Galatians 6:1

CHAP. VI.

TH’ Apostle hauing finished the first part of the Instruction, touching the faith of the Galatians in the 12. v. of the 5. Chap. in the 13. verse he comes to the second part, touching Good life, which continues to the 11. verse of the 6. Chap. in which he first propounds the summe of his doctrine. v. 13. Secondly, he makes particular declaration therof. In the summe of his doctrine, first, he sets downe the ground of all good duties, which is, their calling to Christian libertie. Secondly, two rules of good life. The first, that we must not vse our libertie as an occasion to the flesh; which is illustrated and handled in particular, from the 16. verse to the 26. The second, that we must serue one another in loue, which is amplified from the 26. to the 11. v. of this Chap. In handling whereof, he first remooues the impediments of loue, as vaine-glorie, enuie, &c. v. 26. Secondly, he prescribes the manner, how it is to be obserued, and practised, by sundrie speciall rules: the first whereof is contained in this 1. verse: where we may obserue these two generall points. First, the dutie prescribed. Secondly, the reasons to vrge the performance thereof. The dutie is, the restoring of our brethren: where we are to consider foure things. First, the dutie it selfe, restore. Secondly, the persons who are to be restored, they that are ouertaken by any offence. Thirdly, the persons that must restore, those that are spirituall. Fourthly, the manner how, in the spirit of meekenes.

For the first, the dutie is set downe in the word restore, which in the Originall signifies, to set a ioynt, or bone, that is broken; 〈Greek〉. so as it may become as strong and sound, as euer it was: so the word is vsed, Matth. 21. 16.

By this we learne sundrie things. First, that it is the nature of sinne, to set all things out of order. It was the sinne of Achan that troubled the Iewes. Ios. 7. 25. It was the sinne of Ahab that troubled Israel. 1. King. 18. 18. the sinne of false Apostles that troubled the Galatians. Gal. 5. 10. Nay, it driues men beside themselues, as appeares in the example of the prodigall sonne, who repenting of his sinne, is said to haue come to himselfe. Luk. 15. 17. Small sinnes are like to slippes and slidings, whereby men fall and hurt themselues, but great sinnes are like downefalls: for as they wound, lame, disioynt, or breake some member of the bodie; so these doe wound and wast the conscience. Therefore as we are carefull for our bodies, to auoid downefalls; so ought we to be as carefull, nay a thousand times more carefull for our soules, to take heede of the downefall of sinne, or falling away from grace. And as we shunne an yce or slipperie place, for reare of sliding and falling: so ought we to shunne the smallest sinnes, and the least occasions of sinne, for feare of making a breach in conscience. Secondly, I gather hence, that sinners are not to deferre their repentance: nor those that are to admonish, their reproofes: for sinning, is the breaking of a bone, or disioynting of a member: and reproofe, is the setting of it in order againe. Now the sooner a bone newely broken, or out of ioynt, is set, the sooner it is restored to his right frame, and cured: So, the sooner a man after his fall is admonished, the sooner and more easily shall he be able to recouer himselfe. Thirdly, this shewes, that it is a point of great skill, to bring a soule in order and frame againe. There is great dexteritie required in setting of a bone, and Chirurgians finde it a matter of great difficultie, to set a ioynt; much more difficultie is there in the soule: and therefore as it is not for euery horsleach to meddle with setting of bones: no more is it for vnskilfull workmen to tēper with mens soules. This is one speciall reason why Paul saith, they that are spirituall ought to restore them that are fallen. Fourthly, hence we are taught, not to wōder, though sinners be so loath to be reprooued, and account it so painefull a thing to be restored, and thinke those offensiue vnto them, and skarse their friends, which labour to reclaime them: considering the same is to be seene in the bodie: for he that hath a bone broken, or out of ioynt, can hardly endure to haue it touched, or pointed at. Lastly, in that S. Paul commands those that are spirituall to restore them that are fallen, and prescribes not how often, but speakes indefinitely: we learne, that as often, as our brother falleth, we must restore him: for as we are not to forgiue our brother once or twise, or seauen times (which Peter thought very much) but euen seauentie times seauen times, that is, as often as he sinneth against vs. Matth. 18. so we may not restore our brother, twise, or thrise onely, but toties, quoties: as often as he shall sinne against vs. Matth. 18. If he sinne against thee, goe and tell him of his fault, &c. Therefore it were to be wished, that as men haue a care to restore their decaied limmes, so they would restore their brethren being fallen into any sinne, euen because they are fellow members of the same mysticall bodie.

The second thing to be considered, is the person to be restored, and that is, euery one that is preuented and ouertaken, either by the sleight of Sathan, or allurement of the world, or suggestions of his owne flesh: (so he sinne not against the holy Ghost, nor openly skorne religion, and discipline.) as Peter who fell beeing ouertaken with ouermuch feare, and Dauid with ouermuch pleasure. Hence we see the subtiltie of Sathan, who is alwaies tripping at the heele, labouring to supplant vs; as also the deceitfulnes of sinne, preuenting and ouertaking vs, before we be aware. We are therefore to be circumspect and carefull, lest we be supplanted. The Apostle admonisheth vs to take heede lest we be hardened through the deceitfulnes of sinne. Hebr. 3. 13. and, that we walke circumspectly, not as fooles, but as wise. Eph. 5. 15. that we walke with a right foole. Gal. 2. 14. and, make straight steppes vnto our feete, lest that which is halting be turned out of the way. Hebr. 12. 13. For as those that wrastle and trie masteries, looke warily to themselues, lest they be supplanted by their aduersaries: so ought we much more, considering, we wrastle not against flesh and blood, but against principalities and powers. Eph. 6. 12.

Againe, whereas it is said, if a man he ouertaken by any sinne, he teacheth, that no man is exempted from falling, or being ouertaken and supplanted by sinne: for he speakes indefinitely, if a man, as S. Iohn doth: if any man sinne, we haue an aduocate. 1. Ioh. 2. 1. This makes against the Catharists or Puritanes, who auouch, they neither haue sinne, nor can sinne: because they be trees of righteousnes; and a good tree cannot bring forth euill fruit.

Further, hence I gather, that pardon and restitution, is not to be denied to them that fall, after their conuersion, as though there were no place for repentance, or hope of saluation. For Paul would haue such to be restored, as are ouertaken by any sinne, except they be incorrigible, and incurable. Therefore the Nouatians doe erre, in teaching, that sinnes committed after a mans conuersion, are vnpardonable, cōsidering there is hope in store, for great and hainous sinners. For though a man in persecution denie Christ, and renounce his religion, yet he may be restored, and repent as Peter did. Luk. 22. 32. (for that saying of Christ, Whosoeuer shall denie me before men, him will I denie before my father which is in heauen, Matth. 10. 33. is meant onely of a totall, and finall deniall.) Though a man be a grieuous Idolater, a sorcerer, and giuen to witchcraft, yet he may be restored and find mercie, as Manasses did. 2. Chron. 33. Though a man be defiled and polluted with sinnes against nature, yet he may be clensed and washed from them. Some among the Corinthians were fornicators, adulterers, wantons, buggerers; but yet were washed, sanctified, iustified. 1. Cor. 6. 9. 11. It may be saide, that it is impossible, that they which once haue beene inlightned, and tasted of the heauenly gift, &c. if they fall away, should be renued againe by repentance. Heb. 6. 4, 5, 6. Ans. That text is to be vnderstood of a vniuersall, totall, and finall Apostasie. And that text, Hebr. 10. 26. If we sinne willingly, after that we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinne, is to be vnderstood, of a wilfull, and malitious renouncing of the knowne truth, as the circumstances of the place, and collation of it with others, doe manifestly euict. Againe, if all sinne committed voluntarily, and willingly, were simply inexpiable, euery mans case were damnable. And though the word ἑκουσίως, signifie willingly, as Aristotle takes it, Eth. l. 3. c. 2. yet sometime it signifieth, spitefully, and malitiously, as it is vsed by the Seuentie, Exod. 21. 13, 14. Obiect. παραπτώματα, or delicta, may be restored, not ἁμαρτήματα, or peccata. Ans. They are vsed indifferently one for the other, as might be shewed, if it were needfull. But it is a confessed truth, auouched by Anselme, and others, vpon this text. Lastly, whereas the Apostle speaketh indefinitly; if any man be nertaken, restore him. I gather, that the gifts and graces of God, bestowed vpon vs, ought to be vsed in restoring those that are fallen, without respect of persons: for herein spirituall men are debters, to the wise, and foolish, as the Apostle saith of himselfe, Rom. 1. 14.

The third thing to be considered, is, the persons that are to restore their brethren, laid downe in these words, yee that are spirituall.

Spirituall men are opposed to carnall, as 1. Cor. 3. 1. I could not speake vnto you brethren, as vnto spirituall men, but as vnto carnall: and to naturall men. 1. Cor. 2. 14, 15. The naturall man perceiueth not the things of the spirit of God: but he that is spirituall discerneth all things. Now carnall and naturall men, are of two sorts: either they are such as are altogether fleshly, destitute of grace and godlines, beeing in their pure (or rather corrupt) naturalls, of whome S. Paul saith, They that are of the flesh, sauour the things of the flesh, Rom. 8. 5. and verse the 8. They that are in the flesh, cānot please God. Or such as are regenerate, yet are weak, as being but babes in Christ; the flesh being far stronger in thē, then the spirit: such were most in the Church of Corinth: for Paul saith, he could not speake vnto them, as vnto spirituall men, but as vnto carnall. 1. Cor. 3. 1. for yet ye are carnall; for when there is among you enuying, are ye not carnall? vers. 4. So spirituall men, opposed to carnall, are of two sorts. First, those that haue receiued the spirit of regeneration, & doe begin to sauour the things of the spirit, Rom. 8. Secondly, those that haue receiued a greater portion of the spirit, and a greater measure of spirituall graces. of whome Paul speakes, 1. Cor. 14. 37. If any man thinke himselfe to be a prophet or spirituall—, Of the latter, the words are to be vnderstood: & by thē he meaneth those, whome he called perfect men, Philip. 3. 13. Ebr. 5. 4 Now spirituall men are more fit to restore those that are fallen, then any other. First, because they are lesse tainted with sinne, then others, and so may more freely reprooue. Secondly, because they haue more knowledge and loue, both knowing how to restore, and willing to doe it with greater compassion, and fellow feeling. He that must speak in season a word to the wearie, must haue a tongue of the learned, Isay, 50. 4. When Peter is conuerted, he must strengthen his brethren, Luk. 22. 32. Hence, it followes, the more excellent giftes any man hath receiued, the more he is bound to be seruiceable vnto others. For if spirituall men must restore them that are fallen, the more a man is indued with spirituall graces, the more he ought to restore. For the Apostle saith, As euery man hath receiued a gift, so let him minister it vnto others, 1. Pet. 4. 10. This duty was practised by our Sauiour Christ, Ioh. 13. 12. And it meetes with the sinne of many, who hauing receiued great gifts and graces of the spirit, are so farre from restoring those that sin against them, that they scorne and disdaine to speake vnto thē: for if they be at variance with any, the common saying is, I am as good a man as he, why should I goe to him? let him come to me, &c. These men are farre vnlike Abraham, who though he exceeded Lot, as wel in outward gifts, as inward graces; yet stood not vpon his priuiledge, but was the first man in making the league of vnitie, Gen. 13. 8. Further, in that spirituall men must restore their brethren, we learne that we haue not the gifts of God bestowed vpon vs, for our selues alone, but for the good of others: the possession of them belongs to vs, the vse of them to others. Lastly, in that spirituall men, especially the holy men of God, and ministers of his word, are the Lords surgeans, to bind vp the broken, and raise those that are fallen: as also his physitians; to restore those that are in a spirituall consumptiō of grace: we ought to make great account of thē, & haue them in singular loue, for their worke sake, 1. Thes. 5. 19. For if we must honor the bodily Physitian (as Syracides saith) Eccles. 38. vers. 1. who cureth but the diseases of the bodie: how much more ought we to honour spirituall physitians, which cure the spirituall maladies of our soules?

The fourth and last point, is, the manner how we must restore, laid downe in these words, in the spirit of meekenesse.

Meekenes is, the setling, or quieting of the minde, freeing it Arist. Rhet. ad Theod. lib. 2. cap. 〈◊〉. from perturbation, especially in repressing the reuengeful affection. A meeke and quiet spirit are ioyned together, 1. Pet. 3. 4. A notable example hereof we haue in Moses, who beeing prouoked, in stead of anger, shewed meekenes. It further makes a man to yeeld of his right, and not to prosecute the matter in rigour, and extremitie, and so it is opposed to seueritie, 1. Cor. 4. 21. Shall I come vnto you with arodde, or in loue, and the spirit of meekenesse? Hence ariseth another propertie; it bridleth the tongue, and the outward man, either by silence, as Christ being prouoked, was dumme, and opened not his mouth, Isay 53. 7. was silent, and answered not a word, Luk. 23. 9. or by a soft and gentle answer, which asswageth wrath, Pro. 15. 1. There is great reason why men should restore their brethren in all meekenesse: for without it there is nothing but swelling, and faction, but troubles, and tragedies. Againe, as meekenesse is necessarie for euery Christian, Coloss. 2. 12. Tit. 3. 2. so it is most necessarie for him that would fruitfully and effectually reprooue. Hence it is that the Apostle commands vs, to Instruct them in meekenesse, that are contrarie minded, 2. Tim. 2. 25.

Motiues to inforce this dutie are these.

First, the exhortation and example of Christ, to be followers of him, 1. Cor. 11. 1. who was lowly and meeke, Math. 11. 29. for he was ledde as a sheepe to the slaughter, and like a lambe dumme before his shearer; so opened he not his mouth, Isa. 53. 7. When he was reuiled, reuiled not againe; when he suffered, he threatned not, 1. Pet. 2. 23. as it may appeare by that meeke answer; If I haue euill spoken, beare witnesse of the euill: but if I haue well spoken, why smitest thou me? Ioh. 18. 23. Paul hath no stronger argument to exhort the Corinthians, then by the meekenesse, and gentlenesse of Christ. 2. Cor. 10. 1.

Secondly, it is a vertue which God doth make great account of, 1. Pet. 3. 4. A meeke and quiet spirit, is before God, a thing much set by.

Thirdly, God hath made excellent promises to them that are of a meeke and humble spirit, that he will guide them in iudgment, and teach them his waies, Psal. 25. 9. That they shall be hid in the day of the Lords wrath. Zeph. 2. 3. That they shall inherit the earth, Math. 5. 5.

Fourthly, consider the comfortable effects, & the good that comes thereby. A soft, meeke, and milde answer, turneth away wrath, Prou. 15. 1. Meeke, and gentle behauiour, heapeth coles of fire vpon our enemies head, Rom. 12. 20. A soft tongue breaketh the bones, Prou. 25. 15. See the example of Gideon appeasing the Midianites, Iudg. 8. 1. &c. and Abigail pacifying Dauid, 1. Sam. 25.

Fiftly, without meekenesse, we cannot sauingly heare the 〈Greek〉. O〈…〉. word, either read, or preached, Iam 1. 21.

It is further said, we must restore in the spirit of meeknes. The word spirit is added, because it proceeds from the spirit of god, who is both the worker and continuer thereof: as on the contrarie, the spirit of iealousie, Numb. 5. 14. the spirit of errour, 1. Ioh. 4. 6. the spirit of vncleanesse, Zach. 13. 2. the spirit of giddines, Isa. 19. 14. the spirit of slumber, Isa. 29. 19. are so tearmed, because they proceede from a wicked spirit. So quicke motions, sudden perturbations, strong affections, proceeding either from the spirit of God, or of Sathā, are tearmed by the name of spirit. Hence we learne, that the holy Ghost is author not onely of meeknes, but of all sanctifying graces, and therefore is called the spirit of wisedome, and vnderstanding; the spirit of counsell and strength; the spirit of knowledge, and of the feare of the Lord, Isa. 11. 2. Secondly, this teacheth vs, that all true vertues are wrought onely by the operation of Gods spirit in vs: for though there be diuersities of gifts, yet it is the same spirit, 1. Cor. 12. 4. and therfore the vertues of the Heathen are but glittering sinnes.

Thirdly, that when we see the gifts or graces of God in our selues or others, we returne all the praise and glory to God, from whome they proceede, ascribing nothing to our selues.

Fourthly, this shewes, to whome we must haue recourse in our neede, namely, not to the virgin Marie, nor any Saint (who stand in as great neede of the fauour of God, as our selues) but to God alone, who is the fountaine of grace, Ierem. 2. 13.

Lastly, in that the spirit is set before meekenesse, it shewes that the spirit of God is present with his graces, to inspire them, to cherish, and increase them. Therefore the commandement, Quench not the spirit, 1. Thess. 5. 19. is to be obeyed, if we will retaine the graces of God.

Thus much of the dutie. The reasons vsed by the Apostle, to enforce this dutie follow, to be considered, & they are two. The first is implyed in the word Brethren] which is of great force to perswade vs to vse moderation, lenitie, and gentlenesse. Abraham could vse no stronger argument to pacifie Lot, then this, Let there be no strife betweene thee and me, for we are brethrē, Gen. 13. 8. Moses vsed it as a motiue to accord two Ebrewes: Sirs, ye are brethren; why doe you wrong one to another? Act. 7. 26. For it is a shame that those whome nature hath so neerely conioyned, should be so farre disioyned in affection. But the reason beeing taken from spirituall brethren, such as are not onely brethren in the flesh, but also in the Lord, hauing the same God for their father, the same Church for their mother, Christ for their elder brother, beeing begotten by the same immortall seede, washed by the lauer of one newe birth, conglutinate by the sinewes of the same faith, nourished by the milke of the same word; is so much the stronger, by how much grace is a straiter bond, then nature: therefore Paul would haue vs restore one another in the spirit of meekenesse, because we are brethrē. Nay, persons excommunicate, are not to be accounted as enemies, but to be admonished as brethren, 2. Thess. 3. 15. The reason why men vse no more mildnesse in their reproofes, is, because they forget themselues to be brethren, or consider not that they haue to deale with their brethren: as Iosephs brethren, who considering him as an enemie, said one to another, Behold, this dreamer commeth, come therefore, let vs kill him, Gen. 37. v. 19, 20. But when they consider him as their brother, they say. Come, and let vs sell him to the Ishmeelites, and let not our hands be vpon him, for he is our brother, and our flesh. v. 27.

The second reason, is in these words, Considering thy selfe, lest thou also be tempted. And it is taken from the consideration of our owne estate, that we are subiect to fall into, and to fall in temptation, as well as others: and therefore we ought to deale with them in all meekenes, as we would be dealt withall in the like case. The words are laid downe by way of admonition or aduise, and they carrie a double sense: either thus, Considering thy selfe, that is, looking to thy selfe: lest thou also be tempted, that is, least thou offend, and sinne, in beeing too seuere a censurer of thy brother, in reproouing sinne with sinne. Or thus, Consider thy selfe, that is, thine owne frailtie, how thou maiest easily be ouertaken with the same, the like, or a greater sinne, seeing thou maiest be taken in the deuils snare, and deceiued with his pleasant baites, as well as he was: therefore deale as mildely with him, as thou wouldest others should deale mercifully with thee. Here Paul forbiddeth vs not to consider the actions of our brethren, for we are to consider one another; First, that we may auoid the contagion of euill example, Marke them diligently which cause diuision and offences, and auoid them, Rom. 16. 17. Secondly, that we may be able to reprooue and censure them. Consider the matter, consult, and giue sentence. Iudg. 19. 30. Thirdly, that we may follow their good example. Looke on thē, which walke so, as ye haue vs for example, Philip. 3. 17. Let vs consider one another, to prouoke vnto loue, and to good works Hebr. 10. 24. But he would haue vs, especially to consider our selues, that by the consideration of our owne weaknesse, we might learne more mildnes towards others in our reproofes: for seeing we stand in neede of mercie, we ought to deale mercifully: and seeing God forgiueth vs innumerable sinnes, we ought to forgiue seauen times, yea seauentie times seauen times: seeing he forgiueth vs tenne thousand talents, we ought to forgiue a hundreth pence. Matth. 18. 32, 33. Obiect. The Pharisie considered himselfe, when as he said, Lord, I thanke thee, that I am not as other men, thus, and thus, or like this Publican. Luk. 18. 11. and yet he is reprooued by our Sauiour Christ. Ans. True it is: for he onely considered his owne supposed vertues, which he should not haue considered, but forgotten, though they had beene true vertues indeede, according to Christs precept, Mat. 6. 3. Let not thy left hand know what thy right hand doth: and Pauls practise, Phil. 3. 13. I forget that which is behinde. And neuer so much as lightly considered his owne sinnes, which Paul here would haue vs to consider, and therefore he is reprooued.

Paul would haue vs consider our selues, because the serious consideration of our owne weaknes, will mooue vs to practise this dutie of meeknes: for as we helpe vp those that are fallen, releeue the distressed, pitie the afflicted, burie the dead, &c. because we consider our selues in them, that their case may be ours: So we ought to restore those that are fallen, in all meekenes; because we may fail, and be ouertaken as well as they: the rather, because God himselfe in correcting and reproouing vs, doth descend to our weaknes, and considers that we are but flesh, and a wind that passeth, and commeth not againe. Psal. 78. 39. and Christ became like vnto vs in all things, and was tempted in like sort (yet without sinne) that he might be mercifull, and a faithfull high Priest, and might be touched with a sense of our infirmities. Heb. 2. 17, 18. and 4. 15. Obiect. He therefore that knowes assuredly he cannot be ouercome by temptation, is not to reprooue in the spirit of meeknes. Ans. No man is sure, and therefore no man can be secure. Againe, though a man know he cannot totally nor finally fall away, yet seeing he doth finde by experience, that he cannot ouercome without much adoe, without much striuing and wrastling, nay oftentimes not without resisting vnto blood: he ought to vse more meekenes and mildnes, considering with what difficultie he ouercame: our Sauiour Christ learned by experience how hard a thing it was to ouercome temptations, that he might haue a fellow feeling of our infirmities. Therefore spirituall men must remember, that they were once carnall, euen babes in Christ: those that are strong, must consider that they were once weake: old men that are graue and staied, must call to mind that once they were in the heat of their youth, and what difficulties encountred them, and with what contention they passed the vanitie of that age: and so they shall the better reprooue others in the spirit of meeknes, if they looke themselues in the glasse of their example: this is Pauls reason, why we should shew all meekenes to all men, because we our selues were in times past, vnwise, disobedient, &c. Tit. 3. 2, 3.

Lastly, marke here how Paul changes the number: for hauing said, ye that are spirituall, restore &c. in the plurall number, here he saith, considering thy selfe, in the singular, and not your selues: lest thou also be tempted, and not you: which he doth not through rudenesse of speech, as some of the ancient Diuines Hierom in hunc locum. haue thought: but with great iudgement he vseth a familiar Hebraisme, changing the number. First, to giue the greater force, and to set the sharper edge vpon his admonition. For that which is spoken to all, is spoken to none. Secondly, to shew how hard a thing it is for a man to consider himselfe. It is naturall for men to spie notes in other mens eyes, and not to perceiue beames in their owne. Matth. 7. 3. to looke outward at others, not inward at themselues. Like Plutarchs Lamiae, or fayries, which carried their eyes in their heads when they went abroad, but when they came home put them vp in a boxe. In doing good and beeing beneficiall, we must not so much consider our selues. Philip. 2. 4. but in iudging and reproouing, we ought to beginne with our selues.

For the better vnderstanding of the doctrine of brotherly correction, and Christian reproofe, I will handle these foure questions: I. who are to be reprooued? II. for what? III. by whome? IIII. in what manner?

I. Who are to be reprooued?

Ans. All that are brethren: for so our Sauiour Christ saith, If thy brother sinne against thee, reprooue him. Matth. 18. 16. And S. Paul saith, Brethren, if any man &c. The name Brethrē, is takē foure waies in Scripture, as Ierome hath well obserued against Helvidius. I. for those that are brethren by nature, as Iacob and Esau; the twelue Patriarkes; Andrew and Peter; Iames and Iohn. II. for those that are of affinitie. Thus the kinsemen of Christ, are called his brethren: which the Helvidians not obseruing, thought they had beene his naturall brethren, by the virgin Marie: thus Abraham and Lot are called brethren, Gen. 13. v. 8, 14. though Lot was but his brothers sonne. Gen. 14. 12. Thus Iacob the nephew of Laban, calleth himselfe his brother. Gen. 29. 12. and so Laban calleth him. v. 15. III. for men of the same countrey. Thus all the Iewes are called brethren one to another. Deut. 17. 15. From among thy brethrē shalt thou make a king ouer thee. and, Deut. 23. 19. Thou shalt not giue to vsurie to thy brother. and, Rom 9. 1. Paul saith, he could wish himselfe anathema, or accursed, for his brethren, that is, the Iewes. IIII. for those of the same religion. 1. Ioh. 3. 16. We must lay downe our liues for our brethren. Matth. 23. 8. One is your Doctor, to wit, Christ, and all ye are brethren. 1. Cor. 5. 11. If any that is called a brother be a fornicatour, with such a one eate not. To these we may adde a fifte acception: for all those that are confederate, or otherwise ioyned together, by the bond of nature, humanitie, societie, or friendship. Thus Ahab calleth Benhadad his brother, that is, his friend. 1. King. 20. 32, 33. thus Simeon and Leui are called brethren in wickednes, that is, confederate in euill. Thus all men are called brethren one to another, by reason Gen 49. 5. of the bond of nature, Gen. 9. 5. at the hand of a mans brother, will I require the life of man. In all countries those that associate themselues together in warre, after a speciall manner, are called sworne brethren. Now we must not restraine the word brethren, to those that are brethren by nature, or by affinitie, or by countrey: neither inlarge it to all those that are brethren by the bond of nature: but onely to those that are brethren in the fourth acception, that is to say, brethren in religion, or brethren in the Lord, (though they be flase brethren) if they be brethren at least in outward profession: for reproofe beeing a part of Ecclesiasticall Discipline, belongeth not to those that are out of the visible Church, as to Iewes, Turkes, Pagans; because our Sauiour Christ saith, If he heare them not, tell the Church: and if he will not heare the Church, let him be vnto thee as a heathen man, and a Publican. Which cannot be vnderstood of him that is a heathen or Pagan alreadie. And Paul saith, 1. Cor. 5. 11. If any that is called a brother, that is, a Christian, be a fornicatour, &c. and then he addes in the next verse, what haue I doe, to iudge them that are without? that is, such as are no members of the Church, to whom Ecclesiasticall Discipline reacheth not; doe not ye iudge them that are within? that is, such as are of the visible Church, such as doe subiect themselues to the censure, and discipline of the church. It belongs therefore to those that are of the Church, at least in shew; but specially to those that are of the same particular Church, liuing vnder the same particular gouernment. Albeit the case may so fall out, that those of another Church, professing the same religion with vs, may be reprooued, and censured: yea one Church may admonish another; for they beeing members one of another, are to procure the good one of another, as Paul teacheth by the similitude of the head and the members of the same bodie. 1. Cor. 12. Therefore all that are in the bosome of the Church, euen the mightie Princes and Potentates of the earth, are subiect to reproofe, if they doe offend: thus Nathan the Prophet, reprooued Dauid. 2. Sam. 12. and Azarias the Priest, rebuked Vzziah. 2. Chr. 26. 18. & Paul reprooued Peter to his face. Gal. 2. 11. Therefore those men, yea those Magistrates, or Monarchs, that cannot endure the least reproofe, and will not yeeld their necks to Christ his yoke, and their backs to therod of Ecclesiasticall censure, are greatly to be censured: for herein they contemne the ordinance of God. Let thē consider that they are not better then King Dauid, who hauing sinned, patiently indured reproofe by Nathan. Let thē remember how King Vzziah was stricken with leprosie for resisting god in the ministry. And here the popish sort come to be taxed, who exēpt their cleargie men (as they call them) frō all reproofs, & ecclesiasticall proceedings, in thrusting them into some one monasteryor other, lest their exemplarie punishment should be a blemish or disparagement, to their order and profession: whereas Paul would haue the ministers and Elders, yea all superiours, to be reprooued as well as others; so it be done in order, & with due respect (as after I will shewe). Thus Paul biddeth the Colossians, that they should say to Archippus, Take heed to thy ministerie, that thou hast receiued in the Lord, that thou fulfill it, Coloss. 4. 17.

II. We are bound to reprooue all that are in the Church, to whome we owe dutie of loue: but we are to loue our superiours, as much, if not more then others: therfore we are bound to reprooue them as well as others. III. There is greater reason we should reprooue them then others, 1. Because they beeing in higher place, are in greater danger of falling then others, and therefore haue more neede of admotions and reproofes. 2. Because they haue many that will flatter them, but fewe or none, that will, or dare reprooue them.

It will be said, all are not to be reprooued which liue in the Church; for some be scorners, who (as Salomon saith) must not be reprooued. And our Sauiour Christ forbiddeth vs, to cast pearles before swine, Matth. 7. 6. I answer, that onely open scorners, contemners, persecuters of the word, are to be excepted: otherwise all wicked men are to be censured and rebuked. For 1. Christ speaketh of manifest contemners of religion, when he saith, that they are like swine, which trample pretious pearles vnder their feete: and of persecutors, when he saith, that like dogs they returne againe, and all to rend them. 2. Christ beeing here vpon earth, did not hinder the Pharisies, Sadduces Publicans, and harlots, from comming to his sermons: much lesse would he debarre them of this censure of the Church. 3. The woman of Syrophenissa (though called a dogge) yet eateth of the crummes that fall from the childrens table, Matth. 15. 27. 4. Paul did often admonish and rebuke the Corinthians, though they were carnall and fleshly minded: therefore all men, though neuer so publike & notorious offenders, (if they be not opē scorners, or persecutors of the knowne trueth) are to be reprooued.

Obiect. Profane men which notoriously offend and scandalize the Church by their wicked liues, haue no fellowship with Christ, but are to be accounted as dogs, out of the Church.

I answere 1. They are not to be counted dogs, which doe acknowledge their faults, the greatnesse of their sinne, and the merit of Christ: for such a dogge was the Cananitish woman, who was a true beleeuer. 2. This is agreeable to S. Pauls practise, who did admonish those among the Corinthians, that were carnall, and did not at the very first excommunicate thē, or yet suspend them: and so answerably, he commands Titus, that he should rebuke the Cretians sharpely, or pecisely, for their notable lying and idlenesse, Tit. 1. 12. 3. Christ denieth 〈Greek〉. not pardon to them that fall by recidiuation, but would haue them forgiuen, not onely till seauen times, but till seauentie times seauen times; and Paul speakes indefinitely in this place, that we should restore him that falleth by occasion into any offence, not specifying how often we should forgiue. 4. We must distinguish betwixt the magistrates sword, and the keyes of the Church: notorious offendours when they repent, are to be receiued into the bosome of the Church, as sonnes of the church: yet for all that, they may, nay they ought to be punished by the magistrate: as the good the theife (albeit a member of Christ) yet iustly punished for his offence.

II. For what faults are men to be reprooued?

Men are to be reprooued for euery known sinne: This is manifest from the end of reproofes, which is, the gaining of our brother, that he perish not in his sinne: but euery sinne is of this nature and qualitie, that it bringeth death, beeing not repented of: therefore for euery sinne a man is to be reprooued. Secondly, our Sauiour doeth not restraine this precept to priuate iniuries, because in that case we are to follow another rule. Resist not euill. Blesse, and curse not. Doe good to them that hate you, &c. Thirdly, it is extended to euery sin, because he which sinneth against God, or the whole Church, sinneth also against thee, and euery particular member of the Church. For euery Christian ought more to be affected for the sinnes committed against God, or the bodie of the Church, then for those that are personally, and directly intended or done against himselfe: therefore Christ speaketh not only of sinnes, as they are priuate wrongs, iniuries, or damages; but as they are dishonourable to the maiestie of God, scandalous to the Church, pernitious to him that committed them; not onely as they offend him against whome they are committed. It will be obiected, that Christs commandement is to be vnderstood of those that wrong vs, when he saith, If thy brother sinne against thee. I answer, that phrase and forme of speech (against thee) is not meant onely of priuate wrongs offered vs, (as I haue said) but of any sinne committed against God: for in euery knowne sinne, we are in a sort wronged: 1. because we ought to be so zealous of the glorie of God, that we ought to be more grieued when men sin against God, then when they sinne against vs: yea, we must make Gods quarell, our owne quarrell. 2. Because he which sinnes in our presence, doth, or at the least ought to offend vs. As Hezechiah was offended when he heard the blasphemies of Rabshekah, 2. King. 19. 1. and Dauid, whose eies powred out riuers of waters, because men kept not gods law. Psal. 119. v. 136. & Lot, who vexed his righteous soule, in seeing and hearing the abominations of the Sodomites, 2. Pet. 2. 8. For to expound these words (against thee) thou beeing priuie to it, is farre from the meaning of the text, neither can the phrase be shewed in that sense.

Now that men are to be reprooued for knowne sinnes committed against God, of what nature, qualitie, and condition soeuer they be, besides the former reasons, it is manifest. Leuit. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke him, and shalt not suffer sinne to rest vpon him. Therfore a man is to be rebuked for euery sinne. The Apostle whersoeuer he speaketh of reproofes, neuer restraines it to one kind, but extends it to all knowne sinnes. 1. Cor. 5. he reprooues the incestuous person for his incest, and excommunicateth him beeing impenitent. So in this place, if a man be fallen by occasion into any offence, he saith not, this or that offence, but in generall, into any offence, whether in life or doctrine, by euill example, or otherwise, against the first, or second table. Yet this is so to be vnderstood, as that iniuries and wrongs offered vs, are not to be excluded: for euen for them also, are men to be reprooued. I. It is the purpose of our Sauiour Christ, Matth. 18. to teach this very point, for hauing taught, Matth. 18. v. 6. that none should offend or scandalize his brother; in the 10. verse, he shewes what is to be done, if any man did offend his brother, by iniuring or wronging him: to wit, that he is to reprooue him. II. He maketh him that suffered the wrong a witnesse, not an accuser, when he saith, If he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed, Matth. 18. 16. He biddeth him take one or two, that so it may be confirmed by the testimonie, not of one or two, but of two or three: therefore the partie offended is one of the witnesses. III. If it were vnlawfull to reprooue men for iniuries offered vs, what course should he take that is secretly wronged, none beeing priuie to the wrong but himselfe, and the partie offending? Thus men would be imboldned to sinne, seeing they could by no meanes be controlled, and so men might frustrate the commandement of Christ. I adde further, that he which is iniured, is fitter to reprooue him that offered the iniurie then any other. I. Because the offence, both for stance and circumstance is better knowne vnto him, then to any other. II. Because the reproofe (in all likelihood) will take the better place, when as the offender shall haue coales of fire heaped vpon his head, when he shall see, that the partie wronged is desirous of his good, and readie to requite good for euill, in seeking his amendement, whereas he sought his hurt. And whereas it may seeme that it sauoureth of reuenge, to reprooue those that wrong vs, I answer, though many in reproouing reuenge themselues, yet the one may be done without the other; and the right vse of a thing is not to be neglected, because of the abuse thereof.

Obiect. Authors of heresies, schismes, dissentions, are to be auoided. Rom. 16. 17. therefore not to be reprooued. Ans. Generall places of Scripture, are to be expounded, according to particular limitation in other places: now that generall text, Rom. 16. 15. is restrained and limited, Tit. 3. 10. Auoid an heretikeafter once or twise admonition.

Obiect. Paul commands the Corinthians, that without any more adoe, they should proceede forthwith to the publike censure of excommunication against the incestuous person: and as it may seeme, without any former reproofe. 1. Cor. 5. besides, he commands that we should not eate, that is, familiarly conuerse with notorious persons of scandalous life. 1. Cor. 5. 11. and that we should withdraw our selues from euery brother that walketh inordinately. 2. Thess. 3. 6. Ans. Pauls practise is not contrarie to Christs precept. He purposed indeede to excommunicate the incestuous person, if he persisted in his sinne, yet marke how; in the name, and by the power of our Lord Iesus Christ. 1. Cor. 5. 4. in which words the forme of proceeding against him is limited, and that according to Christs institution, Matth. 18. the name and power of Christ, signifying the word and institution of Christ. 2. Paul doth plainly expound himselfe in other places, what his practise was, in that behalfe, as 2. Cor. 13. 1, 2. where he signifieth that he did not excommunicate vncleane persons, fornicators, wantonnes (mentioned chap. 12. 21.) before the third admonition; making his third comming vnto them, in stead of three admonitions, or witnesses against them.

It will be saide, that Paul threatneth when he commeth he will not spare the rest. 2. Cor. 13. 2. therefore it seemeth he was resolued to excommunicate them without any former proceeding against them. Ans. When Paul saith, I write to them which haue sinned, and to all others, that if I come againe I will not spare. By all others, he meaneth not some which he purposed to excommunicate without former admonition, (for in writing this Epistle to them, he admonisheth them all to repent, least when he came he should vse seueritie) but those which liued securely in the open breach of the law, to whome he threatned to come with a rodde, if they did not amend. 1. Cor. 4. 21. and when he now againe admonisheth, threatning that if he come the third time he will not spare. Besides this, Paul should be vnconstant and vnlike himselfe, if he should admonish vncleane persons, fornicatours, wantons, and that three times before excommunication: and should at the first excommunicate certen others, without any precedent admonition.

3. The word there vsed, signifieth reproofe in word, as it is taken Luk. 17. If thy brother sinne against thee, rebuke him: therefore 〈Greek〉. the reproofe by many, or of many mentioned 2. Cor. 2. 6. may signifie as well the graue, serious, and effectuall reproofe of the Church, by which the incestuous person was reclaimed from his sinne, and so preuented the thunderbolt of excommunication; as the reall election out of the Church: and those words v. 10. if you forgiue any thing, may as well signifie receiuing into fauour and familiaritie before excommunication, vpon his repentance, as restitution after excommunication.

4. Be it grounted, he were indeede excommunicate (as it is most probable he was) yet hence it cannot be inferred, that they did proceede against him without precedent admonition. The Scripture is silent in this point. Therefore the reason is not good; It is not recorded, therefore it was not practised.

5. Though the Apostle command we should haue no familiaritie with inordinate liuers, 2. Thess. 3. 6. but that we withdraw our selues from them, yet he addes withall, that if there were any amongst them that would not obey his sayings, they should note him by a letter, v. 14. and he expressely commandeth that they should admonish the inordinate. 1. Thess. 5. 14. for that was his practise, as it may appeare, 2. Thess. 3. Those that are such, that is, inordinate liuers, we exhort & cōmand by our lord Iesus Christ, that they worke with quietnes, and eate their own bread.

III. Who are to reprooue.

It is dutie which concerneth all men; our Sauiour Christ saith, If thy brother sinne against thee, reprooue him: and the commandement is generall, Leuit. 19. 17. Thou shalt not hate thy brother in thy heart, but shalt rebuke him plainely: now all Christians are brethrē, (as I haue shewed) therefore all men are bound to reprooue their brethren, as occasion shall serue. Secondly, all Christians are members of the same bodie whereof Christ is the head, therefore they are to helpe and further one another, as members of the naturall bodie doe: and this is done by admonition and reprehension. Thirdly, the bond of charitie tieth all men to helpe their brethren in what they can for their good, and therefore (if neede be) to reprooue them. And albeit some may seeme to be vnfitte or vnworthie reproouers of others, beeing tainted with as great, or greater sinnes themselues, and so cannot cast out motes out of other mens eyes, they hauing beames in their owne; yet we must know that sinne freeth none from this dutie: indeede none ought to reprooue, either with scandall to others, or with hurt and hinderance of him that is reprooued; yet no man is exempted from this dutie. For euery man ought to be cleare and blameles, specially of open crimes, that so he may more freely and fruitfully reprooue his neighbour; but though he be not, yet he remaineth still bound to the performance of this dutie. Our Sauiour saith not, that he which hath a beame in his eye, is therefore freed from pulling forth the mote out of his brothers eye; but, first cast out the beame out of thine owne eye, and then thou shalt see to pull out the mote out of thy brothers eye. They therefore are seuerely to be censured, nay deepely to be condemned, who say with Cain, Am I my brothers keeper? as though it concerned them not a Gen. 4. 9. whit whether he sinke or swimme; as though euery man were to looke to himselfe alone, for his owne behoofe and benefit, and not vpon the things of his brethren, for their good? or as Philip. 2. 4. though God had not made euery man a guardian to his brother? The dimme candle light of corrupt nature, condemneth these men, which teacheth that he which may saue and doth not, doth in effect as much as kill, or destroy. The dutie therefore lieth vpon all, but chiefely vpon the Pastours and Ministers of the word: for they are to inquire into the liues of men, specially of those that are committed and commended to their charge: for which cause they are called the Lords ouerseers, or watchmen, Ezech. 33. and 34. And if they doe not strengthen the weake, heale the sicke, bind vp the broken, bring againe that which was driuen away, nor seeke that which is lost, &c. he will require his sheepe at their hands. Ezech. 34. v. 4. 10. Paul inioynes the Pastours of the Church of Ephesus, that they should take heede to themselues, and to the flocks whereof the holy Ghost had made them ouerseers. Act. 20. 28. and he commandeth Timothie that he should be instant in season and out of season; that he should improoue, rebuke, exhors, with all long-suffering and doctrine. 2. Tim. 4. 2. and Titus, that he rebuke and exhort with all authoritie. Tit. 2. 15.

Further, it is to be obserued, that though all men are bound to reprooue their neighbours if they offend, yet in fiue cases they are not bound.

I. If a man be ignorant of the offence. For a man that reprooueth another, must be certen of the fault, otherwise he doth purchase to himselfe a blot: and priuate persons are not to prie into others mens actions, that so they may haue matter to reprooue. Prou. 24. 15. For we are bound to reprooue as we are bound to giue almes: now we are not bound in giuing almes to seeke some, to whome we may giue; if we giue to those whome we meete, that stand in neede of our almes, we haue done our dutie. The like is in reproofes. And although reproofe be a debt which we owe our neighbour; yet it is no debt due to any priuate person (for then we were bound to search out the partie, and discharge the debt) but it is a publike debt, which we owe to all: and therefore it is not necessarie we should seeke them out. If we discharge it to those we meete withall, it is sufficient. S. Augustine saith well, Admonet dominus non negligere invicem peccata nostra non quaerenda quod reprehendas de verb. dom. Serm. 16. sed videndo quid corrigas.

II. If he haue repented of his fact, he is not to be reprooued, for the end of reproofe is to reclaime him; therefore if he be reclaimed already, there is no place left for reproofe: although the magistrate may punish and correct him in regard of the common good.

III. A man is not to reprooue, if he be certaine his reproofe will doe no good: for when the ende ceaseth, all things tēding to the end do likewise cease; therfore if there be no hope of amendment (which is the ende of reproofe) reproofe is to be omitted; specially if it be so farre from bettering the partie, that it make him much worse. Salomon saith, He which instructeth a scorner, getteth himselfe reproach, and he that reprooueth a wicked man, purchaseth to himselfe a blotte, Prouer. 9. 7. And then he addes in the next verse, Rebuke not a scorner, least he hate thee, rebuke a wise men & he will loue thee. And verely it were great folly to spend labour in vaine, in telling them of their faults, when out schooling will not better them, but incense them more and more: It were better to be silent, or to separate from them, then to stirre vp hornets, or to thrust our hands into a wasps neast. It is is well said of one, that he which shall bestowe the seeds of Muff•t. wholsome admonitions on such cursed and vnprofitable ground, shall reapt nothing for his paines, but the thornes of mockes and reproches.

It will be said, the Iudge ceaseth not to punish malefactours, though they be not bettered by the punishment; therefore seeing brotherly correction is commanded, it must not be omitted, though the party reprooued be not bettered, but offended thereby, and made worse. I answer, the reason is nothing like, for the iudge in punishing, doth principally intend the good of the common wealth, which commeth by chastising, or by cutting off malefactours, though they themselues be nothing bettered: but the end of reproofe, is the amendment and good of him that is reprooued: therefore a man may not be reprooued, except it be for his priuate good, though the magistrate may punish him, in regard of the common good.

IV. Reproofe may be omitted, if it be certaine that the parsie will either presently redresse his fault without reproofe: or that some others will admonish him thereof, whome it doth more neerely concerne. As the giuing of almes may be omitted if it be certaine that the partie that is in want will prouide for himselfe, or that he will be sufficiently releiued by others.

V. If it may be done more conueniently and profitably another time, it may be omitted for the time. Except in these fiue cases, he that doth not reprooue his brother, is guiltie of his sinne, Leuit. 5. 1.

IIII. Point. In what manner are men to be reprooued?

The manner to be obserued in reproouing, I will lay downe in tenne rules.

I. A man must so reprooue his brother, as that it may be most for the aduancement of Gods glorie, best for the winning of him to God, and least to the defaming of him abroad to the world: and that it may appeare vnto him, that he doth it of loue (aiming at nothing but his good) not of any malitious humour, or sinister affection of reuenge, or vaine-glorie, &c. and that this may be done, two things must be practised. First, he that reprooueth another, must pray that God would so guide his tongue, and mooue the others heart, that his reproofe may be profitable vnto him: for without Gods blessing our admonitions are but words spoken in the winde, 1. Iohn. 5. v. 16. If any see his brother sinne à sinne that is not vnto death, let him pray, &c. Secōdly, we may not traduce him to others, either before or after our reproofe, 1. Pet. 4. 8. This rule is generall: the rest following are more speciall.

II. Euery reproofe must be grounded vpon a certaine knowledge of the fault committed. For we may not goe vpon priuate surmises and supposes, or flying reports and rumours blazed abroad: no nor vpon vehement suspitions, or strong presumptions, Deut. 13. v. 14. for in so doing, we shall but offend the partie, who knowes himselfe to be innocent of the crime obiected, and purchase to our selues a blot of indiscretion, in beeing zealous without knowledge. Therefore for secret sinnes, men are not to be reprooued. Secret I call those that are knowne onely to God, and the conscience of the doer: or onely to others, but not to vs. This was practised by S. Paul, Gal. 2. 14 who reprooued not Peter, till he was throughly informed of his offence: which condemnes the common practise of the multitude, who censure and reprooue others, specially publike persons, as magistrates and ministers, vpon false reports, or wicked surmises, when as no accusation may be admitted against such, vnder two or three witnesses. 1. Tim. 5. 20. Yet a man may reprooue vpon credible information, as Paul did the Corinthiās for their cōtentions, groūding his reproofe vpō the report of the house of Cloe, 1. Cor. 1. 11. which he beleeued to be true in part, 1. Cor. 11. 18. If the report be not certaine, we must onely reprooue hypothetically, and not perēptorily.

III. In reproouing others, we must consider our selues, specially our owne weakenes, and beginne the reproofe in our selues, if not for the same fault we reprooue in our neighbour, yet for as great as that (if not a greater) in another kind: this manner of reproouing is inioyned by S. Paul, when he saith, considering thy selfe, lest thou also be tempted: and a man is to consider himselfe in three respects: in regard of the time past, present, and to come: in regard of the time past, that he was as wicked, prophane, and gracelesse as another: yea that he was (as the Apostle speaketh) darkenesse, and the child of wrath as wel as others: Paul shewes the force of this consideration, when he perswades men to be softe and gentle, shewing all meekenesse to all men: a reason taken from the consideration of our own frailties and sinnes in time past, for (saith he) we our selues also were in times past vnwise, disobedient, deceiued, seruing the lusts and diuers pleasures, liuing in malitiousnesse and enuie, hatefull and hating one another, Tit. 3. v. 2. 3. In regard of the time present, that he is but a fraile man, ready to fall euery moment, that he is not able of himselfe to thinke the least good thought, much lesse to resist the least temptation, and that whatsoeuer he is, he is it out of himselfe, by grace in Christ, as Paul saith, By the grace of God I am that I am. So that were it not for this preuenting and cooperating grace, he would fall into as great enormities as other men. In regard of the time to come, Consider thy selfe, lest thou also be tempted: remember Pauls Item, 1. Cor. 10. v. 12. Let him that Aut•umus, a•t •uimus, vel po〈…〉 es•e quod hi• •st. thinketh he standeth, take heed lest he fall: for if thou hast not bin ouertaken with the like sinne, yet thou maist be hereafter: therfore as thou wouldest haue others to be cōpassionate towards thee, if thou were in the like case; so be thou to thē. The not obseruāce of this rule, is the cause that there are so many censorious Catoes, so many seuere Aristarchi of other mens actions, so many that are sharpe sighted & Eagle eied, in spying motes in other mens eies: and as blind as moles, or beetles, in discerning the great beames that are in their owne eies.

IIII. It is very requisite and expedient, that the reproouer be not tainted with the same, or the like fault which he reprooueth in an other, least it be said vnto him, Physitian cure thy selfe. Luk. 4. 23. In that thou iudgest another, thou condemnest thy selfe, Rom. 2. v. 1. Therefore Dauid saith not, Let the wicked smite me, or let him that is as deep in fault as my selfe reprooue me: but Let the righteous smite me, for that is a benefit, and let him reprooue mee, that shall be as a pretious oyle: that shall not be wanting to my head, Psal. 141. v. 5. For albeit in regard of the reproofe it selfe, it be not greatly materiall, yet it is not so expedient, nor so profitable in regard of the reproouer, 1. because he seemeth vnworthy to reprooue another, who is to be reprooued himselfe, beeing as deepe in fault as any: 2. because it will be thought, that he which maketh no conscience to redresse himselfe, will not be so ready to reclaime others, of loue to their persons, or hatred of their sinnes, or zeale of Gods glorie; but for pride, or businesse in other mens matters, or vanitie, or some such sinister ends.

V. All reproofes must so be ministred, as that the partie reprooued may be brought to a true sight of his sinne: as also to a liuely sense and feeling thereof, and so to a compunction of heart, by reason of it, and of the wrath of God, which attendeth vpon him for his sinne; For the performance of this rule, we haue the example of God himselfe, Psal. 50. v. 21. I will reprooue thee, and set thy sinnes in order before thee: as also of the Prophet Nathan, who by the parable conuicted Dauids conscience, and so made him condemne himselfe, 2. Sam. 12. And the precept of Saint Paul, commanding Timothie, that he should so reprooue, as that he conuict the conscience of the sinne, when he saith, Reprooue, rebuke, exhort with all long-suffering and DOCTRINE: nowe this is done by shewing the true meaning of the lawe and the curse of God annexed to euery breach 2. Tim. 4. 2. thereof, and so by vnfolding the horrible greatnesse of sinne, to the conscience of him whome we doe reprooue. For reproofes which are not thus qualified, are but cold and perfunctorie, such as was that of Elie, in reproouing his lewd sonnes, Why doe ye such things? for of all this people, I heare euill reports of you: doe no more my sonnes; for it is no good report that I heare, 1. Sam. 2. v. 23, 24. beeing a meanes rather to cherrish sinne in them, then to reclaime them from it. These kinds of reproofes, not vnfitly may be compared to hotte or hastie healing salues, which drawe a faire skinne ouer a fowle wound; which because it is not soundly cured from the bottome, but ouerly healed vp, doth afterward apostemate or fistulare, and becommeth more dangerous and desperate then euer before.

VI. The vineger of sharpe reprehension, must be allaied and tempered with the oyle of milde and gentle exhortation; we may not onely vse the corrasiues of the lawe, but withall we must apply the cordialls of the Gospell: bitter pilles of reproofe, must be sugered ouer with louing and affectionate perswasion, lest the patient abhorre the physicke: euery man in this case is to follow the skilfull Chirurgeon, who doth not alway vse section and vstion in launcing the wound with sharpe instruments, but mollifying ointments, and mundifying waters, to clense and supple the wound, and heale the sore. Paul saith, that the seruant of the Lord must be gentle toward all men: and that he must instruct with meekenes them that are contrarie minded. 2. Tim. 2. 25, 26. and in this place he commands the Galatians that they should restore their brethren with the spirit of meekenes. The word translated [restore] is very emphaticall: for it signifieth to set a bone that is broken, or any member of the bodie that is out of ioynt: and therefore we are to deale with a man that is fallen, and by his fall hath disionyted some member of the new man, as the Chirurgeon doth with an arme or a legge that is broken, or out of ioynt, to handle it tenderly and gently, so as it may be most for his good, and least for his paine. More particularly, this may be done foure waies.

1 When a man doth propound the reproofe in his owne person, as Paul did. 1. Cor. 4. 6. Now these things, brethren, I haue figuratiuely applied vnto mine owne selfe and Apollos, for your sakes, that ye might learne by vs, that no man presume aboue that which is written, &c.

2 When a man doth not directly reprooue another in plaine tearmes, but closely shewes a mislike of the fact, and conuaieth a reproofe in an exhortation, and so lappeth vp pills (as it were) in sugar: as when a man sweares; not alwaies to say, thou, &c. but yea and nay shall serue betwixt vs: what needes this vehemencie betwixt vs two? I will as soone take your word, as your oath, &c.

3 When the reproofe is propounded in a parable: as Nathan dealt with Dauid. 2. Sam. 12. and as our Sauiour Christ by the parable of the two sonnes reprooued the Pharisies. Matth. 21. 28.

4 When we reprooue a man directly (as at the length Nathan did Dauid, Thou art the man, 2. Sam. 12. 7.) we must so carrie our selues, as that the partie may see himselfe rather reprooued by God, then by vs: and not to proceede bluntly to worke, to rebuke and censure at the very first: but to vse some preface before hand; as, that we doe that which we doe in loue of his person, for his good, wishing him well, both temporally, the reputation of his name, and eternally the saluation of his soule; and that we consider our selues herein, how that we may easily be ouertaken, as he was. These cautions obserued, the inferiour may reprooue his superiour, as 2. King. 5. 13.

VII. Euery reproofe must be fitted to the qualitie and condition of him whome we reprooue; and to the nature of the offence for which he is reprooued; we shall fit the reproofe to the person reprooued, if we consider that a man may reprooue another foure waies. First, by friendly admonition: and thus one equall is to reprooue another. Secondly, by reuerent and submisse exhortation: thus the yonger must reprooue the elder, the inferiour their superiours. It is Gods commandement that we should not rebuke an elder, but exhort him as a father. 1. Tim. 5. 1. And thus Kings and great Potentates are to be reprooued, they beeing patres Patriae. That saying of the Philosopher, ἢ ἑκοῦσα, ἢ ἀκοῦσα, hath place in this case. Thirdly, by sharpe reprehension: thus elders or superiours are to reprooue their inferiours, specially, if the fact be notorious, scandalous, or dangerous. Paul commandeth Titus that he should rebuke the Cretians, ἀποτόμως, sharpely, that they might be sound in the faith. Tit. 1. 13. Fourthly, by due chastisment and correction: thus the superiours must reprooue their inferiours ouer whome they are set, as the father the child, the master the seruant, the magistrate the subiect, &c. and thus the inferiour cannot reprooue his superiour, nor one equall another, though he doe it with neuer so great mildnes.

Secondly, we shall fit our reproofe to the offence committed, if in spirituall wisdome and discretion we put a difference betwixt sinne and sinne, as the Apostle teacheth vs, Iud. v. 22, 23. Haue compassion on some in putting difference: and other saue with feare, pulling them out of the fire. Sinnes committed of humane frailtie, or through ignorance, must be distinguished from those of malice, of pride, and presumption; both must be reprooued, yet after a different manner: for the one must be wonne with gentlenes, the other with sharpnes: the one with lenitie, the other with seueritie: to the one we must come with the pleasant pipe of Christ, to the other with the lamentation of John Baptist. To the one in the spirit of Elias: to the other in the spirit of Moses. When gentle admonition would take no place, Christ thundreth out threats against Corazin and Bethsaida. And Paul threatens seueritie, when lenitie will doe no good. 2. Cor. 13.

VIII. Euery reproofe must be administred in fitte time when we may doe the most good: therefore if in wisdome we shall foresee fitter opportunitie to winne our brother, we are to take that time, and to omit the present: not to tell him of his fault beeing drunke, or in the heat of his passion, but after, when he commeth to himselfe, as Abigail dealt with Nabal. 1. Sam. 25. For the commandement of God touching reproofe, beeing affirmatiue, bindeth not to all times, but onely to that which in spirituall discretion we shall iudge the fittest, both to reclaime him, and saue his credit. Salomon saith, that a word spoken in due time, is like apples of gold, with pictures of siluer. Prou. 25. 11. Now if this be true of a word spokē in due time, it is much more true of a reproofe deliuered in due season. There is a time for all things. Eccles. 3. 1. And surely if euery thing that commeth to passe in the world haue his set time, and opportunitie, reproofe must needes haue his time and season.

IX. Secret sinnes knowne onely to thee, or to a few, must be reprooued secretly, betwixt thee and the partie alone: they must not be divulged, but concealed in loue, which couereth a multitude of sinnes. For if thou hast offended, or if thy brother hath ought against thee, goe thy way, and be reconciled to thy brother. Matth. 5. 23, 24. If he haue trespassed against thee, or thou hast ought against him, goe and tell him his fault betweene him and thee alone. Matth. 18. 15. And albeit Salomon say, That open rebuke is better then secret loue, Prou. 27. 5. yet it makes nothing against this rule: for he vnderstandeth not that reproofe which is vttered before witnesses, but that priuate reproofe which is giuen to his face, and not behind his backe, betwixt thē two alone. But open sins are to be reprooued openly. 1. Tim. 5. 20. Them that sinne, rebuke openly, that the rest also may feare. Which text of Scripture must rightly be conceiued: for it is not a generall commandement giuen to all, (as some haue thought, in alleadging it to prooue that they may lawfully reprooue open swearers, and offenders, and that openly:) but it is a special cōmandement giuen to the Pastors, or gouernours of the Church, that they should reprooue those elders, and so consequently all such as were conuicted of any crime, by witnesses, and that before all men, that is, before the whole Church, and not before all men, in euery place, and assemblie, where they offend. For we haue no warrant in Scripture so to doe. Secondly, this open disgracefull rebuking of men will rather harden them in their sinnes, then any way reclaime them from sinne. Augustine saith well, Prae pudore incipiet defendere peccatum suum, & quem vis correctiorem, facis peiorem. De verb. Dom. serm. 16. Thirdly, they might as well say, a man is to be reprooued for euery sinne, and that openly before all men, as for open sinnes, because Paul saith not, Them that sinne openly, rebuke before all men, but them that sinne, rebuke openly. Fourthly, the wordes depend vpon the former verse, where it is said, Receiue not an accusation against an Elder, vnder two or three witnesses: and then it followes, Those that sinne, rebuke openly: that is, those elders that sinne, and haue beene first priuatly admonished, and after that before witnesses, if they be accused by two or three witnesses; then reprooue them openly, before all men: that is, before the whole Church.

X. We must carefully obserue the order set downe by our Sauiour Christ, Matth. 18. 15. First, we must trie whether by priuate reproofe our brother will be reclaimed or not; if he be, we must proceede no further, for then we haue attained the maine end of all reproofes, If he heare thee, thou hast wonne thy brother: If not, we must take one or two, which may witnesse v. 15. the fact, and that for sundrie causes: the first is giuen by Saint Hierom, vpon the place, That they may witnesse that to be a sinne, for which he is reprooued, and that he is worthily reprooued for the same. The second is laid down by Saint August. Epist. 109. to conuince the partie offending, of the act cōmitted, if he should iterate the same againe. The third, by Chrysostome, Hom. 6. in Matth. to witnesse that he which reprooues, hath discharged his dutie, and done what in him lay to win his brother. If he be reclaimed at the second reproofe before witnesses, we must proceede no further, but rest there, as before: if not, we must relate it to the Church: if he heare the Church, there is no further proceedings to be vsed: if he heare not the Church, he is to be excommunicated, and holden as a heathen. Offenders therefore are not to be excommunicated at the very first, but orderly to be proceeded against, and louingly to be dealt withall, and patiently to be endured, according as the Apostle commandeth, 2. Tim. 4. 2. reprooue with all long suffering. It may be obiected that Paul biddeth Titus he should auoyd an hereticke after once or twise admonition. Tit. 3. 10. Therefore we are not to proceed against offenders according to Christs commandement. Ans. That text makes nothing against this orderly proceeding commended vnto vs by our Sauiour Christ. For first, this commandement is not giuen to all, but onely to the Pastors (as here to Titus) or Bishops, who representing the whole Church, are to giue sentence of excōmunication. Secondly, it is to be vnderstood of publike admonition in the face of the Church, after that the partie hath bin priuately dealt withall; and if after this admonition, he doe not recant his errours, and reforme himselfe, then is he to be reiected as an heretike, that is αὐτοκατάκριτος, condemned of his owne selfe, Tit. 3. 11.

Neuerthelesse, there be certaine cases, in which we are not bound to followe this order or manner of proceeding in our reproofes, and they are principally three.

I. When the sinne committed tendeth to the hurt of the Church, or common wealth, and there be danger in delay: as also danger to the partie that is priuie to it, and doeth not detect it; and small hope of hindering of it, (as when a man doth plot treason, or intermedleth in treasonable practises;) in this case the partie offending is not first priuately to be reprooued, but publikely to be detected, and so to be dealt withall of the Magistrate, according to the nature and qualitie of his offence: for the common good is to be preferred before any one mans priuate Me〈…〉s est v• pe•eat•nus q〈…〉m 〈◊〉 〈…〉ero•. good: better it is that one man perish, then that the bond of vnitie should be broken.

II. When the fault is greater if it be committed, then the losse of his credit that committed it, though it be published. For example, if one intend to slay another, and lie in waite for him; in this case, we are not bound priuately to admonish the partie intending murther, or bloodshed, but to detect him to the magistrate: for his life is to be preferred before the mans credit that sought his life. When Pauls kinsman (to wit his sisters sonne) heard that aboue 40 men, had conspired together, and bound themselues with an oath, that they would neither Act. 24 〈◊〉 〈◊〉, 17 eate nor drinke, till they had killed Paul: he doeth not goe and reprooue them for this fact, but relates it to Paul: and Paul hearing of it, doth not counsell him to goe and reprooue them first, and if they would not harken to him, to take two or thee witnesses, &c. but sent him straight, to the cheife captaine, that he might take order to preuent their bloodie attempt.

III. When a man is assured priuate reproofe will doe no good, and that the partie offending will not brooke it, nor take reproofe at his hand, he is not to followe that order, and manner of reproofe, but to acquaint them with it, that can and will redresse it. Thus Ioseph (as it may seeme,) did not reprooue his brethren, because he knewe well they would not be bettered by him (seeing they hated him) but he brought vnto his father their euill sayings, Gen. 38. 2. Albeit others say, that their sinne was publike, and therefore needed no priuate admonition: and others, that he did admonish thē secretly, before he did relate it to his father; (althogh it be not expressely set down in the text.) Howsoeuer this example be vnderstood, the rule is certaine, that priuate reproofe is to be omitted, when it will either doe hurt, or no good.