselves what sins we have of late mortified, 
Quod malum ●odie sa●afli. Sen, de ira lib. 3.  before we strike our neighbour violently on the face, leas● i● be said to us as Eliphaz to joh, Behold thou hast 
job. 4. 3.  taught many, and strengthened the weary hands: thy words have informed him that was falling, and thou hast upheld the weak knees: but now it is come upon thee, and thou art grieved, it toucheth thee and thou art troubled, and let us say with St Paul and Barnabas, Sirs, Why do ye these things? We also are men of 
Act. 14. 15.  like passions with you, for there is no man living that can say of himself as our Saviour Christ, Which of you 
joh. 8. 46.  convinceth me of sin? But if there be any man, that in his own eyes seems thus holy, let him cast the 
joh. 8. 7.  first stone at him that sinneth. How unnatural then do those deal, which beholding so much the faults of others, forget their own frailty and humane nature. What? are 
Et quid sunt se●uer● illi iudices? an non homines & ipsi. Musc.  they not men as well as others? If they will be men and not beasts, how unhuman are they, who thinking they can never sufficiently aggravate the sins of others, forget their own transgressions? or if they 
Puluere si ledant scribunt, sed marmore lasi.  do remember them, writ their own in the dust, and others in marble.  
Thirdly and lastly, let us consider 
3 What we may be.  what we ourselves may fall into. Consider thyself lest thou also be tempted, this good use did a Father 
Gal. 6. 1.  make of another man's fall. He hath fallen this day, & I not unlike to fall to morrow. And in another place he adviseth us not in any case to judge 
Ille hodie & ego eras. Ber. Ser. 2. the resu● Dom. Non iudicos fratrem magis autem excusa: excusa intentionem si opus non potes, puta ignoran●iam, puta subr●ptionem, puta casum; Deoasi omnem omnino dissimulation ●● rel certitude recusat, suade nibilominus ipse tibi, & dicito apud teipsum, vehemeni fuit nimis tentatio. Quid de me illa fecisset, si accepisset in me similiter potestatem. Ber. ●● Cant.  our brother, but rather, if we canue to excuse him any way; but if we can no way excuse him, (as he largely adviseth) than he would have us consider what such a temptation as our neighbours was, would have wrought upon us, if it had had the like power against us. Thus let us when we chance to see other men's infirmities, behold our own faults, as when we look into the apple of another man's eye, we may discern our own eyes. But herein many may be taxed, who never grow into consideration with themselves how they may be tempted; so that sometimes it falleth out, that for their unmercifulness to others, God gives them over to the shame of the same sin themselves. Others there are (and sometimes good men) who will strictly condemn that which themselves fall into. Thus it was with David, who when Nathan the Prophet made relation unto him of one that had taken away a poor man's lamb, David's anger was greatly kindled against 
2 Sam. 12. 5.  the man, and he said to Nathan, As the Lord liveth the man that hath done this thing shall surely dye. But when Nathan said to him thou art the man, than he was both ashamed and silent. Thus juda hearing that Thamar had played the harlot, presently cries out, bring her forth and let her be burnt, but when she shown unto him, the Signets 
Gen. 28. 25. 2●  and Bracelets & the staff, as testimonies of his own abomination & filthiness, then h●e could not but confess, that she whom he so rashly had condemned, was more righteous than himself. Thus when men have heard relation of the faults of others, and the odiousness of the same, they are ready on a sudden, to condemn them to the greatest judgement they can think of; but when the same impersections are laid to their own charge, than they grow more remiss and merciful, yea good men I say, oftentimes spare themselves in great offences, whereas trifles in others shall have Summumius. Extreme right, extreme wrong, and though some times like the moon they are full of blots and imperfections, yet (according to the proverb) they will look beyond the moon, and complain against the least moat they behold in the Sun, yea we shall find the most wicked men that live, like barren rocks and mountains, complain of a fruitful and fertile soil, because here and there springs up a thistle and a weed, and the cause is, men are given more to see into the faults of others, than their own. For every man (saith Aesop) hath a wallet hanging upon his shoulders; the one half hangs upon our breast, and the other half upon our back: the former is full of other men's faults, which we continually behold: that part which is behind, and loaden with our own offences, we never regard, nor cast an eye towards it, & by this means we become unmerciful towards others, & too sparing to ourselves. Therefore to move us to pity and commiseration in our reproofs to our brethren, let us consider that either 
Aut sumus 〈…〉 vel poss●●●● esse quod hic est.  we have been, are, or may be as bad as they that sin.  
The third circumstance in the manner of reproving.  
Now the third and last circumstance 
3 Circumstance in the manner of reproving is Courage.  to be considered in the manner of reproof is Courage and magnanimity; as well as wisdom, and gentleness, we must have the Oar of love and the Oar of fear to work in the delinquent, by the impartial 
Remum am●ris & remum ●imoris. Plut.  courage, of a wise reprover▪ Herein we must be like the Bee, which is not all honey, it hath a sting also, and our reproof must be tempered according to the riddle of 
Fortiter s●a●is s●a●iter fortis. judg. 14 14.  Samson; both strong in sweetness, and feet in strength, otherwise we shall find but little profit redound to our labours, for although love & fair means win and recall some: yet there are others that we must 
jude. 23.  save with fear pulling them out of the fire, these must be handled roughly (as Hagar was) for as all men sleep not alike, so neither are 
Prod●cero ●●●ra. Pr●ducere verbera.  they to be wakened alike, to some we must give the breast, to others the rod; otherwise by sparing we spill.  
Our Courage must consist in two 
Two things to be considered in courage  things, Frst that we spare to reprove the person of no man, when we have authority to reprove. Secondly that we let pass no sin in the party reproved.  
First we must show our true zeal 
1 Property of courage.  and courage in reproving whomsoever we see sin. Herein we are bound to say as Nathan to David. Thou art the man, as Elias to Ahab, 
2 Sam. 12 7. 1 Kings 18. 18. 2 Chr. 26. 18.  It is thou and thy father's house that trouble Israel. Azaria rebuked uzziah. It pertaineth not to thee to burn incense. Asa reproved his mother. 
1 King. 15. 13.  Yea we must reprove Father 
Luk. 14 26.  and Mother, and wife, and children and brethren and sisters, be they never so dear, or near unto us by the bonds of love or relation. Let us not do as many pusillanimous & effeminate spirits, who dare adventure to check an inferior, but to a man in power they dare not say as john Baptist to Herod, it is not lawful for 
Mat. 14. 4.  thee, they will adventure perhaps to throw a stone at a Dog, but to look but a Lion in the face they dare not. Some again will not stick to be courageous in their reprehensions, but their rebuke shall fall rather upon virtue then upon vice; 
Dat veniam cor●is ●●ra● censura columbas lunen. s●t. 1  and so reprove where they should cherish & maintain, this is as mettle in a blind horse, & doth endanger both his own life, and the life of him who should be his guide. It is necessary that our reproof should be settled upon a right object, and then let it be in us as powder to the bullet, to offer violence upon the face of any sinner, and like the flaming sword in the Cherubims hand to keep him from forbidden fruit. Though a sinner swell with pride & contempt, as Behemoth with jordan; 
job. 40. 23.  if he be Agag let him suffer as well as the poorest Amalakite. Let us not stick to touch the hole of the Asp; and to lay our hands upon the den of the Cockatrice; then shall we show our true valour indeed, every coward dares set his foot upon a poor silly worm, because it hath no power to resist, but he is the best man that dares encounter where greatest opposition is.  
Secondly as we must know our 
2 Property of true courage.  courage in sparing the person of no man, so likewise in sparing the sin of no person, we must deal as Saint Paul with the Corinthians, who nominates their sin to them. It is reported 
1 Cor. 5. 1.  commonly that there is fornication amongst you: we must deal with our friends as the Painter dealt with Alexander, who painted him out curiously, yet with his scar in his face, and Clitus that loved him best, condemned and reproved his quaffing, (though for the manner he did it so unadvisedly as it cost him his life). Thus must we spare no sin we see in others, but discover and make it manifest: Imitating the skilful painter, who shadoweth a man in all his parts, and giveth every piece his just proportion: thus in our reproof we must decipher out, and show every humour in the kind: & as the Chirurgeon that maketh the Anatomy, showeth as well the muscles in the heel, as the veins in the heart. So in our reproving, we must faithfully and fully set down the faults of the party offending, that he may both see them and shun them. Let us not be fearful to offend 
Mat. 10. 28.  men, whose breath is in his nostrils, but let us fear God, who is able to cast both soul and body into hell fire, lest (according to the old proverb) whilst we fear the frost, we be overwhelmed with the snow for 
Qui time●● p●●i●am, irruet super eos ●ix. Prov. 29. 25.  as Solomon saith. The fear of man bringeth a snare, but who so putteth his trust in the Lord, shall be safe. Here then are all such to be reproved who want courage in this christian duty Especially Ministers & Magistrates who have most authority to reprove. It is a shame to see a Minister stand like Harpocrates the Egyptian God, with his fingers in his mouth when Babel is building, and sin reacheth up to the heavens. Shame it is that the Magistrate should not be such a man, as jethro 
Exod. 18. 21.  counselled Moses to make choice of; a man of courage, fearing God, and 
Rom. 13. 4.  whereas he is styled Goas sword bearer, not to wear it for a show and for nought, he doth not execute wrath upon him that doth evil, but let's all run at Randum, which way it will. Or if he doth any thing, there is no more life in his actions then in a child that is still borne. Yea the Minister that should fight with the sword of their spirit, and the Magistrate with the sword of justice, both of them let the sword lie, as the sword of Goliath rusting behind the Ephod: and like the Swordfish, they 
1. Sam. 21. 9  have a sword but no heart; or like a cowardly Gallant, they carry a sword about them, but dare not draw it, though their cause be never so good and honest. Let me advise therefore both Minister and Magistrate to put on courage as a garment upon them, and though they should be much opposed by sin and sinful men, yet let them with the Horse neigh at the Trumpet, and with the Leviathan laugh at the spear, and make difficulties whetstones to fortitude, let them conjoin and unite their forces together, and say to one another as joab to Abishai. If the Assyrians be too strong for me, than thou shalt 
1. Chro. 19 12.  help me: but if the children of Ammon be too strong for thee, than I will help thee. Even so if an army of sinners shall affront either Magistrate or Minister, let them conjoin their power and courage, to the cutting down all monstrous and prodigious outrages: then shall we see that sin will not so abound amongst many, and the judgement of God shall be prevented from falling down upon us all.    

CHAP. 4. Instruction the first.  
NOw in the third place, if the doctrine of reproof be so 
1 Instruction is to keep ourselves from reproof.  necessary and profitable. This should teach us that lesson of S. Paul to keep ourselves blameless 
Phil. 2. 15.  and harmless, the sons of God without rebuke, in the midst of a crooked & perverse nation, amongst whom we shine as lights in the world. And though we cannot but converse with sinners, and be beholders of the sins of others, yet let us have a care, that we be not infected with their evil manners. Let us be like the bird Trochilus, that liveth in the mouth of the Crocodile and is not spoiled: like the Salamander that lies in the fire, and is not burnt, or like fish that live and swim in the salt sea, and yet taste not of the 
Pisce● in sal●●●●i & alii, salem tamem non reserunt. Lips. constant: lib. 2. cap. 16 1 joh. 2. 20. 27.  salt. And the rather because as Saint john saith, we have received the unction of the spirit, now oil though it be poured into other liquors, yet it swims on the top, & keeps itself unmixed. So though we cannot but mix ourselves with the world in natural actions, yet in spiritual affairs let us strive always to swim aloft, lest the wicked ones of this world (like cursed Cham) behold our nakedness, and sport themselves at our shame: for 
Gen. 9 22.  we shall find them to make a small fault in a professor to exceed in wickedness the greatest of their own. And so that sin which was not taken notice of before a man's conversion, will prove a great disgrace and ignominy to him, in time of his good conversation. For as when a comely and delectable picture & portraiture be cut or drawn out, it mattereth not much how uneven & knotty the board be, whereupon it is to be drawn; but when once the picture is finished and brought to perfection, than the least knot or blemish will seem a great deformity and disgrace to the picture. In like manner, though it be not of so great importance and observation, our follies and errors committed in the old man: yet seeing God hath wrought the sacred impression of his holy spirit in out hearts, if we walk inordinately now, and not according to the law of God, the lesser blemishes and imperfections of our souls will prove more disgraceful and odious in the eyes of the world, in regard we have the confused Chaos of nature in us, transformed according to the image of God. But to keep me to my matter in hand; the best and safest way to keep us both from the sins of others, and from the aspersion of the world, will be to have nothing to do with the men nor their manners: but rather to take the counsel of Solomon, Enter not into the path of the wicked, and go not in the way 
Prov. 4. 14.  of evil men. I might lay down many reasons why we should neither walk, nor stand, not sit with wicked 
Psal. 1. 1.  men. But these few arguments may move us.  
First such as we commonly and frequently have society with, such 
1 Argument to dissuade us from ill company.  commonly we are ourselves: therefore ordinarily to associate with wicked men, is a sign of a wicked disposition. And therefore the Lacedæmonians that they might the better understand the quality and condition of their children, were wont to inquire what companions they linked themselves withal. And this use of company and acquaintance did Augustus make, who being at 
Suetonius.  a Combat, where there was a great company of people, amongst the rest, his two daughters julia and Livia were present; who thereupon took occasion to mark what company resorted to them, to court and salute them: and seeing that grave Senators talked with Livia, & lose 
Dulcè quidem dulci se adiunxit, ama●●que amaris.  striplings, and riotous persons with julia: he thereupon knew the conditions & inclinations of his daughters. Thus may we take it for granted, that so long as a man doth commonly & frequently with a full consent 
Qui aequo animo malis immiscetur, malus est.  of mind haunt the company of wicked men, that he is such a one himself. Therefore let us resolve with David, not to sit with vain 
Psal. 26. ●.  persons, nor to abide with dissemblers. Neither let us be partakers with them; for though we were some times darkness, yet now we are light 
Eph. 5. 7. 8.  in the Lord: let us therefore walk as children of the light.  
Secondly keeping company with 
2 Argument to dissuade us from ill company.  wicked men, doth not only give a man his denomination: but likewise it doth by a secret infusion of sin, wonderfully infect the soul of man. And he that associateth with evil men must needs learn their ways. 
Prov. 22. 25.  Sin amongst men is like the rot amongst sheep, its catching and infectious. If we sleep with dogs we shall be sure to swarm with fleas, if we fly with Ostriches and Pelicans we cannot but have a tincture of their wild nature, and like jacobs' sheep, we shall conceive 
Gen. 30. 38. 39  and bring forth according to the objects set before us, yea though before we go into wicked company, we may resolve not to partake of their sins; yet the best men shall find it as impossible to frequent ordinarily evil company, and to return from them as good as when they went in, as for sheep to live amongst briars and thorns, and not to leave some of their will behind them, for the best men are like wax, as apt to receive the impression of sin, as that of grace, and as those that go into the Sun become Sun burnt, though they go not for that intent. So they that go into wicked society, become 
Prov. 13. 20. 〈…〉, ●edantu● 〈…〉 multure corpori●●s ●● natione 〈◊〉▪ O●●d.  worse than they were, even whilst they think not of it, even as sore eyes do infect the sound, whilst we expect no mischief at all. But some man may say, I may do good Object. to some which are bad, by going into their company; by my reproofs exhortations and good examples. I answer; It is a great hazard Answer. whether thou canst better the bad, but its tun to one thou keepest thyself from doing any good in mean time, and with David thou 
Psal 39 1●.  must refrain thy tongue from good speech whilst the wicked are in presence, for  men will keep others from godliness, as the dead 
Gen. 8 7.  carcases did the Raven from Noah's Ark, and as the Loadstone cannot draw iron, if the Diamond lie by it: so neither can the soul of a christian be tractable to goodness when ill company are present. Let us not think to imitate the Grafter who joins good fruit to a Crabtree. Nor to be like the Bee the sweetness of whose nature, makes things of another nature sweet. Let us not think the life of grace in us, will make them alive to goodness, but rather they being dead in sin, may kill our virtues. It is written of Mezentius the Tyrant, that he joined 
Corpora corporibus i●●gebat mortua vivis.  dead bodies with the living, but the dead did not revive by the living, but the living putrified by the dead. Therefore seeing evil company is so dangerous and infectious, let us do like the Swallows who durst not come within Thebes because the walls were so often besieged: Let us not put on wings to fly into such company, whose manners prove continual enemies to our souls, but when we have to do any thing with them, or by them, let us do as the Egyptian dogs at the river Nilus for fear of the Crocodile who lap and run, not making any stay by them lest they should be devoured. In like manner let us be chary how we come into the company of wicked men, lest whilst we intent to reprove and better them, we ourselves are reproved and made worse.  
And we are bound in duty not only to keep ourselves out of the company of evil men, & from their infection; but likewise as occasion serves, to condemn and reprove their wicked behaviours; and as every Bee hath a sting to rouse up the Drone, and if any be nasty and unwholesome, to make them mundify and cleanse themselves: So every Christian must have a tongue to raise up the sluggard, from his sin, for as Solomon saith The words of 
Eccl. 1●, 11.  the wise are as goads and pricks in the side of the sluggard, therefore let the father deal with his children, the master with his servants, & one friend faithfully with another. But some man may object and say, I Object. would willingly reprove such and such a friend, but I know not how he will take it, and so happily I may lose my friend and my labour at once. I answer. Nevertheless thou Answer. must perform thy christian duty, and leave the event to God, who hath the hearts of all men in his hands, and can turn them as the waters; and withal let us consider the saying of Solomon. He that rebuketh a man, afterwards shall find 
Prov. 28. 23.  more favour, than he that flattereth with the tongue, besides if we should lose a friend by our wise & holy rebukes, we shall be sure to find a friend of God, and howsoever it shall fall out that the reproved shall not take it in as good part, as it is given, yet it is better for us and him, that we should suffer his anger and displeasure, than his sin and destruction. Or if we can do him no good by our rebukes, yet we must reprove him: and indeed God requires not at our hands the cure of the party we deal with, that must be wrought by his own hand and mercy; only we are commanded to have a care over one another: Christ like the good Samarit 
Luk. 10. 33. 34.  an, requires the seeing to the man, he himself will pay for his cost, and heal his person. Therefore let every man resolve with that Heathen Divine. I dare make so bold, as to 
Audeo pec●anti mala●u● oftendere, vitia eius si non ●xcidere, inhibebo Sen.  tell a transgressor of his faults, if I cut not away his vices, I will notwithstanding inhibit them. And that our reproofs may the better take impression in the hearts of the reproved it is very requisite that we keep ourselves unsported of such sins as we gainsay in others, by which means we shall be sure to convince the conscience of the sinner, of the error of his actions, which we by an holy and heavenly contrariety do contrary, and indeed this is the best reproof of all, when by a contrariety of carriage we make manifest the sins of others, reforming ourselves first, and then endeavouring the good of others, 
Charitas enim ordinata esse debet, ut homo prius curam sui ●phus habeat, ●einde proximi. Stella.  and this is it which God requires of every reproover. But alas this course is contrary to the carriage of many, who practice themselves in the reformation of others, but seldom look home to their own ways: these are like unto some of the Galathians, who would needs 
Qui cateris praestantiores videri velehant cum assent & ipsi carnales, magna severitate mordebant ac damnabant eos qui per infirmitatem delinquebans Musc. in G●s. 6. 1.  seem better than others, who being themselves carnal would with much severity condemn those which fell merely of infirmity, these men have eyes with double balls to see with, and stand out of the head, nearer to other men then to themselves, staring at faults committed abroad, but blind as beetles to behold their own corruptions: 
O maior tandem parcas insane minori Horat. lib. 2. Sat. 3.  and so they reprove the smaller offences of others with greater of their own, and thus according to the Proverb vice corrects sin. 
Iratos irati ipst ●biurgamu●. Plut.  These men are like unto the Ibis, a great bird in the city of Alexandria in Egypt, which was kept only to devour the garbage and offal, and to cleanse the streets, but she left of her own filth and beastliness, more noisome behind her, 
Mala mens malu● animus.  thus many will control the failings of others, with greater impurity & impiety of their own, these men seldom do good, but rather hurt to them they reprove, they do as it were put their dirty fingers to wipe out the moat they behold in the eye of their brother, which rather causeth the eye to perish, then helps the sight. Therefore I will strive first to cast out the beam out of mine own eye, that thereby I may more clearly see to cast the mo●te out of my brother's eye: I will first learn to ha●e and forsake mine own sin; before I sharply reprove it in another; lest that speech of our Saviour, be applied to me as to the Pharisee, Thou hypocrite first 
Mat. 7. 5. Luk. 6. 41.  cast out, etc.  
Instruction the second.  
This also in the second place may advice us to bear the word of exhortation 
2 Instruction to suffer reproof. Heb. 13. 22.  and reproof, and to endure a memorandum for our miscarriages, and if a friend shall strike us on the one cheek with reprehension let us be so fare from resisting, that we rather turn to him the other cheek 
Mat 9 39  also. It was the wisdom of the Prophet to submit himself to the check of Nathan, and to yield his neck (as it were) to the block for his iniquity: he served not Nathan as Ahab 
2 Sam. 12. 13.  served Eliah, who held him for the Da●●s of the land and troubler of Israel, because he told him of his 
1 King. 18. 17.  sins: neither used him as jeroboam did the Prophet of judah, cause his servant to lay hold on him: neither tells him he is a Prophet as well as himself, and therefore Medice cura teipsum. Physician heal thyself; 
Luk. 4. 23.  but he quietly submits himself under the censure of the Prophet, and the rod of God, to do what he would with him. Thus ought we to behave ourselves when we are reproved: not with wicked and gainsaying Spirits, be more outrageous when we are told of our faults; but rather take occasion thereby to further ourselves in goodness: and though in part we be in the right way, yet let instruction & reproof be unto us, as the wind to a ship, rather make us go faster though we have already the tide. Let us think ourselves more bound to a faithful friend, that wisely reproves our faults, then to all the adulterous flatteries, and Siren's songs, of such as shall soothe us up in our iniquities; knowing that the corrosive which healeth with pain, is better than the sting of the Serpent that killeth with pleasure. And as Solomon saith. It is better to hear the rebuke of the wise, then for a man to hear the song 
Eccl. 7. 5.  of fools. Yea open rebuke is better 
Prov. 27. 5. 6.  than secret love, and faithful are the wounds of a friend, but the kisses of an enemy are deceitful. And indeed there is more hope of good, in that man that will take well the corrections of a faithful friend, then of him who will swallow down the sugared words of a perfidious Parasite; who only lays healing plasters to the sore, to skin it aloft, when there is more need of corrasives to eat out the dead flesh that is within; thus whilst their speeches are fair like jezabel under painting, and their 
2. King. 9 30.  mouths seem to be full of Nectar, yet the gall of bitterness is in their hearts, and they are deceitful in all their ways. Therefore when our friend shall tell us of our faults, yea though he do it with the more sharpness, yet let us freely and willingly bear the same, though hec burn our sore, or launce our wound, 
Medicum & urentem & secantem diligam●●, Amor.  yet let us undergo it with patience in ourselves, and love to the Physician of our souls. Let us strive to compose our minds to a good docility and morigerous toleration, that no wise obiurgation & chiding prove bitter to us, but those corrections which breath humanity and clemency, and arise from a placid & benevolous mind, let us receive them lovingly and bear them patiently, resolving with the Prophet David. Let the righteom smite me 
Ps. 141. 5.  it shall be kindness, and let him reprove me, it shall be an excellent oil, which shall not break my head. But Object. some man may object and say, that he that reproves him doth it out of malice, and therefore why should he hearken to his reprehensions? I answer, though he should fail in Answ. the manner of reproof, yet let us make the best use we can of it, and though he that reproves, aims at our discredit and ignominy, yet let us strive to convert it to our good: as he that would have smote jason to the heart, by accident opened his imposthume and saved his life. Or as Achilles, who when he wounded 
una eademque manus vulnus opemque tulit.  Telephus, with the rust of that spear which should have killed him, he was cured. Thus let us strive to convert the mischievous end and intent of an envious reprover, to the good and conversion of our own souls. And make the malicious aspersions of our enemies to be as thorns and briers in our way to keep us from the forbidden pastures of iniquity and transgression. But some man may further object and say, he that Object. reproves me is as bad as the worst; and why should I be guided by him that cannot govern himself? I answer this is a foolish & simple pretence Answ. and excuse to keep a man's beloved sin; this is as if a man should refuse some sovereign medicines, because the Physician is sick of the same disease; how simple is that man that will refuse the physic of him that cannot cure himself? Would not the Lord have been angry with Noah, if he had wilfully 
Gen. 6. 14.  rejected his own safety in the Ark, because the men that built it were drowned themselves? And shall we reject the good advices & reproofs of a friend, or the minister of God's word, because his life is not so good as he desires it and thine? But know thou this whosoever thou art, that though his life be never so bad, if his reprehensions be not followed, they will be of sufficient power, to condemn thee at the day of Christ, though he that reptoves thee stauncheth not the issue of his own corruption.  
Reproof the first.  
Here then are to be reproved all 
1 Reproof to such as will not suffer rebuke.  such as will not bear a reprehension upon faults committed, but delight altogether in fair words and flatteries, they make reproof the only choke-pear they can take, though it be never so seasonable & just, they are rather exasperated against the reprover, then amended by reproof, these are like a Canon that is over charged, when the match is put to it; which will either recoil or burst, so that it proves dangerous to the Gunner, if it cost him not his life: so that a man may say to them as St Paul said to the Galathians. Am I therefore become your enemy, 
Gal. 4. 16.  because I tell you the truth? & when we shall come to cast out Legions of fowl spirits out of their hearts, they will reply, what have we to do with thee, jesus th●● son of the most high 
Mat. 5. 7.  God? yea let the reprover be Magistrate or Minister, they will object malice as Ahab; or pride & ambition, as Corah and his company, ye take too much upon you. Or as 
Num. 16. 3. Exod. 2. 14. Act. 7. 27.  one of the Hebrews to Moses, who made thee a judge? Some go farther with Ahab to imprison. And some with Herod, could find in their hearts to cut off john Baptists head, 
Mar. 6. 27.  and take away their lives. Yea most men we shall find like Marcus Antonius wife, who would have worn Tully's tongue in her hat, because he reproved the faults of her husband. These are like the Horse and Mule, 
Psal. 32 9  without understanding, let a man feed them all his life time, and no resistance is made, but when their keeper comes to let them blood, to drench them, or meddle with their sores (having no reason to apprehend their own good) they strive to mischief him, that only aims at their health; and some horses there are again, which being travelling, if they be spurred, they fling about them rather than mend their p●ce. Thus we shall find many behave themselves, when they are reproved, tell them of their faults, and strive to restore them from the distemper of their souls, and they will inhumanely resist, and brutishly oppose those good motions and exhortations, which tend to the good of their souls. For as Solomon saith. He that hateth reproof is brutish. And correction is grievous to him that forsaketh 
Prov. 12. 1. Prov. 15. 10.  thy way. These men deal with them that correct their faults, and show them their imperfections, as the Ape with the lookingglass, who beholding therein his ill-favoured face and feature, strives by all means to break the glass wherein he seethe himself. A faithful and wise reprover is like a looking glass wherein a man may see his spiritual faults and blemishes, a disobedient and stubborn heart is like unto the ●●pe, who strives not to mend his faults, but labours to break the glass, that is, to mischief him that layeth his faults open before his face, and this perverseness of mind sendeth many souls to hell, For he that hateth reproof shall dye. How many 
Prov. 29. 1.  then shall shake hands with death and destruction, who being great in place, & estate, are like unto Mount Sinai, which may not be touched; 
Psal. 125. 1.  but he that telleth them plainly of their faults, is counted presumptuous; he that calleth a waterish swelling the dropsy, or an angry humour the Gout, is thought now a days unmannerly, as though men were born to feed the humours of great ones: in reproving men of inferior rank we shall find reprehension like the flaying of a beast, the skin goes from the body with much ease, and little labour; but when we handle great men, we shall find reproof stick at the head, and from thence the skin of sin, as of a beast will hardly be drawn. And this is the reason why great men are Venison in heaven, a rare dish seldom seen.  
The second Reproof.  
Here I may also che●●e another generation of people, who if they look to their own carriages, they respect not how others demean themselves. But are ready to say with Cain, Am I my brother's keeper? 
Gen. 4▪ 9  And what have I to do with him? Let him look to himself if he will. Whereas S. Paul wisheth us to consider or observe one another. And 
Heb. 10. 24. Phillip 2. 4. Id est, ea quae pertinent ad utilitatem a●●r●. A●●elm. in loc.  to look not every man to his own things, but every man also on the things of others; so fare forth as they concern the good and benefit of our brother. And so it falleth out often times, that we are more beholding to our foes and enemies, then to our friends & kindred, who pretend much love to our persons, but are too sparing to our sins; with them they will have nothing to do, or if they have, it shall be rather to make and maintain a vice to be a virtue; like the Fox in Aesop's Fables, who said the Crow was a fair bird, and had a pleasant note. Yea this want of reproof may be condemned much in Magistrates and Ministers themselves, especially if they should exercise this good office upon such as have relation to them, or they that are any way a gain and profit to them; they can peradventure handle zealously the faults of inferiors, or it may be the inferior faults of great ones; but if they should light upon that sin which chief life's and reigns in them, than they grow remiss and slack handed, and rather soothe up the same with fair words and sugared speeches. These are like the fierce Mastiff, that will bark and bay till his chain crack at a stranger, and if he chance to come within his reach, he will fly in the face of him: but if it be his master that he sees come, than his barking is turned into fawning, because he knoweth his master useth to give him crusts and bones to feed on. Thus many will offend for a hit of bread; 
P●ov. 28. ●1.  and for fear of a check or inconvenience from him that is reproved. And we shall also find that covetousness is a great cause of this defect, as well as fear, because sometimes it falleth out that men are made rich by the sins of others, and this makes them like the Fox hunting after his prey, which wakes with his eyes shut; they see not, and yet see, they are wilfully blind, having closed their eyes lest they 
Act. 28 27. Gen. 38. 14.  should see; with Thamar, they muffle their eyes and will not see, and all because the sins of others bring advantage to them; I would this fault were not too common amongst the Courts of this Nation, and Magistrates of the Land, who like unmerciful Chirurgeons keep the wound raw, which they might seasonably heal: and all for their own gain and advantage. Yea I could wish that every man in his place would deal faithfully and plainly with the faults of others, no● searing the person or face of any man. I would men would condemn the sins of others as plainly, as the Franciscan Friar did Pope Sixtus the fourth, who came to be Pope from the same order. Who seeing the Friar, shown him a great treasure of money, and said unto him. Friar, I cannot say as Peter did. Silver & gold have I none. No more can you say (saith the Friar) as Peter said to the man that was sick of the palsy, Arise and walk. If we durst thus behave ourselves, and that to the 
Act. 3. 6.  greatest, surely we could not but bring forth some reformation from our good endeavours. And for our better encouragement, not to dissemble with any, but to deal faithfully with all, let us consider the words of Solomon. He that saith to the wicked thou art righteous, him 
Prov. 24. 24. 25  shall the people curse, nations shall abhor him. But to them that rebuke him shall be delight, and a good blessing shall come upon them.   

CHAP. 5. Arguments to persuade us to reprove the sins of others.  

First Argument the guilt of Sinne.  
IF we reprove not sin in others, 
1 Argument to move us to reprove sin in others.  we make ourselves guilty of the same sin, for the neglecting any duty which is commanded, displeaseth God as well as the committing of sins prohibited, Curse ye Meroz, saith the Angel of the 
Indg. 5. 23.  Lord, curse ye 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 transgress the law; vice & virtue are contraries which have no medium, & therefore in subiecto capaci, the absence of the one must of necessity argue the presence of the other, so than he that hath authority to reprove sin, is guilty of it, if he strike it not upon the face with a seasonable rebuke, and if a man neither lie nor swear himself, yet if he suffer it in others; ●●e sin is 
Qui ferendi potestatem ●abet, solus in culpa est. si culpa non feritur B●r. Amici vitia q●i ser●, facit sua.  his own, as in the Common wealth, and our laws, the accessary is as well guilty and liable to punishment as the principal: So in God's Consistory, the not corrector as well as the lawbreaker is both guilty of the sin and subject to the same reward. For if a soul sin and hear 
Levit. 5. 1.  the voice of swearing and is a witness, whether he hath seen or known of it, if he did not utter it, than he shall bear his iniquity, and therefore the Lord admonisheth the watchman to blow the trumpet, and 
Ezeck. 33. 7. 8.  warn the people from the Lord, otherwise if he warned not the wicked man from his way, the wicked man should dye in his iniquity; but God would require his blood at his hands. Now every one in this case must be a watchman over his brother, to prohibit and rebuke sin in him; otherwise his brother's blood shall be required at his hands. And thus it was in ancient times amongst the Heathens themselves; for the Lacedæmonians used to punish him that did not reprove the fault of another, with the same punishment that was due to the offender himself, and thus we see the sin of another man, by our silence may become our own: and therefore the word mum in English I take to be derived from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 macula, a fault or blemish, so that in this kind to be mute or mum (as we say) or to hold a man's tongue, is a sin and transgression in the sight of God; and certainly shall not go unpunished. Therefore if any man have an eye to see sin, let him discover it, if he have an hand, let him pluck it up; otherwise other men's sins shall be enroled amongst ours, and so with Ely we shall not only break the neck of the body, but that of the 
1. Sam. 4. 18.  soul also, and make the curse of another man's sins light heavy upon ourselves.   

Second argument is charity towards the sinner.  
Secondly the duty of love and 
2 Argument to move usto reprove sin.  charity we own one to another, binds us to this good office. In the old law we are commanded not to see 
Deut. 22. 1.  our neighbour's ox, nor his sheep to go astray, and to hide ourselves; but in any case to bring them again unto our brother, much more than are we to reduce a straying soul into the ways of God, and good reason, for we are all of us fellow members of that body whereof jesus Christ is the head, now we know members of a body are helpful to one another; if the foot have a thorn in it, the head stoops, & the hands help to pluck it out again. We are brethren as St Paul saith, Brethren if any one be overtaken in 
Gal. 6. 1.  a fault, etc. fraternal and brotherly affection must be a spur to prick us on to show our love in this action which indeed is a sure trial & manifestation of the best love, and on 
Probatio dilectionis est exhibitio operis Greg. Ins●li●●●ici●ia q●● illum quam 〈◊〉, ●●●endo ●radit Diabolo.  the contrary it's a cursed friendship and association which by a wicked taciturnity and connivance at fin gives up the soul of the sinner into the hands of the Devil. Therefore in this kind it is good we should deal as one loving friend to another, who beholding him dangerously and deeply affected with some disease or sickness, he will carefully provide the Chirurgeon or Physician for his cure and restauration to his former health: thus let us strive to have as much spiritual love as most men have natural affection, that when we see our brother evil affected with sin, which is the sickness of the soul, we may by wise and seasonable rebukes make up and heal the sores and spiritual 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  batteries of sin and Satan, in the hearts of our brethren. The good Samaritan that found the maimed man in misery, that was fallen amongst thiefs, had compassion 
Luk. 10. 33. 34.  on him, and bound up his wounds: shall not we then much more have compassion upon a Brother, when we see him lie under the hands of his spiritual enemies, and bind up the wounds of his soul, by holy & Godly rebukes? Having reason from the law of equity and conscience more to commiserate the diseases of the soul, 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 deliver his soul from hell. Thus if we withhold not a seasonable rebuke when we see our brother sin, we may happily deliver his soul from death & Satan, therefore reproof is called the correction of life, because it tendeth and leadeth to life. The ear that heareth the 
Prov. 15. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reproof of life abideth among the wise: let us try therefore, if by this means we can convert a man that is erring from the truth, and we shall save a soul from death, and shall 
Au●is audie●● increpationem vitarum. I●m. 5. 19 20. Mat. 18. 15.  hide a multitude of sins. I might fairly launch forth, and with a prosperous gale, set up sail, and away into an Ocean of reasons, or arguments to move us to this duty: as the honour of God, or the ensnaring the sinner and the standers by, who by our silence, may half persuade themselves, a sin to be no sin; or else so small as not worthy a reprehension, or that we are such as they are, and love the sin if we reprove it not, also by our reproof 
See M. Bolton● directions for walking with, God. pag. 122. sine.  we may keep out the infection & contagion of sin whereby our souls may be poisoned, but for brevity's sake, I will leave them to the judgement and amplification of the reader, and him and them to the blessing of that holy spirit, who giveth grace to the reprover and reproved, both how to speak, and how to take a word of reproof in due season.    
FINIS.