11 12. If thou forbear to deliver them that are drawn unto Death and those that are ready to be slain If thou sayest Behold we knew it not doth not he that pondreth the Heart consider it and he that keepeth thy Soul doth not he know it and shall not be render to every Man according to his Works Here is a Work of Charity delivering the Innocent from temporal Death the Sin is a Sin of Omission every Man is bound to do what he can to save his Neighbour from imminent Destruction It is our Duty not to be silent and see him perish with a safe Conscience we cannot do so it is against the Light of Nature and all Honesty to use Tergiversation in this Case when we have Probability to help it and will not this hold good in the Case of Brotherly Reproof when thou seest thy Neighbour likely to perish and be undone for ever The same Charity that bindeth us to deliver him from Temporal Death will much more bind us to deliver him from Eternal Death Heb. 3.12 13. Take heed lest there be in any of you an evil Heart of Vnbelief in departing from the living God Not only in you your selves but in any of you as will be clear in the Remedy prescribed But exhort one another daily while it is called To Day lest any of you be hardened through the Deceitfulness of Sin This is a Work of Christian Charity which we owe to one another as Christian Brethren But see how God answereth the Excuse If thou sayest Behold we knew it not They knew not the Danger or Innocency of the Person Can you answer so to God Doth not he that pondereth the Heart consider c. He will be Judg whether you love your Brother yea or no whether this Pretence be Cowardice or mere Ignorance 2. How far the Obligation reacheth extensively It bindeth all For 1. All are to be able Col. 3.16 Let the Word of God dwell in you richly in all Wisdom teaching and admonishing one another And Rom. 15.14 I am perswaded of you my Brethren that ye also are full of Goodness filled with all Knowledg able also to admonish one another There are several Relations between Christians but all are bound to reprove some are Superiours some are Inferiours Superiours are bound in point of Justice Inferiours in point of Charity Superiours that have Charge of Souls are much more bound to reprove than others God 's Threatnings against them are more grievous if they neglect this Duty of Love The Watchman must not spare Yea they are bound though it be with the Danger of their Lives as Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves Iohn the Baptist reproved Herod though it cost him his Life Mark 6.27 And the Reason is they have a double Tie and Bond upon them as their Office and Relation besides the common Bond of Charity But now whether Inferiours are bound to reprove those that are over them Yes certainly for David a King did receive with Meekness a Reproof not only from Nathan a Prophet but from Abigail a Woman 1 Sam. 25.32 33. And Iob produceth it as a Proof of his Integrity that he despised not the Cause of his Man-servant or of his Maid-servant when they contended with him Job 31.13 Certainly we owe this Duty to Superiours as their Danger is greater To save a private Person is not so much as to do good to one that shineth in a higher Sphere Well then we are bound to reprove all whom we are bound to love whether Superiours or Inferiours But then to Superiours we are to use great Modesty 1 Tim. 5.1 Rebuke not an Elder but intreat him as a Father and the younger Men as Brethren It should be rather an Exhortation and Intreaty than a Reproof So Princes and Magistrates who are subject to Errors and Miscarriages may with Humility and Wisdom be admonished as Naaman's Servant 2 Kings 5.13 My Father if the Prophet had bid thee do some great thing wouldst thou not have done it how much rather then when he saith Wash and be clean Dan. 4.27 Wherefore O King let my Counsel be acceptable to thee And Col. 4.17 Say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfil it But yet this is still a Generality If every one be bound to reprove all and all every one when shall we know that this Duty is to be put in Act Answer The Admonisher should have a Calling to it through some Relation between him and the Offender So we may find it in all kind of Relations A Minister or Prophet as Nathan reproved David 2 Sam. 12.1 As a Counsellor Ioab reproveth him 2 Sam. 19.5 6. Thou hast shamed this Day the Faces of all thy Servants which have saved thy Life A Yoke-fellow as the Husband the Wife Iob 2.10 Thou speakest as one of the foolish Women speaketh The Wife the Husband as Abigail to Nabal 1 Sam. 25.37 And it came to pass in the Morning when the Wine was gone out of his Head and his Wife had told him these things his Heart died within him and he became as a Stone A Son as Ionathan to Saul 1 Sam. 19.4 And Jonathan spake good of David to Saul his Father and said unto him Let not the King sin against his Servant against David because he hath not sinned against thee A Servant admonisheth a Prince 2 Kings 5.13 A Subject so Daniel to Nebuchadnezzar Dan. 4.27 A Friend to his Friend Prov. 27.6 Faithful are the Wounds of a Friend Yea a Stranger travelling by the way and seeing his Fellow-Traveller sin or sitting at the same Table it is a Call because he is then in his Company and there is the Sin committed For so Christ proveth the Samaritan was a Neighbour to the Iew when he lighted upon him Luke 10.29 So that the Duty though it universally obligeth yet it is not unpracticable there is something giveth us the Occasion 4 thly It is recommended When besides the Precept there is a Commendation it sheweth the Value of a Duty Now God not only commandeth but commendeth to us both the giving and taking a Reproof and that upon the highest and most pressing Motives 1. Let us see how the giving a Reproof is recommended to us as a Means to increase Knowledg Prov. 19.25 Reprove one that hath Vnderstanding and he will understand Knowledg that is profit in the Fear of the Lord. Yea as a Means to convey Life Prov. 6.23 And Reproofs of Instruction are the way of Life They are a means to reduce Men to God and eternal Happiness and it is called saving a Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he that converteth a Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins So Prov. 24.25 But to them that
my understanding I may work upon my Will and Affections and rouse up my self for the Holy Ghost doth not work upon a Man as upon a block Then the New Nature which inclineth us to God as our chief good and last end for the Holy Ghost doth not blow as to a dead Coal Then the Divine Spirit which exciteth those Graces in us which incline us to God as Faith or a belief of his Being Providence and Covenant Love and Desire of the full fruition of him in the Heavenly Glory and hope of the means and end of the means by which we attain the end and the end that we shall thus enjoy by the means These are the three Agents in Prayer and every Holy work I must do something as a Reasonable Creature something as a New Creature and the Spirit influenceth all The second we are now speaking of the New Nature or Inclination to God which inclination is not barely Natural as the inclination of Creatures without Life as in fire or light bodies to ascend or in a stone or heavy bodies to descend but voluntary as in a rational Agent and therefore it is not so indeclinably set that it needeth not to be strengthned excited and increased in us and this I now press you to if you would keep up your praying frame 3. There is a liberty or confidence which ariseth from our peace and friendship with God 1 Iohn 3.21 If our heart condemn us not then have we confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards God When we walk unevenly we grow shie of God our Mouths are shut our Prayers choaked in the utterance Therefore we should take heed we do not interrupt our peace 1 Pet. 3.7 Dwelling as heirs together of the grace of life that your prayers be not hindered Our access to God in Prayer cannot be carryed on so chearfully unless we walk orderly and peaceably in our Relations A Christian is very careful that he may not interrupt his Communion with God but must avoid hainous wounding Sins And because do what we can do daily infirmities will break out he often renews his Covenant with God that his Heart may be settled VSE III. To exhort us to pray without ceasing Consider 1. The Throne of Grace which God hath erected in the midst of his People standeth alvvaies upon God doth not keep Termes and dayes of Audience The High Priest vvas not to be too familiar vvith God to come to him but once in a year But vve may come every day Heb. 4.16 Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Let us then be often vvith God 2. Gods Compassions and Mercies never fail There is an inexhausted Treasure and Stock of Grace Iames 1.5 If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him Compare this vvith Prov. 25.17 Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee You may come too seldom but you can never come too often to God 3. We ovve this respect to God that vve must not go about his Service by fits but constantly As the Queen of Sheba pronounced of Solomons Servants 1 Kings 10.8 Happy are thy men happy are these thy servants that stand continually before thee and that hear thy wisdom much more may it be said of the Servants of God Prov. 8.34 Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors It is a blessed thing to be much vvith God 4. We never vvant occasions of praying either for our selves or for the Church of God Therefore vve ought alvvaies to live in the sense of our ovvn emptiness and in the Faith of Gods fulness and vvillingness to supply our vvants alvvaies sensible of our need to pray and alvvaies confident of Gods readiness to ansvver and pray accordingly 5. Love vvill not suffer us to keep long out of Gods Company They that delight in one another must have their frequent meetings and frequent interviews An instance of this we have in Ionathan and David 1 Sam. 18.1 The soul of Ionathan was knit with the soul of David and Ionathan loved him as his own soul and therefore he could not be long without his Friend David If we have a love to God we cannot keep long out of Gods Company but will be with him pouring out our hearts to him Consider these things that you may quicken your selves to this Duty of praying without ceasing A SERMON On MARK ii 17 When Iesus heard it he saith unto them They that are whole have no need of the physician but they that are sick I come not to call the righteous but sinners to repentance THE words are Christs Apology for eating with Publicans and Sinners They thought no Iew was to eat or drink or converse with Publicans whom they looked upon as the vilest sort of Men. Publicans are often joyned with Sinners in the Iewish scorn thereby is intended Sinners of the Gentiles Gal. 2.15 Publicans and Heathens Matth. 18.17 Because by reason of their calling they conversed often with Gentiles Their calling was counted sordid hiring or farming the Tributes It is an Hebrew Proverb Take not a Wife out of a Family in which is a Publican because they are all Thieves They were wicked Sinners in common repute Now for Christ to be entertained in the House of a Publican and to converse so familiarly with Publicans this the Pharisaical strictness and rigorous institution could not endure The Cavil was brought to his Disciples and Followers They muttered and whispered about them words that tended to disprove this familiar Converse as not becoming the Person which Christ took upon himself The old Hypocrites deal not directly with the Master himself but the young Converts Christ when he heard it vindicates his practice 1. By representing the agreeableness of this Converse to his Office Represented in a Proverb The whole have no need of the physician but the sick Two things are herein represented 1. That Sin is a soar sickness A Disease not of the Body but the Soul A Mortal Disease it will at length prove unless it be in time cured and the Disease is the more grievous because we are so insensible of it 2. That Christ alone is the true Physician of Souls He knoweth our Malady and our Remedy and is ready and offereth his help to cure if we will but submit to his prescriptions Now both make up his Argument Where doth the Physicians work lye but among the Sick 2. From the end of his Commission I came not to call the righteous but sinners to repentance Where observe 1. The Persons with whom he hath to do not the righteous but sinners 2. The way that he taketh he calleth 3. The end or means of cure on their parts Repentance I. The Persons concerned
are not given to all in the same Measure For in the Text there is intimated a Difference in the Distribution some have much others have little This is a thing often inculcated in Scripture as worthy to be taken notice of and seriously improved by us Therefore I shall give you I. Some Observations concerning it II. The Reasons of it III. The Uses I. Observations 1. That every one hath some Gift or other to be improved for God Some Relation some Opportunity and Advantage whereby he may glorify his Father which is in Heaven honour the Gospel and be useful to others In the Parable of the Talents one had five Talents another two another one he that had least had one Mat. 25.15 Some have publick Offices and move in an higher Sphere Others are in a private Condition where they may glorify God as Masters or as Servants as Parents or Children Husbands or Wives by performing the Duty of their Places Fidelity in the meanest piece of Service is acceptable to God and tendeth to his Glory and Honour Ephes. 6.8 Knowing that whatsoever good thing any Man doth the same shall he receive of the Lord whether he be Bond or Free He taketh notice of the poor Bond-servant who serveth God in his Calling as well as of the Free-men and Masters for God looketh not to the splendor and greatness of the Work but the honesty and sincerity of the Doer how mean soever he be And this tendeth to God's Honour Titus 2.10 Shewing all good Fidelity that they may adorn the Doctrine of God our Saviour in all things Religion is commended and well spoken of by means of the good carriage of a poor Servant Dent Imperatores tales tales Exactores fisci c. It is very notable that every one offered to the use of the Tabernable in Moses his time Gold or Silver or Brass or Chittim Wood or Goats-Hair or Badgers Skins some that which was more expensive others that which was more cheap and common but every one according to his several Ability So when Christ went to Ierusalem some strewed the way with Garments others cast down Branches some cried Hosannah that was all they could do The meanest Service hath its use and is not without a Reward Mat. 10.41 42. He that receiveth a Prophet in the Name of a Prophet shall receive a Prophet's Reward and he that receiveth a righteous Man in the Name of a righteous Man shall receive a righteous Man's Reward And whosoever shall give to one of these little ones a Cup of cold Water only in the Name of a Disciple verily I say unto you he shall in no wise lose his Reward That is he that doth support and enable a Prophet to do the Work of him that sent him shall receive the same Reward that he should if he had been sent to prophesy yea the same as if he had received him that sent him even Christ that sent the Apostles or God that sent Christ For he that receiveth you receiveth me and he that receiveth me receiveth him that sent me ver 40. And for the other Branch He that receiveth a righteous Man in the Name of a righteous Man shall receive a righteous Man's Reward an holy Man sent to plant Holiness among them or recommend Holiness to them by his Doctrine or Practice shall receive the Benediction of a righteous Man the having a righteous Man in one's House maketh you partake in his Blessing Nay a Cup of cold Water given to another because he is a Disciple of Christ that is the least Service or good turn done to a Member of Christ shall not be forgotten As the least Injury is taken notice of as the putting forth of the Finger by way of mocking Isa. 58.9 The Lord would have none of those Upbraidings So that I observe two things here One is the difference To enable a Prophet is more than to entertain a righteous Man to entertain a righteous Man is more than a slight good turn The other is that the smalness or meanness of the Benefit whereby any of Christ's Followers are helped and refreshed shall not diminish Christ's Estimation of the Man 's good Affection 2. That there is great diversity in the Talents themselves Christ doth not give all to all nor to all alike The kinds of Gifts are various some are more earthly and bodily as Strength Wealth and Honour These are Gifts and to be imployed for God bodily Strength for the Labours of the Gospel As God helped the Levites that bare the Ark of the Covenant of the Lord 1 Chron. 15.26 by discharging bodily Lassitude and Weakness So for the defence of his Church He giveth sometimes notable Strength and Valour to exercise it as to Sampson and David's Worthies or mighty Men 1 Chron. 11.10 Wealth that we may honour God with our Substance Prov. 3.9 and make Friends of the Mammon of Vnrighteousness Luke 16.9 and occasion others to bless God for us So for Honour and Dignity that we may protect and shelter God's People As it is taken notice that Christ's Grave was with the Rich and Honourable Isa. 53.9 meaning Ioseph of Arimathea and Nicodemus John 19.38 39. these eminent Men thought it their Duty to own Christ in his lowest Abasement So it is taken notice of Acts 17.4 A great multitude of the Greeks believed and consorted with Paul and Silas and of the chief Women not a few So would God put some Worldly Authority and Respect upon his Gospel lest it should seem only a Frenzy of the People But others are of a more spiritual nature as Gifts of the Mind Wisdom Knowledg Faith Love Hope With these especially God expecteth to be glorified For when he hath given us all things necessary to Life and Godliness he trusteth his Honour in our Hands that we may do some worthy thing for him in the World and quit our selves above the ordinary rate of Mankind either for the Glory of God or the Benefit of others Now among these Gifts some are common as Knowledg Utterance c. others saving and such as do accompany Salvation Heb. 6.9 as Faith and Love c. The common Gifts are several For to one is given by the Spirit the word of Wisdom to another the word of Knowledg by the same Spirit to another Faith by the same Spirit to another the Gifts of Healing by the same Spirit 1 Cor. 12.8 9. Some are able to explain Truths soundly others to apply it closely Some have the Gift of Prayer and Utterance others are good to inform the Judgment Some to convince Gain-sayers others to stir up lively Affections It was observed in the three Ministers of â—eneva Vireto nemo docuit dulciùs Farello nemo tenuit fortiùs nemo doctiùs locâ—tus est Calvino No Man taught more sweetly than Viretus no Man held an Argument more strongly than Farellus no Man spoke more learnedly than Calvin Among Hearers some have more Wisdom some more Knowledg some more
Woman not Proselyted or Embodyed with the visible People of God at that time a Woman whose Faith is approved and commended by Christ And surely this should provoke every Christian Heart to be furnished with a like Faith 2. To Instruct us that the Life and Exercise of Faith is not easie but will meet with great Discouragements We must reckon of Tryals and prepare for them They that leap into Profession and do not count the Charges will soon find their rash Confidence disappointed They may meet with Rebukes from Men David's Enemies said There is no help for him in God Psal. 3.2 Or from mistaking Friends as those that would not have Christ hindred in his passage Mark 10.48 Many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy on me But this Woman seemeth to be checked and disappointed by Christ himself who at first answereth her not a word and then seemingly defeateth her Confidence To wrestle not only with Temporal Discouragements but Disappointments of our Hope in God is the sorest Tryal The Blind Man wrestled with the Rebukes of Men but she with the Rebukes of Christ himself Yea here is Tryal upon Tryal she is put back after a first and second Address Christ as God knew the strength of her Faith at first but yet he would exercise her Faith to the uttermost as in another Miracle it is said He himself knew what he would do but this he said to prove him Joh. 6.6 Whence shall we buy Bread that so great a Company may eat Christ loveth to try them with whom he hath to do sometimes the weakness sometimes the strength of their Faith 3. Because of the Success Verse 28. Be it unto thee even as thou wilt and her Daughter was made whole from that very Hour When Faith is sufficiently tryed Christ can hold out no longer as Ioseph's Bowels yearned and he could not refrain himself Gen. 45.3 I am Ioseph so when the strength of Faith is sufficiently discovered Christ cannot continue the Conflict any longer the Believer shall have what he doth desire Hosea 11.8 Mine Heart is turned within me my Repentings are kindled together And Ier. 31.20 Is Ephraim my dear Son Is he a pleasant Child For since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him I will surely have Mercy upon him saith the Lord. So Isa. 40.1 2. Comfort ye comfort ye my People saith your God speak ye comfortably to Ierusalem and say unto her that her Warfare is accomplished that her Iniquities are pardoned for she hath received of the Lord's Hand double for all her Sins Now it is enough let them have their Mercies and their Comforts In opening this instance let us consider First The Quality of the Woman She is called in Matth. 15.22 A Woman of Canaan in Mark 7.26 A Greek a Syrophoenician by Nation Phoenicia was that Countrey which was Inhabited by the Relicks of the Ancient Canaanites she was by Nation a Phoenician and by Religion a Greek for the Term of Iew and Greek distinguished the then World Rom. 1.16 It is the Power of God unto Salvation to the Iew first and also to the Greek And it is as much as Iew and Gentile she was a Devout Woman among the Gentiles that Bordering upon the People of God was acquainted with the True Religion though she professed it not Secondly That she was a Believer appeareth by her coming to Christ to cure her Daughter who was Bodily vexed with the Devil How she was acquainted with Christ it is said Mark 7.25 She heard of him That is by the Rumour of his Miracles And if God blessed Rumours or the Fame of Christ's Miracles we may be ashamed that we do no more improve a clear Word And not by her coming only but also by the Title she gave to Christ her calling him The Son of David ver 22. This was the Solemn Name of the True Promised Messiah So the blind Men Matth. 20.30 Have mercy on us O Lord thou Son of David So Bartimeus if it be a distinct Story Mark 10.47 Iesus thou Son of David have mercy on me Son of David was the common Title by which our Saviour was called and known among the Iews Matth. 9.27 Thou Son of David have mercy on us Because Christ was to be born of the Seed and Posterity of David Ier. 23.5 Behold the days come saith the Lord that I will raise up unto David a righteous Branch Rom. 1.3 Concerning his Son Iesus Christ our Lord who was made of the Seed of David according to the Flesh. The Messiah was to come as a King to rule and feed his Church and therefore he is called sometimes David in the Prophets and in the days of his Flesh in the Addresses that were made to him Son of David So that in this she sheweth her Faith There is in Faith Knowledge Assent and Affiance and all three are in this Womans Faith That the Messiah was to be the Son of David there is her Knowledge There was her Assent That Jesus was the Christ or True Messiah for she applieth the Title to him upon the Rumours of his Miracles Then there was her Affiance and Dependance in this Address to him as one that was able and willing to help all distressed Creatures and that she renewed her Suit after so many Repulses shewed a notable Confidence in his Mercy and Power Thirdly The Greatness and Strength of her Faith To set forth that we must consider 1. Her Tryals and Temptations 2. Her Victory over them by her Importunity Humility and resolved Confidence First Her Temptations they are Four I. Christ's Silence He answered her not a word ver 23. II. The Coldness oâ— the Disciples dealing in her behalf in the same Verse His Disciples besought him Send her away for she crieth after us III. Christ's Answer to his Disciples seeming to exclude her out of his Commission Ver. 24. He answered and said I am not sent but to the lost Sheep of the House of Israel IV. Her renewed Importunity draweth another Answer from Christ which implieth a Contempt of her or at least a strong Reason against her Verse 26. It is not meâ—t to take the Children's Bread and cast it unto Dogs So that you see here are sore Tryals multiplied Trials but yet she keepeth begging and arguing with Christ till he giveth her Satisfaction First Christ's Silence Verse 23. And he answered her not a word It 's a great Tryal to our Faith but such as the People of God usually meet withall It is sad to go to a dumb Oracle and get not a Word from God So here What! not a Word from a merciful and gracious Saviour who was so ready to hear and help upon all occasions and to cure all those that came to him But she gets not a Word though her Daughter was grievously tormented by the Devil A
Thoughts he had of a sharp Reproof wisely administred Psal. 141.5 Let the Righteous sinite me it shall be a Kindness and let him reprove me it shall be an excellent Oil which shall not break my Head David perceiving what Mischief those unhappy Flatterers that Saul had about him had procured to him beggeth of God as a great Blessing that he might have such godly and faithful Friends about him as would never consent to any wrong Deed of his and would not only dissent but disswade him from it yea reprove him and rebuke him sharply if need were which sort of friendly Smiting would be a most acceptable good turn as could be performed to him Surely he that truly hateth Sin loveth to be freely dealt withal and reproved and admonished of it It may be the Reproof is as a Wound to the Flesh which is proud and impatient of Contradiction But it is the Fruit of Love unfeigned and when we are in our right Wits it should be as a precious Oil which they were wont to pour on the Head both for Health and Chearing and Gladness Secondly The Exhortation it self Thou shalt in any wise rebuke thy Neighbour Here is 1 st The Object 2 dly The Act. 1 st The Object Thy Neighbour and Brother Here the Question will be the same that was put to Christ Luke 10.29 Who is my Neighbour Christ answereth him by a Parable and sheweth him that every one that stood in need of his Charity he is the Object of thy Compassion and Mercy So in this piece of Charity by Brother and Neighbour is meant any other Man though he be to thee as a Iew to a Samaritan upon terms of the greatest Separation and Hostility towards thee So our Lord teacheth elsewhere Matth. 5.43 44. Ye have heard that it hath been said Thou shalt love thy Neighbour and hate thine Enemy But I say unto you Love your Enemies bless them that curse you do good to them that hate you and pray for them that despightfully use you and persecute you Offices of Love must be extended to all even to Aliens and Enemies Therefore for this Case am I to reprove an Infidel or one of a false Religion We answer briefly as the Apostle Gal. 6.10 As we have therefore Opportunity let us do good unto all Men especially to them who are of the Houshold of Faith 1. By the Law of Charity I owe this Office of Love to all for I should bring home as many to God as possibly I can Neither Age nor Sex nor any Condition of Life doth deprive them of the Benefit nor exempt me from my Duty to them Unbelievers are our Neighbours and to be loved with a true Love besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love of the Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is required of Christians 2 Pet. 1.7 Add to Brotherly-Kindness Charity And therefore they must not be excluded from the common Act and Office of Charity that belongeth to all Men as Men. Spiritual Alms is no more restrained than bodily Now upon Occasion we are bound to relieve the worst in their great Necessity and none have such great Necessity of being reduced as Infidels for they are further from God and more gone astray than others and therefore most need Information and Warning of the Danger they are in An Unbeliever may reprove a Believer So on the contrary Gen. 20.16 And Abimelech said unto Sarah Behold I have given to thy Brother a thousand Pieces of Silver behold he is to thee a Covering of the Eyes to all that are with thee and with all other thus was she reproved This Heathen King reproved her because she wore not a Vail as Wives are wont to do but dissembled and thereby she was in Danger of being insnared and giving Occasion of these Mischiefs as if he should say Acknowledg freely hereafter that he is thy Husband and cover thy Face in token that thou art a married Woman and that consequently he is the Shield and Defence of thy Chastity let it be a Lesson and Warning to thee to be more circumspect hereafter 2. This is chiefly to be done to Christians and those who are Members of the same Church for in a chief Respect they are to be reckoned Brother and Neighbour They have a nearer Brotherly Conjunction with us than others and the Precept of Brotherly Correction introduceth that Discipline which is to be used in the Church for ever Matth. 18.15 16 17. Moreover if thy Brother shall trespass against thee go and tell him his Fault between him and thee alone if he shall hear thee thou hast gained thy Brother but if he will not hear thee then take with thee one or two more that in the Mouth of two or three Witnesses every Word may be established And if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican That is thy Fellow-Christian he is first to be admonished privately without putting him to any Shame or Reproach and if he mend upon such Admonition there is an End It is Comfort enough to you to be an happy Instrument of his Repentance But if that first Method succeed not other Courses must be taken and the Case is to be brought before the Christian Church ver 17. that it receive no Damage by wilful and obstinate Offenders So that Reproof doth mostly concern the scandalous Sins of a Brother or professed Believer 3. Among Christians some are more nearly related to us either by the Bonds of natural Kindred or special Friendship as those of our Family and with whom we have familiar Converse We know not the Estate of those who are at a Distance but those within the Sphere of our Commerce we are more particularly concerned in as the Apostle says as to corporal Relief 1 Tim. 5.8 If any provide not for his own and especially for those of his own House he hath denied the Faith and is worse than an Infidel They act quite contrary to the Laws of Christ So here they that are of the same Family we are bound in a special manner to seek their Good and Welfare because besides the common Bond of Christian Charity there is a special Tye of Kindred and Relation and also because this Nearness and Relation giveth an Opportunity of frequent Commerce and Opportunity is one of the Talents which we are to account for 2 dly The Act is rebuking or reproving him for Sin which must be done faithfully compassionately and prudently 1. Faithfully For in the Hebrew it is in rebuking thou shalt rebuke that is freely plainly soundly reprove him for doubling of the Words in the Hebrew increaseth the Sense we render it Thou shalt in any wise rebuke We must sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Titus 1.13 Rebuke them sharply that they may be sound in the Faith But the End and Circumstances must govern the matter for