bitternesse and plante the hearbe Philantropos or Plin. hâ—st nat lib. 24 cap. 19. brotherly loue in our heartes then may wee stay our mindes with a good perswasion to better the reproued Third argument Thirdly if the two former will 3 Argument is to consider our selues not perswade to milde gentle reprehensions then let vs consider our own weaknesse calling to mind what wee haue beene what wee are and what we may be First let vs consider what wee 1 What wee haue beene were and haue beene This St Paul would haue Titus to put his auditors in mind of that they should speake euill of no man that they should bee no brawlers but gentle Tit. 3. 2. 3. shewing all meekenesse vnto all men For saith he wee our selues were sometimes foolish disobedient deceiuing seruing diuerse lusts pleasures we were once without Christ and aliants from the common-wealth Eph. 2. 12. of Israel and were strangers from the couenant of promise and had no hope and were without God in the world Once likewise we were babes and weake in grace and in the heat of youth and had much trouble difficultie in encountring and passing the vanitie of that age there was lesse probabilitie in vs of that good wee haue then in them wee reproue for which cause we haue no more reason in a bitter reproofe to vaunt our selues ouer our brethren then the wall whereon the sun shines though it selfe base should contemne the marble wall because it is in some obscure place where the Sunne is not so powerfull though in processe of time it may receiue more light and influence from the sunne then that doth Take wee heed then in our reproofe wee haue respect to what we were at first ourselues and what the reprooued may come to for otherwise if wee haue not a care hee shall bee our iudge in conclusion who at first was guilty Nobis erit index qui â—â—it ante nobis reuâ— â—d what wee are to vs and to our reprehension Secondly let vs weigh with our selues what we are for time present namely so weak as not able to stand one hower by our owne strength abilitie but as S. Paul saith By the grace of God I am that I am herein wee shall finde more cause of bewailing 1 Cor. 15. 18. Qui semeâ—â—â— sum a â—â—cit non quarit quid in alâ—â— frequenter reprehendat sed in semetipso quid lâ—geaâ—â—ter wailing our owne sinnes then ordinarily to controll the faults of others we haue more need to breake open the steele gates of our owne breasts wherein our sinnes lie hidden then violently to rush into the coffers of other mens infirmities and to consider with our selues what sinnes wee haue of late mortified Quod malum â—odie saâ—afli Sen de ira lib. 3. before we strike our neighbour violently on the face leasâ— iâ— be said to vs as Eliphaz to Ioh Behold thou hast Iob. 4. 3. taught many and strengthened the weary handes thy words haue informed him that was falling and thou hast vpheld the weake knees but now it is come vpon thee and thou art grieued it toucheth thee and thou art troubled and let vs say with St Paul and Barnabas Sirs Why doe yee these things We also are men of Act. 14. 15. like passions with you for there is no man liuing that can say of himselfe as our Sauiour Christ Which of you Ioh. 8. 46. conuinceth me of sinne But if there bee any man that in his owne eyes seemes thus holy let him cast the Ioh. 8. 7. first stone at him that sinneth How vnnaturall then doe those deale which beholding so much the faults of others forgette their owne frailty and humane nature What are Et quid sunt seâ—uerâ— illi iudices an non homines ipsi Musc they not men as well as others If they will bee men and not beasts how vnhumane are they who thinking they can neuer sufficiently aggrauate the sinnes of others forget their owne transgressions or if they Puluere si ledant scribunt sed marmore lasi doe remember them write their owne in the dust and others in marble Thirdly and lastly let vs consider 3 What we may be what wee our selues may fall into Consider thy selfe least thou also bee tempted this good vse did a Father Gal. 6. 1. make of another mans fall He hath fallen this day I not vnlike to fall to morrow And in another place he aduiseth vs not in any case to iudge Ille hodie ego eras Ber. Ser. 2. de resuâ— Dom. Non iudicos fratrem magis autem excusa excusa intentionem si opus non potes puta ignoranâ—iam puta subrâ—ptionem puta casum Deoasi omnem omnino dissimulation â—â— 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. â—â— Cant. our brother but rather if wee canue to excuse him any way but if wee can no way excuse him as he largely aduiseth then he would haue vs consider what such a temptation as our neighbours was would haue wrought vpon vs if it had had the like power against vs. Thus let vs when wee chance to see other mens infirmities behold our owne faults as when wee looke into the apple of another mans eye wee may discerne our owne eyes But herein many may be taxed who neuer grow into consideration with themselues how they may be tempted so that sometimes it falleth out that for their vnmercifulnesse to others God giues them ouer to the shame of the same sinne themselues Others there are and sometimes good men who will strictly condemne that which themselues fall into Thus it was with Dauid who when Nathan the Prophet made relation vnto him of one that had taken away a poore mans lambe Dauids anger was greatly kindled against 2 Sam. 12. 5. the man and he said to Nathan As the Lord liueth the man that hath done this thing shall surely dye But when Nathan said to him thou art the man then he was both ashamed and silent Thus Iuda hearing that Thamar had played the harlot presently cries out bring her forth and let her be burnt but when she shewed vnto him the Signets Gen. 28. 25. 2â— and Bracelets the staffe as testimonies of his owne abomination filthinesse then hâ—e could not but confesse that she whom he so rashly had condemned was more righteous then himselfe Thus when men haue heard relation of the faults of others and the odiousnesse of the same they are ready on a sudden to condemne them to the greatest iudgement they can thinke of but when the same impersections are laid to their owne charge then they grow more remisse and mercifull yea good men I say oftentimes spare themselues in great offences whereas trifles in others
will not serue then we may deale more roughly with him for good wordes and forbearance to such is like a too hastie salucing and skinning ouer a sore the fester whereof breaketh out againe with more rage and danger and as Thunder and lightening doe more purifie the aire then the calmest Sun-shine so the terrours of the law and a sharpe censure doe more better men of this condition then milde pleasant speeches here if wee deale with too much clemency wee doe but only shake the sheaues of sinne and lappe the branches of iniquity and leaue the tree like that which Daniel speakes of with the stumpe Daniel 4. 15. and rootes in the ground which in time will bring forth fruit againe it is better to lay the Axe to the root of the tree to cut away all which God hath not planted and if they will not be reclaimed by faire means to rebuke them sharpely that they may be sound in the faith God hath Tit. 1. 13. made euery man in this kinde his brothers keeper and a fisher of men therefore it behoues vs to doe like skilfull fishers who fish not for all kinde of fish after one manner when they angle they are priuate and still least they fright away the fish but when they set their nets to catch then they plunge beat the riuers and with a great clamour and noise they driue fish by force into their nets so wheÌ„ we come to catch some soules with the hooke of reproofe we must fish priuately secretly and concealedly also when wee fish to catch others wee must doe it magno strepitu with many great outcries and noises that wee may compell Luke 14 23. them to come in as Peter at one time fishing droue three thousand soules Act. 2. 41. into his net otherwise the want of a little labour may dash all our former hope and future successe they therefore they that goe not through-stitch in their reproofes handle not greater malefactors with greater seuerity may doe them some good for the present but not to the saueing of their soules these deale like a faint hearted and faithlesse Physition who by sparing of an ounce or two of corrupt blood which was better out then in they leaue that behinde that taints infects the whole body againe It is better therefore not to spare the offence of a mans person then to suffer soule and body to bee destroied by sinne at the day of iudgement Fourthly and lastly if wee see that 4ly What persons are not to bee reproued Prov. 17. 22. those wee reproue are vncorrigible will not be bettered by reproofe but harden their hearts against instruction if they be the sonnes of Ely 2. Sam. 2. 12. the sonnes of Belial past hope of amendment if they be open and manifest contemners of religion scorning and hating to be reproued as some there be whom a man can no sooner reduce froÌ„ sin by reproofe then they may take a Leuiathan in the maine Ocean with a net then we may giue them ouer as Christ gaue ouer the Scribes Let theÌ„ fulfill Mat. 23. 32. the measure of their owne wretched Reuel 22. 11. Pereat perdat prosundat choice and he that is vniust let him be vniust still and hee that is filthy let him be filthy still for to instruct and admonish this peruerse generation of men is but to cast pearles Mat. 7. 6. before swine who will trample them vnder their feete like doggs turne againe and all to rent you these men are like vnâ—o the milke of the Tygresse the more salt is throwne into it the fresher it is such whelpes are they of that monster that the more reproofe they haue to season them the fresher their sinnes are in them and wee shall euer finde that those that are bent vpon villanie with a full intent and resolution are made more violent by dissuasion as a strong streame beeing resisted by floodgates will swell ouer the banks as he that casteth a stone against a marble pillar doth not breake the marble but in regard of the vehement repeâ—cussion brings danger vpon himselfe thus he that reproueth an Adamantine and hardned heart shall for the seed that he hath sowne of wholsome reproofe in this vnprofitable and cursed ground reape nothing for his paines but the weedes and thornes of mockes and reproaches For a scorner loueth not Prov. 15. 12. one that reproueth him And hee that reproueth a scorner getteth Prov. 9. 7. himselfe shame and he that rebuketh a wicked man getteth himself a blot better therefore is it to be silent then to stirre vp Hornets about our eares and to thrust our handes into a waspes nest Thirdly and lastly wisdome requires 3. Wisdome is to coâ—sider the outward quality of him we reproue 1. How to reproue infeririours that our reproofe be ordered with an aduised consideration of the outward quality and condition of them we reproue with a respect to their place and age as if they be our inferiours especially such as any way haue relation to vs or dependency vpon vs then wee may doe it with more freedome and authority If they be our equalls then not by 2. Equals Parâ—â— pâ—rem non habet imperium Vt amica commonefactione facilius illi in vâ—am officâ—â— reducantur Calv. in 1. Tim. c. 5. 3. Superiours an imperious command but by a louing and friendly commonition and aduertisement that wee may bring them into the right way But if they be our superiours in place age or either waies then wee must carry our selues with reuerent and submisse exhortations according to that of St Paul to Timothie Rebuke 1. Tim. 5. 1. not an elder but entreat him as a father especially if he bee a Presbyteriall Elder and a Father in Gods Church that revealeth the mysteries of God to his people here must a singular care bee taken in gouerning our tongues in reproofe and reprehension But as it was the sinne of Israel so is it of our times This people are as they that rebuke the Priest yea wee shall finde Mechanickes Hos 4 4. and Rurall Swine that will make no more to reproue the life doctrine of the ministry then they will doe to correct a mishapen vesture or to giue their horse the lash when they are offended with him But let them knowe that if Cham was cursed for sporting at Noahs nakednesse and yet spake the truth thrice cursed shall they bee that Gen. 9. 22. without a cause make ashamed their spirituall Fathers in the Lord. Therfore if we desire to doe good in this louely office of reproofe let vs consider the person whom we reproue and therein his naturall temperature his course of life the quality of his offence as also his outward condition and accordingly let vs doe as an expert Musitian who in setting an instrument in tune doth sometimes winde vp his strings sometimes let
for a shew and for nought hee doth not execute wrath vpon him that doth evill but le ts all runne 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 iustice both of theÌ„ let the sword lye as the sword of Goliah rusting behinde the Ephod and like the Sword-fish they 1. Sam. 21. 9. haue a sword but no heart or like a cowardly Gallant they carry a sword about them but dare not drawe it though their cause bee never so good and honest Let me advise therefore both Minister and Magistrate to put on courage as a garment vpon them and though they should bee much opposed by sinne and sinfull men yet let them with the Horse neigh at the Trumpet and with the Leviathan laugh at the speare and make difficulties whetstones to fortitude let them conioyne and vnite their forces together and say to one another as Ioab to Abishai If the Assyrians be too strong for me then thou shalt 1. Chro. 19. 12. helpe me but if the children of Ammon be too strong for thee then I will helpe thee Euen so if an army of sinners shall affront either Magistrate or Minister let them conioine their power and courage to the cutting downe all monstrous and prodigious outrages then shall we see that sinne will not so abound amongst many and the iudgement of God shall be preuented froÌ„ falling down vpon vs all CHAP. 4. Instruction the first NOw in the third place if the doctrine of reproofe bee so 1 Instruction is to keep our selues from reproofe necessary and profitable This should teach vs that lesson of S. Paul to keep our selues blamelesse Phil. 2. 15. and harmelesse the sonnes of God without rebuke in the midst of a crooked perverse nation amongst whom wee shine as lights in the world And though we cannot but conuerse with sinners and be beholders of the sinnes of others yet let vs haue a care that wee bee not infected with their euill manners Let vs 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 liue and swim in the salt sea and yet tast not of the Pisceâ— in salâ—â—â—â—i alii salem tamem non reserunt Lips constant lib. 2. cap. 16 1 Ioh. 2. 20. 27. salt And the rather because as Saint Iohn saith wee haue receaued the vnction of the spirit now oyle though it bee powred into other liquors yet it swimmes on the top keepes it selfe vnmixed So though wee cannot but mix our selues with the world in naturall actions yet in spiritual affaires let vs striue alwaies to swimme aloft least the wicked ones of this world like cursed Cham behold our nakednesse and sport themselues at our shame for Gen. 9. 22. we shall finde them to make a small fault in a professor to exceed in wickednesse the greatest of their owne And so that sinne which was not taken notice of before a mans conversion will proue a great disgrace and ignominie to him in time of his good conuersation For as wheÌ„ a comely and delectable picture portraiture be cut or drawne out it mattereth not much how vneuen knotty the bord be wherevpon it is to be drawne but when once the picture is finished and brought to perfection then the least knot or blemish will seeme a great deformitie and disgrace to the picture In like manner though it bee not of so great importance and obseruation our follies and errours committed in the old man yet seeing God hath wrought the sacred impression of his holy spirit in out hearts if wee walke inordinately now and not according to the law of God the lesser blemishes and imperfections of our soules wil proue more disgracefull and odious in the eies of the world in regard wee haue the confused Chaos of nature in vs transformed according to the image of God But to keepe mee to my matter in hand the best and safest way to keepe vs both from the sinnes of others and from the aspertion of the world will bee to haue nothing to doe with the men nor their manners but rather to take the counsell of Solomon Enter not into the path of the wicked and goe not in the way Prov. 4. 14. of evill men I might lay downe many reasons why wee should neither walke nor stand not sit with wicked Psal 1. 1. men But these few arguments may moue vs. First such as wee commonly and frequently haue society with such 1 Argument to disswade vs from ill company commonly we are our selues therefore ordinarily to associate with wicked men is a signe of a wicked disposition And therefore the Lacedemonians that they might the better vnderstand the quality and condition of their children were wont to enquire what companions they linked themselues withall And this vse of company and acquaintance did Augustus make who being at Suetonius a Combate where there was a great company of people amongst the rest his two daughters Iulia and Livia were present who therevpon tooke occasion to marke what company resorted to them to court and salute them and seeing that graue Senators talked with Livia loose Dulcè quidem dulci se adiunxit amaâ—â—que amaris striplings and riotous persons with Iulia hee therevpon 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 minde haunt the company of wicked men that he is such a one himselfe Therefore let vs resolue with David not to sit with vaine Psal 26. â— persons nor to abide with dissemblers Neither let vs bee partakers with them for though we were some times darknesse yet now we are light Eph. 5. 7. 8. in the Lord let vs therefore walke as children of the light Secondly keeping company with 2 Argument to disswade vs from ill company wicked men doth not onely giue a man his denomination but likewise it doth by a secret infusion of sinne wonderfully infect the soule of maÌ„ And hee that associateth with euill men must needs learne their wayes Prov. 22. 25. Sinne amongst men is like the rot amongst sheepe its catching and infectious If wee sleepe with dogges wee shall bee sure to swarme with fleas if we fly with Ostridges and Pelicans wee cannot but haue a tincture of their wild nature and like Iacobs sheepe wee shall conceiue Gen. 30. 38. 39 and bring forth according to the obiects set before vs yea though before wee goe into wicked company we may resolue not to partake of their sinnes yet the best