Exposition of the Sermon on the Mount, Chapter · Verse 5
vers. 5.
Hypocrite, first cast out the beame out of thine owne eye: and then shalt thou see clearely to cast out the mote out of thy brothers eye.
This verse conteines a remedie against rash iudgement: it dependsThe remedy of rash iudgment. vponupon the former verses as an Answer to a secret obiection that might thence arise, for whereas Christ had said, Iudge not: and why seest thou a mote in thy brothers eye, &c. some man might say, belike then it is not lawfull to correct my brother by speach, and by reproofe to seeke amendment of his fault. To this Christ here answers; that he forbids not brotherly correction and admonition, but the euil, corrupt, and vnchristian maner of giuing admonition and correction; when as men take a preposterous course in censuring, and doe not beginne with themselues in the first place, but with their brethren: as if our Sauiour Christ had said, Hypocrite, thou hast greater faults then he whom thou iudgest: and therefore if thou wilt take a right course in thy correction, beginne with thy selfe, reforme the great sinnes that be in thy selfe, and then shalt thou be fitter and better able, to correct and reforme thy brother. So that these words containe two parts: 1. the remedie of rash iudgement, Hypocrite, first plucke out the beame out of thine owne eye: 2. the fruit hereof, which is true wisdome, to be able to discerne aright of our neighbours fault, and also how it is to be cured, in these words, and then shalt thou see clearely to cast out the mote out of thy brothers eye. Of these in order.
The remedie against rash iudgement, is for a man first to beginne with himselfe, reforming first his own offences: which because it is here propounded by our Sauiour Christ of set purpose, as a speciall remedie against this sinne, I will stand a little to shew how a man may cast out the beame out of his owne eye. Hereunto foure things are required: I.How to cast out a beame out of a mās owne eye. A man must turne the eye of his mind inward, and cast his cogitations towards his owne life and conscience, that so he may see and know the principall sinnes of his owne heart and life. To this purpose serueth the morall law, which is as a glasse to let vsus see our maine and principall sinnes, which be the beames in our eyes here meant. And for direction herein I will note out some speciall maine sinnes, which be in all men naturally; and which eueryevery one must well consider of, that will cast this beame out of his owne eye. The first common sinne of all1 men, is a guiltinesse in Adams first offence; that is, his sinne made oursMaine sinnes common to all. by relation or imputation: for his eating the forbidden fruit was no particular or priuate sinne, but the sinne of mans nature: and eueryevery one sinned in Adam that was to descend of him by ordinarie generation: for though we were not borne when Adam sinned, yet by his sinne we stand guiltie of eternall death before God.
The second common sinne, is a natural disposition and pronenesse to2 eueryevery thing that is euill, and against Gods law when occasion is offered, the sinne against the holy Ghost not excepted: for the same corruption and pronenesse to euill which was in them that hauehave committed this sinne, is in all men naturally; the difference stands onelyonly in this, that all doe not fall into it. And this pronenesse to euil is the second head of originall sinne.
The third common sinne, is inward Idolatrie: this is a most hainous3 sinne, and may be thus perceiued: EueryEvery man by nature takes his heartIdolatrie of the heart. from the true God, and bestowes it on some other thing: now looke whereon a man bestowes his heart, that thing he makes his God: and by nature we louelove our selues, our sinnes, and the world, more then God, and yeeld obedience to the deuill rather then to the true God. The like may be said of our feare, ioy, & delight, and of our trust and confidence, all which affections we set vponupon the deuill, the world, and iniquitie; yea vponupon the creature, forsaking the creator who is blessed for euer: and he that sees not this in himselfe, hath idolatrie as yet raigning in his heart.
The fourth sinne is Hypocrisie, which naturally raigneth in all men,4 till grace expell it: This hypocrisie stands in this; when men are aboutHypocrisie. any good thing, they are more carefull to please God in the outward action, then with the seruice of the heart. Againe, they seeke more to please men then God. And lastly, they rather endeauour to performe the outward duties of the first Table, then of the second. This is a huge beame in eueryevery mans eie naturally, which each one ought to see in himselfe, as well as the former.
The fift sinne is pride, not outward in apparell, but spirituall inward 5pride of the heart, which stands in this; that a man thinkes himselfe outPride. of Christ to hauehave in him some naturall goodnesse, whereby he stands in Gods fauour, and hath in himselfe perfect louelove, and perfect faith: this sinne all men will condemne, and yet it cleaues fast to eueryevery man by nature. The Church of Laodicea, Reuel. 3. 17. said shee was rich, and lacked nothing; whereas indeede shee was poore, and blinde, and naked. This inward pride poisons Gods grace in the heart, it is a maine sinne, and the common cause of rash iudgement.
The sixt sinne is that particular sinne or sinnes, wherewith eueryevery one6 is most assaulted; for howsoeuer the corruption of nature doth infect al men alike, yet eueryevery one that is of yeares shall find himselfe more troubled with some sinnes then with others, by reason that corruption is in part either remooued or restrained in him. Wherefore eueryevery one must enter into his owne heart, and there search and see what be those particular sinnes, which most of all preuaile against him, troubling his heart, and causing him to dishonour God. These be his beames which keepe Gods grace out of his heart, which wee must labour to finde out in our selues.
II. Duty. After we hauehave some sight of these our maine sins, we must inHow to perceiue the gricuousnes of our sinnes the next place labour to see them in our selues as beames, & to feele the waight thereof: for commonly wee either see them not at all in our selues, or if we doe a little perceiue them, yet wee see them not in their quantitie as beames, but rather like motes or strawes. Now wee shall come to see these sinnes in our selues as beames in their iust quantitie: first, if we compare them with other mens sinnes, as with Adams first sin,1. Rule. for doubtlesse we hauehave many particular sinnes in our hearts that bee as great or greater then Adams sinne was, considered in the fact; and yet by that sinne Adam brought not onelyonly on himselfe, but on all his posteritie mortalitie and destruction, the first, and the second death. Againe,2. Rule. we shall come to see the grieuousnesse of our sinnes, if we consider them in the punishment thereof; that is, subiection to all woe and miserie, yea and to death it selfe in this life, and also to death eternall after this life, with the deuill and his angels: this is the reward of eueryevery sinne in it selfe. Thirdly, consider these thy sinnes, as they were laid vponupon the 3. Rule.holy person of our Sauiour Christ, for which he endured not onelyonly outward bodily torments on the crosse, but inwardly in soule apprehended the whole wrath of God due vntounto vsus for the same, which caused him to sweate water and blood, and to crie, My God, my God, why hast thou forsaken me. This beeing wel waighed, will let vsus see that our sinnes are no motes, but huge and great beames, such as are able to crush vsus in peeces vnderunder the heauy wrath of God. Lastly, hauehave recourse to the last commandement, 4. Rule.which forbids the very first thoughts and motions in the heart, that be against our neighbour, and against God, though wee neuer giuegive consent of will thereto; nay, though wee abhorre the fact it selfe: as when we see our neighbours oxe or his asse, to wish in our hearts, O that this were mine, though wee detest the stealing thereof: now if this first motion be a sinne deseruing damnation, how hainous be the sinnes of our nature, and the transgressions of our life, wherin we hauehave giuen full consent to rebell against God?
III. Duty. The third thing required to this casting out the beameHow to iudge our selues. out of our owne eie, is that which is here intended by our Sauiour Christ; namely, to surcease to iudge others, and to beginne to iudge our selues for our own sins; for if we would iudge our selues we should not bee iudged, 1. Cor. 11. 31. Now we doe then iudge our selues, when in our owne hearts wee giuegive sentence against our selues, and condemne our selues in regard of our owne sinnes: Thus Dauid iudged himselfe, Psa. 51. 1. HaueHave merciemercy vponupon me, O Lord, according to the multitude of thy mercies: as if he should say, Lord, one mercy will not serue the turne, so farre hauehave I plunged my selfe into hell by my grieuous sinnes; but in the multitude of thy mercies doe them all away. And in the words following, vers. 2. Wash me throughly from mine iniquitie, hee confesseth himselfe to be so deeply stained with the filth of sinne, that a little washing will not serue. So when the Lord had spoken vntounto Iob, and made him see and know himselfe, he cries out, Behold, I am vile, Iob. 39, 37. and againe, Now I abhorre my selfe, and repent in dust and ashes, for those things that I hauehave said and done, Chap. 42. 6. In such sort also did the Prodigall sonne iudge himselfe, crying out, that hee had sinned against heauen, and against his father, and was not worthy to bee called his sonne, Luk. 15. 21. The Apostle Paul likewise confesseth against himselfe, that he was the head of all sinners, 1. Tim. 1. 15. And thus must we condemne our selues, and say with Daniel in his praier for the people, chap. 9. 7. Open shame and confusion of face belongs vntounto vsus.
IV. Dutie. After we hauehave thus iudged our selues, wee must labourReform our waies. to breake off, and to amend our former euill waies, endeauouring by all meanes, that sinne may be abolished and weakened in vsus more & more: and this is indeede the remoouing of the beame out of our owne eies, that so we may be fitter to censure and reforme others. Of this last duty the Apostle speaketh, Rom. 14. 13. Let vsus not iudge one another any more; but vse your iudgement rather in this, that no man put a stumbling block before his brother: that is, that he liue without offence. These foure dutiesMotiues to all the duties. ought eueryevery one to practise: and to mooue vsus hereunto, first let vsus consider, that it is Gods commandement in this place, that wee should1 first reforme our owne selues. Secondly, that our state and case is fearefull2 and miserable, without this reformation; if a man hauehave but a thorne in his finger, he cannot be well till it be plucked out; what case then is he in, that hath a huge beame in his eie, the most tender part of the whole bodie: that is, hath his heart and conscience pricked with the sting of sinne? and therfore it neerely concernes eueryevery one to remooue it. Thirdly, we shall neuer be able to iudge aright of our selues, of others,3 or of the life to come, till we practise this dutie: and therefore in the feare of God let vsus seriously set our selues vntounto it.
Thus much of the remedie it selfe; now follow two circumstances therein further to be considered: I. The partie to whom the remedie is giuen; that is, an Hypocrite: II. When this remedie is to be practised; First, plucke out, &c. For the partie: by Hypocrite wee must vnderstandAn hypocrite. him, that in heart and speech is prone to conceiue, and giuegive rash iudgement of other mens sayings and actions: and good cause there is why he is so called, for this man hath the sinne of hypocrisie raigning in him, he desires to seeme more holy then others, and therefore giues himselfe to censure others, that by debasing of others, he may aduance himselfe: see this in the hypocriticall Pharisie, I thanke God that I am not as other men, extortioners, vniust, adulterers: or euen as this Publican, I fast twice in the weeke, &c. Luk. 18. 10, 11. But they must know, that this censuring of others, is a fruit of hypocrisie, arising out of an hollow heart.
The second circumstance, is the time when this dutie is to be practised; A rule for brotherly correction.namely, in the first place, First cast out, &c. Here then wee hauehave a notable direction for the manner and order of giuing brotherly correction; It must beginne with a mans owne selfe, and ende in a mans neighbour: and by proportion, looke by how much eueryevery one is neerer vntounto vsus, so much the sooner must he be corrected and iudged. If thou bee a priuate man that art to giuegive censure, first begin with thy selfe; then iudge thy kindred; thirdly, thine acquaintance; and last of all, strangers. So a master of a familie must first iudge himselfe, then his owne familie, and after he may iudge his friends and neigbours, and last of all strangers: and the like must eueryevery superiour practise in his place. Now by this order to be obserued in brotherly censure, wee may easily see that the world is farre wide in the practise of this dutie, for eueryevery one thinkes well of himselfe, and also of his friends and acquaintance, and therefore spares them and will not censure them; but for strangers, them will he not sticke to reproach and to condemne: but this is a preposterous course, swaruing farre from this direction of our Sauiour Christ.
And then shalt thou see cleerly to cast out the mote out of thy brothers eie. This is the fruite of the former remedie; by curing himselfe first, aReforming our selues brings spiritual wisdom. man comes to see cleerely what his neighbours fault is, and how it is to bee cured and amended. Where wee may note, that out of the amendment of our selues followes a spirituall gift of iudgement and wisdom, whereby wee see aright how to reforme our brothers fault. Hence I gather this generall doctrine, that Right wisedome and vnderstanding followes the reformation of our owne hearts and liues. The beginning of wisedome is the feare of the Lord, Psal. 111. 10. that is, true wisdome and good vnderstanding comes from a reuerent awe of God, in regard of his word and commandement: so Psal. 119. 100. I was made wiser th…n the ancient, by keeping thy cōmandement: first Dauid reformed himself, and then hee became exceeding wise. As it is said of a2. Chr. 33. 13.Manasses, that when hee repented and humbled himselfe, he knew that the Lord was God: and after Nabuchadnezzer was humbled, his vnderstanding was restored to him, Daniel 4. 31. for, God teacheth the humble his waies, Psalm. 25. 9. The proud man is hee that builds vp his sinnes with posts and beames, and such a one the Lord will not teach; but him that pluckes downe these posts by amendment of his life, will the Lord instruct in the way that he should walke. Christ saith to his Disciples, Ye are my friends if ye keepe my commandements: and to his friends will he make knowne all things needfull that he hath heard of his father, Ioh. 15. 14, 15. by all which it is plaine, that right iudgement followes true reformation of life.
Vses. I. Hereby we see how to come to vnderstand the holy ScripturesHow to vnderstand Gods word read or heard; namely, by the amendement of our owne liues: First, reforme thine owne heart and life, and then shalt thou hauehave true iudgement giuen vntounto thee, to be able in reading or hearing, to vnderstand Gods word, at least so much thereof, as shall be needfull for thee: and doubtlesse, the cause why most men profit so little in the Scriptures, though they heare and read them much, is for that they looke not to the reformation of their owne liues and consciences, according to the word: Prou. 1. 23. Turne you at my correction (saith Wisdome) and I will powre out my minde vntounto you, and make you vnderstand my words. The student therefore that must fit himselfe to get true vnderstanding in Gods word, for the edification of Gods Church, must remember this direction, and labour first to plucke out the beame out of his owne eie, and then shall hee see cleerely to reade with iudgement the word of God, and to discerne the true way of euerlasting life, for the good of Gods people: but if thou come in thy sinnes, thou readest without profit.
II. Use. Againe, wouldest thou know thy selfe to be the childe ofHow to know our adoption. God? remember then to purge thy heart and life from all sinne, for thence floweth true vnderstanding, and thereupon God will certifie thy conscience of thine election and reconciliation: but if thou suffer thy selfe to lie in sinne, thou maiest long waite for this certificate, and yet neuer hauehave it.
III. Use. Many men there be that will bee of no religion, becauseHow to know true religion. there are so many and diuers opinions about matters of religion in the world; and therefore till some generall Councell hauehave determined of the truth of religion, they will liue as they doe: but these men must know, that they take a wrong course: If they would come to know the truth of religion, they must first reforme their liues; but while they liue in sinne, they can neuer see what is good, what is badde; what is truth, what is falshood in religion. Ioh. 7. 17. If any man will doe my fathers will (saith Christ) hee shall know of the doctrine, whether it be of God, or whether I speake of my selfe: where he plainely giues vsus to vnderstand, that true iudgement of religion comes from obedience vntounto God. This is the right way to reforme an Atheist; first, to bring him to obedience. And in a word, whosoeuer thou art, that wouldest in thy calling, whatsoeuer it be, please God, and doe good to others; first purge thine owne heart and life from sinne, and then shalt thou see clearely wherein thou failest, and how thou art to amend thy fault, and afterward to doe good to others.
A II. generall Point. Further, in this remedie our Sauiour ChristBrotherly correction commanded opposeth Brotherly correction, vntounto rash iudgement; and withall, prescribes brotherly correction as a dutie to be practised among Gods people. Touching this point, foure things are to bee considered: I. who is to correct. II. Who is to be corrected. III. What is to bee corrected. and IV. In what manner. For the first: the partie that must1. Who must correct. correct is a brother, that is, any member of Gods Church; so it is said, Then shalt thou see cleerely to put out the mote out of thy brothers eie: & Leuit. 19. 17. Thou shalt not hate thy brother in thine heart, but shalt plainely rebuke thy neighbour▪ and not suffer him to sinne: and Math. 18. 15. If thy brother sinne against thee: that is, doe thee any wrong; or else sinne against God, and thou be priuie to it: (for that sinne may bee said to be against a man, whereto he is priue, though the wrong bee not against him because there is an offence giuen vntounto him:) Then tell him his fault betweene him and thee alone: that is, correct and admonish him priuately. Againe, eueryevery man is bound in conscience to saue his brothers soule, which oft-times may bee done by brotherly correction; and for want thereof, many times the soule may perish: and therefore it is eueryevery mans dutie to correct his brother; yet with this clause and caution, that iust occasion be offered, and time and place obserued; for thereExceptions in the case of correction be certaine particular exceptions, in which a man is freed from this dutie, and all because there is no iust occasion of correction offered: as first, if he bee not certaine of the fault committed, for all lawfull correction,1 is of faults certainely and truely knowne. Secondly, if the partie2 offending doe repent for the ende of correction is to bring the offender to amendment. Thirdly, if there bee no hope of his amendment,3 Prou. 9. 8. Repro…e not a skorner: that is, such a one as mookes thee for thy labour. Fourthly, If it may in better manner, and to better purpose4 be performed by others, which for place and abilitie may and wil more fitly performe it. But yet out of these cases, if iust occasion bee offered, eueryevery one is to performe brotherly correction vntounto his brother.
Here I note one particular instruction; that not onelyonly the Minister ofHow eueryevery Christian is a Pastor. Heb. 10. 24. Gods word is our Pastor, but euen eueryevery brother after a son is a pastor, in regard that hee must watch ouer the liues of his brethren for their good and amendment. It is the sinne of our time, that eueryevery one thinks he hath no charge laid on him in regard of his brothers life and estate: This was Cains sinne towards his brother Abel, he denied himselfe to be his brothers keeper: if any man sinne, the common speach is, what is it to me? let them looke to it whom it concernes. But this ought not to be, one man ought to obserue another, & vse also brotherly correction for the reformation of faults certainly known. This is a duty of louelove and merciemercy, tending to the good of our brother, and to the saluation of his soule: in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want, much more then are we bound to looke vntounto their soules, that they perish not for wante of admonition. We must turne back our enemies oxe or asse that wandreth, much more our brother from going to perdition.
II. Point. Who is to be corrected? out of whose eye is the mote toWho must be corrected be taken? to wit, a Brother; out of thy brothers eye: By a brother here Christ meaneth not eueryevery neighbour, for that is eueryevery man; but eueryevery one that is a member of that Church, whereof we are members, and professeth the same religion which we doe, beeing admitted into the Church by the same sacrament of baptisme, whereby we were admitted. This is plaine in the exhortation of Christ, Math. 18. 17. If thy brother sinne against thee tell him his fault, between him and thee: and so proceed (if he heare thee not) til he come to the censure of the Church: which were in vaine if the partie were no member of the Church. If any one that is called a brother (saith S. Paul) bee a fornicator, couetous, &c. with such a one eate not, 1. Cor. 5. 11. and he addeth, what hauehave I to doe to iudge them that are without? doe yee not iudge them that are within? Now here the former order must be obserued; that first a man must correct himselfe, secondly his family and kindred, next a brother of the same congregation with him. And if good order be obserued, he may admonish a brother that is a member of another particular Church; but beyond this we may not goe, though we must carrie our selues so to them that are without, that by our good conuersation we may winne them to God. And further this is to be knowne,Outward dignity frees none from correction. that in the Church of God, authoritie and dignitie frees no person frō brotherly correction; whereupon Paul biddes the people of Colossa, to say vntounto Archippus their Pastor, Take heede to thy ministerie, which thou hast receiued of the Lord, that thou fulfil it, Coloss. 4. 17. And hence we may learne this dutie; when we offend in word or deede, wee must submit our selues willingly to brotherly correction; wee must not say, as one of the Israelites that stroue with his brother, said vntounto Moses for reproouing him, who made thee a iudge and a ruler ouer vsus? but beingExod. 2. 14. faultie, we must submit our selues to the correction of our brother, though we be aboue them in place. It is better to heare the reproofe of a wise man (saith Salomon) then the song of a foole, Eccles. 7. 7. It may be the song of a foole will more delight vsus, but sure it is, the wise mans reproofe is farre more profitable. This Dauid testified, by desiring that the righteous might smite him, Ps. 141. 5. accounting it as a pretious balm vponupon his head, which he would neuer want: yea, nature it selfe doth teach vsus this, that it is better to be reprooued euen of an enemie, then to bee praised of a friend: according to that of Salomon, Open rebuke is better then secret louelove, Prou. 27. 6.
III. Point. For what is a brother to bee admonished or corrected?The matter of reproofe. not onelyonly for great offences, but for lesser sins: we must pull out not only beams, but strawes and motes out of his eie; for here lesser sins are as strawes and motes to greater sinnes, which be as beames and posts. The reason why we must correct our brother for s…al offences, is because eueryevery great sin hath his beginning of some little & small sin; & therefore it is a dutie of brotherly correction, to cut off sin in the head, before it growe out to the full. Thus the Lord dealt with Caine, Gen. 4. 6. he reprooued him for his wrath & malice against his brother, testified by his sad countenance, before he slew his brother; but Caine not yeelding to the Lords reproofe, came at last to the grieuous sinne of murther.
In this third point we may take a view of that heauenly order which Christ hath left in his Church, for the reformation, not only of greater crimes, but of lesser sins; for there be many sins committed which cānot be corrected by the sword of the Magistrate, neither yet by the publike censure of the Church; as lying, foolish lesting, & other offences in behauiour & attire; yet these will not Christ permit to be in his Church, & therefore hath prouided brotherly correction to cut them off.
IV. Point. How is brotherly correction to be performed? AlthoughThe manner how to reprooue. the maner of brotherly correctiō be not here expresly set down, yet it is implied, where it is said, Then shalt thou see cleerely, &c. I will stand a little to shew how this dutie is to be performed. In brotherly correctiō these things are required; 1. Christian wisdome to see cleerely into the fault, & also how it is to be amēded. The author to the Hebrews makesHeb. 10. 24. it the duty of eueryevery Christian to obserue his brother: not for this end, to vpbraid him with his faults; but that he may rightly discerne thereof, & also know how to correct him. And here comes a common fault to bee reprooued, many are forward and hastie to correct their bretheren, but yet it shall be vponupon bare rumors & vncertain grounds, they wil not stay till they know the fault throughly and certainly, wherupon it comes to passe many times, that the reprouer bears the blame; for the party reproued saith, there is no such matter, the thing is otherwise, & so the other becomes a rash censurer. 2. In christian correction, there must be obseruation2 of fit circūstances; as time & place; els the good admonition may be lesse effectuall. We shall see the practise of this in the word of God, Abigail obserued a fit time to reprooue her husbād for his churlish answer1. Sam. 25. 36. 37. to Dauids seruants, and therefore told him not of it till his feast of sheep-shearing was ended, & the wine gone out of his head. 3. The maner3 of our brothers offence must be considered, whether it proceede of humane frailtie, or otherwise; if his fault proceed from humane frailtie, then Pauls lesson may be practised, Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes. The phrase there is borrowed frō Surgeons, who being to deale with a broken ioynt, wil handle the same very tenderly; and so must they be dealt with in reproofe, that sinne of humane fiailtie. Example of this mildenes in reproofe we hauehave in Nathan, who reprooued Dauid in a parable, and so brought him to condemne2. Sam. 21. 1, 2. &c. himselfe: & the Apostle Paul reproouing the Co…inthians in the beginning of the first Epistle, doth include himselfe & Apollos in the same reproofe, as though they had bin guiltie of the same crime, 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God, though he allow him to vse rebuke & reproofe, 2. Tim. 4. 2. yet he bids him, Exhort an Elder, therein giuing good directiō for…. Tim. 5. 1. admonition: if the partie be an Elder, though reproofe be not vnlawfull, yet it is not so fit as exhortation: and the like mildenesse must be vsed toward all those that sinne of humane frailty. But if the offence proceede from wilfulnes and obstinacie, then the iudgements of God must be denounced against them to driue them to repentance. 4. EueryEvery one4 that is to correct another, must consider himselfe, and his owne estate, knowing that of himselfe he may fall into the like offence. So Paul bids them that are to seeke the restoring of such as are fallen, to consider thē selues, Galat. 6. 1. 5. Brotherly correction must bee deliuered with5 Doctrine and instruction: 2. Tim. 4. 1, 2. I charge thee before God, to reprooue, exhort, and rebuke, with all long suffering and doctrine. He that will admonish, must first himselfe be resolued, that the thing done is a sinne, then he must propound it to the partie, as a sinne out of Gods word; and deliuer the reproofe, not in his owne name, but in the name of God; so as hereby the partie may know himselfe to hauehave offended, and also say, that he is reprooued of God himselfe rather then of man. This ought all superiours to practise, in correcting and admonishing their inferiours; they must not goe thereto in rage, but in long suffering; nor rudely, but with doctrine, that the partie offending may see his fault. And thus much for this dutie of brotherly correction.