Exposition of 2 Thessalonians, Exposition · Chapter 3 · Verse 14, 15
VERS. 14, 15.
If any man obey not our ſayings by this Epiſtle, note that man, and hauehave no company with him, that he may bee aſhamed.
Yet count him not as an enemie, but admoniſh him as a Brother.
AFter caueat giuen to regulars, he returnes to the inordinate: giuing new order for their cenſure, in caſe they continued refractarie after new warning giuen by this Epiſtle: where is 1 the puniſhment of two branches: 1 note him: 2 company not with him.
2 Mitigation of the puniſhment; or rule of moderation correctiuely annexed, that through miſtake they ran not to extremity, ver. 15.
If any man, of what ranke or qualitie ſoeuer, now obey▪ not, Note him. Impartially he requires Church Cenſures to proceed againſt all contumaciouſly exorbitant: ſee 1 Cor. 5.11. a like ſiquis. To Timothie the charge is giuen with ſolemneſt obteſtation, little leſſe then adiuring, 1 Tim. 5.21. So Ambroſe bare himſelfe to Theodoſius the Emperour; who, not onelyonly ſubmitted to the cenſure, but euer honoured, admired the Biſhops carriage.
Ʋſe Whither is it more happy, or more miſerable to be Great? can any tell me? As the times now goe, more miſerable.lAmos 7.10, 13 Amos may not come at Bethel, his words are too heauie. Nathan is too plaine to be a great mans Chaplaine; they louelove to be quiet in their ſinnes. Cenſures are growne timorous to approach Nobles or Gentrie. That horrible and filthy thing is committed in the Land. The Propets propheſie lies; the Prieſts receiue gifts, and the people delight to hauehave it ſo: And what will ye doe in the end thereof? The happineſſe of greatneſſe ſeemes this onelyonly; as the great fauourite at Rome, peccandi licentiâ Faelices appellantur: As the Iſraelites into Canaan, ſo paſſe theſe to their Hell, no dogge opening mouth, or wagging tongue againſt them: yet was there as great as the greateſt, whoſe prayer was, Let the righteous ſmite me friendly and reproue me; who eſteemed it as precious, as the ſoueraigneſt balſome, Pſal. 141.5.
1 WhymEzech. 13.22. ſtrengthen we the hands of the wicked, that he cannot returne from his wickedneſſe? 2 Why hazard we the vulgus to infection, impenitency? Saw you euer greatneſſe fall alone? 3 minde that of the ancient Hulderike: how ſhall their ſoules at laſt clamour and curſe vsus? when they feele the torments, which holeſome ſeuerity might hauehave kept them from.
Obey not our ſayings by this Epistle: ſo I thinke muſt be the reference, and not to foreign: q. d. If to this new monition by this Epiſtle they bare themſelues refractary, then ſpare not, but note them.
Contumacie in ſmalleſt ſinnes is more then a little hainous, makes lyable to ſeuereſt Cenſure: ſee Mat. 18.17. compare Num. 15.30. ad 37. 1 Arguing contempt of Authoritie, Numb. 15.31. 2 Deſperate obſtinacy in the offender.
Ʋſe 1 Clamours are frequent againſt abuſes of excommunication. A lack way they ſay its made for fees; and that thunderbolt is caſt out at ſmalleſt offences. Gouernours hauehave age; proſe reſpondeant: this onelyonly conſider: though the ſinnes be little, yet ſhould the ſinner be contumacious? The lazing of theſe loyterers is not numbred amongſt mortals: nor ſets the delinquent in ſtate of enmity with God, verſ. 15. yet contumacie therein, Paul orders to be cenſured with ſome kinde, and degree of Excommunication.
Errare poſſum, ſaid Saint Austine, Haereticus eſſe nolo. Ʋſe 2 Let it be our minde for frailties, for lighteſt offences; there liues not the man on earth ſo iuſt, that doth good and ſinnes not, Eccl. 7.22. yet farre be it, that our hearts ſhould be nEcel. 8.11.ſet in vsus to doe euill: obfirmed againſt all monitions, reproofes, cenſures tending to reforme vsus; that argues vsus deſperately contumacious.
Euidences of it: 1 to deſpiſe admonition, Prou. 12.1. 2 more to hate the reprouer, Prou. 9.7, 8. 3 yet more, to be exaſperated by admonitions to become more vile; Sodomites, Gen. 19.7, 8, 9. 4 height of it, when God afflicts, and we pIer. 5.3.ſorrow not, norqAmo. 4.6. &c. amend; butrIſai 1.5. encreaſe our reuolting.
There growes vp with it, 1 ſtupifaction of Conſcience: 2 obſtinacy of Will: 3 infatuation of Iudgement, Iſai 5.20. Rom. 1.28.
The puniſhment: foreign: Note that man: ſome rather render notice, or ſignifie him: the word ſignifies both, Note him with a brand of infamie; or notice him as infamous to the Church, that all may auoid him.
Conſent of beſt Interpreters is; that ſuch noting, ſignifying, or noticing him to the Church, is the ſame at leaſt in ſome degree with Excommunication: Saint Austine ſo iudgeth lib. 3. Cont. Epiſt. parmen. cap. 4. Theophylact alſo ad locum. But whether of like nature and extent with our greater or leſſe Excommunication, in both which is excluſion from communion in Sacris, is not aptly reſolued. Is it perhaps Caietanes middle betwixt the two; their debarring the Temple, Table, conuerſation of the faithfull? Quaere: for I reſolue not: Estius his reaſons ſway me to thinke the greater Excommunication, or giuing vp to Satan, is not ment: for Saint Paul allowes them not to be accounted enemies; nor were their ſinne, though ioyned with a little ſtiffe contumacy, ſo enormious as to promerit it. Nor the leſſe, as now tis in vſe with vsus: for therein is no interdict of Societie. Perhaps then its ſome other degree of ſuch Cenſure now grown out of vſe: implying their publique noticing or pointing at by name in the Congregation, by the Gouernours of the Church, that they were ſuch as from whoſe ſocietie the people muſt abſtaine.oSee Pro. 15.5 And this may be the note of Infamie ſet vponupon them: iudicent docti.
And hauehave no company with him, that he may bee aſhamed. The ſecond kinde or degree of puniſhment added to their publique deſignement by the paſtours, concernes the people for execution: have no company with him, after ſuch publique denouncing him vnmeete for it: And is amplified by the end, or poſſible fruit, that he may bee aſhamed. As touching the kinde or degree of Society here interdicted vsus, hath bin treated ad ver. 6. And is here explicated in the very terme choſen to expreſſe it. foreign. Be not mingled with him. If I be not deceiued, hee meanes in ſuch inward and intimous familiarity, as is betwixt a man and his friend: quid hoc ad Sacra?
But notice it a puniſhment more then a little grieuous to be ſecluded from familiar Society with Gods Children: here if any where it hath place of Salomon, ſEccleſ. 4.9, 10va ſoli; when a man liues as an out-caſt from amongſt Gods people. What a benefit did Dauid eſteeme it? thattPſal. 142.9. the righteous ſhould reſort vntounto his company; and not without cauſe: ſo many comfortable bleſſings accompany it: ſo many aduantages to our bettering in goodneſſe: 1 walke with the wiſe, thou ſhalt be wiſe, Pro. 13.20. with the holy thou ſhalt learne holineſſe; their example will allure, excite, inflame thee to holy emulation: 2 their lips will feed thee, with counſell, exhortation, inſtruction, Prou. 10.21. ſo is their ſpeech gracious moſtly alwayes, fit to miniſter grace to the hearer, Eph 4.29. Did not our hearts burne in vsus, when he talked with vsus in the way and opened to vsus the Scriptures? Luk. 24.32. 3 How bridles it paſſions, not yet ſo well maſtered, corruptions not fully mortified, deſiting, (Lord, how oft? how eagerly,) to breake out and vent themſelues? the awe of ſuch preſence much reſtraines them. Nunquam ad te accedo, quin diſcedam doctior, ſaid he in the oratour. Not ſhalt thou to ſuch company, but thou ſhalt depart Sanctior: opportunities are there euer obuious, to receiue or doe ſome good: penall therefore it muſt needes be deemed, to be ſecluded.
Ʋſe Is it our pride, or melancholy, or wrath, or loathneſſe to be reproued, or lacke of louelove to goodneſſe, or what, that makes vsus willingly ſequeſter from ſuch ſocietie? Abſint. Farre be they all from Gods children: why doe we thus wilfully detriment, puniſh our ſelues, depriuing our ſelues of ſo many holy helpes towards heauen: Can u1 Cor. 12.21.the head ſay to the foot, the eminenteſt to the meaneſt Saint, I hauehave no neede of thee? Saint Paul, a great Apoſtle, thought yet he might be edified by peoples mutuall faith, Rom. 1.12. More let vsus tremble to merit excluſion, by 1 Scandalouſneſſe: 2 or other *Eph. 4.30.grieuing the holy ſpirit of God in the hearts of his Saints.
The end or iſlue of ſuch puniſhment, that he may be aſhamed. This, though not vertue, yet vertuous affection, God hath appropried to the nature of man; other creatures, as they hauehave no ſenſe or apprehenſion of what is turpe, and matter of reproach, ſo nor touch, nor tincture of ſhame: the vſe of it in mans nature, is to be a bridle to ſenſualitle; monitor, to keepe decorum, &c.
Kindes of it, the ſonne of Sirach notes two, Eccleſ. 4.21. 1 there is a ſhame that bringeth finne; ſuch as our Sauiour points at, when we are aſhamed to confeſſe him or his Goſpell; or when its reſtraint from any good duetie: as if there were turpitude in vertue, which is our glory.
2 And there is a ſhame that bringeth worſhip and honour: as what reſtraines from euill; or but ſignifies our apprehenſion of turpitude in the euils committed: It giues hope of correction and amendment: as the Philoſopher, Erubuit, ſalua res eſt.
Its both a preparatiue to repentance, and a conſequent and ſigne of it. Arguing the minde and iudgement ſo far reformed, that it now ſees turpitude in ſin, and inclines to deteſt and flye from it: wherefore alſo its here put tranſumptiuè t to denote repentance.
That it accompanies Repentance to ſhame at euill, at leaſt to account it ſhamefull: ſee Ier. 31.9. Rom 6.21. And as to me it ſeemes, more kindly teſtifies it, then ſorrow or griefe for ſinne; which iſſues oft out of feare, or ſenſe of wrath; rather then, as ſhame, out of turpitude apprehended in ſinne.
Ʋſe Deſperate forlorne times theſe are; hee ſlanders them not, who ſaith they are as farre from repentance, as they are from ſhame. ThexIer. 3.3. whores forehead, theyIſai 48.4. brow of Braſſe complained of in the Prophets, is the temper, the complexion of this generation: fowleſt ſinnes, and more then beſtiall, that Saints and morall heathens would bluſh to name: how many glory in and make matter of boaſting? Their drunkenneſſezHoſ. 4.18. ſtinkes in the noſtrils of God and men; and yet theyaIſai 5.22. vaunt it as point of manhood.bIer. 5.7, 8. Aſſembling by companies into harlots houſes, they ſhame at no more, then Horſe or Mule that hauehave no vnderſtanding: were they aſhamed when they had committed theſe abomination? They were not aſhamed, neither could they hauehave any ſhame. And ſhall not I viſit for theſe things ſaith the Lord? ſhould not my ſoule be auènged of ſuch a Nation as this!
Such impudency you ſhall obſerue to iſſue, from 1 fearefull inſaluation of iudgement; no leſſe, then what Paul ſtiles thecRom. 1. reprobate minde, Iſai expreſſeth and cries woe vntounto, vnderunder the name, ofdIſai 5. calling good euill, and euill good.
2 Elſe from violent and boyſtrous affections, ſo bewitched with the pleaſures of ſinne, that blindely they carrie a man, toeHoſh. 4.2. breake through ſhame, feare, confidence, or whatſoeuer ſtands in their way to binder from their Idole.
3 Or from commonneſſe of the ſinne, and cuſtome receiued amongſt the people, with whom they dwell: In Sodome it was no ſhame to lay the Sodunite; ſo had old and yong, people and Princes made in where of faſhion. And amongſt vsus, how many ſinnes, monſtrous in a gracious eye, are growne into faſhion? into eſteeme of habitiments neceſſary to make vp the compleat Gallant? And matter of blemiſh and imputation its growne not to doe as the company; not to runne with the luxurious to the ſame exceſſe of riot.
4 Or, which is not the leaſt ſtrength of this impudence, addes ſteele to the braſſe of the bow, promiſcuous admitting to the ſocietie of the ciuilleſt; welcome entertainement, and chearefulleſt countenance ſhowne to ſuch miſcreants, from men in authoritie, euen ſuch as profeſſe to know and feare God: when may we hope to ſee in ſuch faces the colour of vertue, whoſe vices finde ſuch friendly countenance from vsus?
That not without cauſe Paul orders theſe inordinate to be excluded from company of Gods people: It was in his iudgement fitteſt to worke in them penitent ſhame: fitneſſe thus iudge of: 1 Man is by nature Animal politicum, a ſociable creature. They are not more perfect, but more extrauagant, who affect lone-neſſe. Aues praedariae flocke not together; they louelove to flye alone. And in long experience we hauehave found it true: Thoſe Solitaries of the Romiſh Church, vnderunder pretence of more ſanctitie and contempt of the world, hauehave but gaped after the prey; are growne the fatter, by not diuiding the ſpoile. But, except ſuch ſeeming Saints, or ſome barbarous foreign, eueryevery mans foreign carries him to ſocietie. What now? when manners grow ſo intollerable, that eueryevery man ſhuns his conuerſation; how is he occaſioned, to iuquire into the cauſe? to be loathſome to himſelfe, whom none vouchſaſeth company, or courteous greeting.
2 Adde hereto that naturall ambition, that meere Swaines are affected withall; to be counted ſome-body in the neighbourhood where they liue: fearefull and deſperate hauehave iſſues of ſcorne beene, in men, as we would deeme them, ſcarce ſenſible of contempt.
3 But in the Church, where they are all fPſal. 15.4.honoured that feare the Lord; none contemptible, but whom vice makes vile: where we hauehave taſted benefits of ſocietie of Saints, participated honourable eſteeme, while our courſes were holy; here to become an outcaſt, a ſcorne of ſuch men; how couers it the face with ſhame and confuſion, pierceth deepe the heart, where is any liue ſparke of ſeede of Grace?
Ʋſe The fitter it is to work penitent ſhame, the more ſhould be our Care to practiſe what is preſcribed: Sequeſtring the diſorderly from our friendly Society. Oh that wee might hope to ſee wickedneſſe grow baſhfull; ſo modeſt, but as of old: whengIob 24.15. adulterers waited for the twie-light, and bemantled themſelues with darkeneſſe: That drunkenneſſe and Reuelling might be but h1 Theſ. 5.7.night-workes: The ſun at noone no witneſſe of ſuch abominations. But now they iIſal. 3.9.declare their ſins as Sodome and hide them not: what maruell? While ſeeming fanctitie giuegive them countenance; ſcarce any is ſo holy, as to with-hold their God ſpeed. See Annotata ad ver. 6.
Yet count him not as an enemie; but admoniſh him as a Brother.
The Rule of moderation in the puniſhment. Count him not as an enemie; to God, or goodneſſe, or the Chriſtian name; as if in our Sauiours language he had ſaid; let him not, for all this, be to thee as an heathen or Publican: which makes me thinke, Pauls noting or notizing them to the Congregation, is not Excommunication Complete.
Yet count him not as an Enemie. Not? When ſtiffely, after new monition, hee continues inordinate? In no caſe. As if Paul meant to teach vsus that paradoxe; There may be Grace where is not thorough Reformation, where appeares ſtiffeneſſe more then a little, in continuing ſome delinquences. Aſa and Iehoſhaphat are numbred amongſt the Righteous; yet ſtood the high places in vſe all their daies. Of Aſa and his Reigne thus ſpeakes the Scripture.k1 King. 15.14. They put not downe the high places. Neuertheleſſe Aſas Heart was vpright with the Lord all his daies. Thus vnderſtand mee to meane thorough reformation: not onelyonly of the degrees, which no man in this life reacheth vntounto; but of the parts of dutie: ſome parts of duty may fall to be omitted, ſome ſinnes continued, and yet grace renewing bee in the heart. 1 There are ſinnes in themſelues, that are not ſo to vsus; in our knowledge and apprehenſion: may not ignorances ſtand with Grace? Who then is Gratious? In many particulars, latet quod iuſtum eſt: Auſtin.there arelPſal. 19.12. ſecret, that is, vnknowne ſins which Gratious Dauid prayes to be cleanſed from. 2 Where our ignorance lies, may there not bee ſtifnes in continuing the ſins, without impeachment of our gratious eſtate? 3 Where meanes of conuiction are affoorded, but the minde not inlightenend to diſcerne ſtrength of Reaſons, Is it not poſſible, thinke you, there may be grace, though the ſin continued? This Rule I walke by; where I ſee obedience extended to the latitude of knowledge; and honeſt purpoſe, to correct what God ſhall heereafter euict to be ſinfull, to that man I allow the opinion of Gratious
Vſe Vncharitably Cenſorious we are growne aboue meaſure: when eueryevery peccadill is thought incompatible with grace; when Ignorances or infirmities are deemed repugnant to ſincerity, point deuiſe a man muſt iumpe in Iudgement and practiſe with vsus, elſe wee proclaime him none of Gods halfe Anathema, for my part, to him, who wilfully & againſt his knowledge violates minima mandatorū: of him, who in greater is inuincibly ignorant, and ſo ſinnes, while Iudgement is ſound in fundamentals of Faith, practiſe reformed in ſubſtantials of vndoubted moralities, I wil hope as Paul, God will in mPhil. 3.15.time Reueale; In the interim affoord him my ſuffrage to be an Iſraelite indeed.
But admoniſh him as a Brother. The ſecond Branch of the Rule. Where is, 1 Actus: Admoniſh him. 2 Modus, as a Brother. Although for my part, I thinke Saint Pauls foreign here to denotenIoh. 11.14. veritie, not ſimilitude; or rather to bee taken rationally; becauſe a Brother; yet by inference falles in the Modus; for if a Brother, why not ſo to be vſed in admonition?
1 Actus: Admoniſh him: who hath leiſure, may conſult to this pointoThom. 2a 2 a q. 33. Thomas and other Schoolemen; ſomewhat voluminouſly, yet profitably handling the dutie and circumſtances; vnderunder the title of Brotherly correption.
Thus they deſcribe it; Charitable minding the Brother to amend his life. Termes of Scripture at three, expreſſing ſo many degrees of it. 1 foreign; minding,pTit. 3.1. Remembrancing, putting in minde of dutie, without any ſo much as tartnes in proceeding. 2q2 Cor. 2.6. foreign or foreign; a paenous kinde of warning ioyned with reprehenſion. 3 foreign;r1 Tim. 5.1. Obiurgation, or tart chiding, and without ſome acrimonie of ſpeech, and termes of Rebuke or Reproch. They well aduiſe, and ſutablie to the Apoſtle, that with chaſtening or chiding reprehenſions people may not meddle; that being appropried to thoſe in authority.
2 Whereof? The generall is of mending their amiſſe: particulars auaileable that way are; 1 If we minde them that their fact is ſinful; there be that ſin of ignorance, cauſe them to know their tranſgreſſion; ſhew them their ſins, Iſai. 58.1. 2 Tim. 2.25.
2 Of the greatnes of their ſin according to the kinde, degree, or circumſtances of it. Its natural to moſt, to little their ſins; thence iſſues little regard to auoide or amend them. 3 Of the perill or hurtfulnes of ſin; the ſtaine, guilt, puniſhment that follow it.
3 Whom concernes it to performe? Reſp. ſLeuit. 19.17. Iam. 5.19.EueryEvery growne or vnderſtanding Chriſtian. Whither he be in charity or not, matters not in reſpect of obligation to the dutie, though much to the Regular performance.
We liue me thinkes, vnderunder a generall deluge of iniquity; likely, for ought I ſee, to encreaſe to more vngodlineſſe; what thorough impunity in Magiſtrates, timorouſneſſe of Miniſters, and what for neglects of people: who, whither out of opinion that its proper to miniſters, or through want of zeale for God, or compaſſion to their Brethren, or thoroughtAm. 5.13. prudence, becauſe the time is euill, are growne too ſilent and remiſſe in this dutie.
Yet 1 is the mandate peremptorie: 2 omiſſion cenſured, hating of our Brother, Leuit. 19.17. 3 and where are our bowels of compaſſion to the ſoules of our Brethren? Iude ver. 23.4. Is it nothing that our Sauiour ſaith? Thou haſt wonne a Brother, Mat. 18.15. more to mee it ſounds, then thou haſt wonne a world. Nothing? That thou ſaueſt a ſoule? Couereſt a multitude of ſinnes? Iac. 5.20. 5 Nothing, that by omiſſion we participate guilt of their ſinnes? Are guilty of bloud of ſoules? Qui proximi mala conſpiciunt & ſilentio praetereunt, quaſi conſpectis vulneribus vſum medicaminis ſubtrahunt. 6 If none of theſe moue, yet let our owne perill touch vsus: One Achan ſinnes, all uIoſh. 7.Iſrael flie: wherefore? Saith Auſtin, their eye was not on their Brethren to preuent their medling with the curſed thing. And for this, ſaith the ſame Author,*Auguſt. in de Ciuitat. Dei Chriſtians alſo taſte violence of Gothes and vandales, for that they were not monitors to heathens to amend their Idolatrie.
4 Whom muſt we admoniſh? Is the next queſtion. Reſp. EueryEvery Brother, that is childe of the Church; that's out of queſtion. But thinke you thoſe alſo that are without? Reſp. Lot was monitor to Sodomites; and, mee thinkes, the precept holds for aliens, turne and cauſe others to turne, Ezech. 18.30. eſpecially if cohabiting with vsus, 1 Cor. 7.16.
But may Inferiours meddle with Superiors? Reſp. If they be Brethren, why not? Keeping their duetifull reſpects of obſeruance.xIob. Iob deſpiſed not the iudgement of his ſeruant contending with him. Naaman liſtens to his ſeruants counſell, 2 Reg. 5.13, 14.
Yet are there ſome, whom wee are inhibited to deale with all. 1 Knowne Apoſtates: for them, Iohn warrantsy1 Ioh. 5.16. not to pray; nor them, any wiſe, to admoniſh. 2 Pertinacious heretiques already moniſhed, and yet refractarie, reiect, Tit. 3.10. 3zMat. 7.6. Scorners, men ſet downe in that chaire of Peſtilence deale not withall; what ſhalt thou purchaſe to thy ſelfe? but a blot, hatred, and vnneceſſarie perill.
What to thoſe pearles of ſacred admonitions? But Swiniſh contempt: See Pro. 9.7. Mat. 7.6.
It were wiſedome, if men could temper that, which they terme their zeale in this behalfe; I meane, ſpare moniſhing, where is iuſt cauſe to feare their owne certaine danger, or ſcoffing ſcorne of holy admonitions.
Whereof? Reſp. Of their ſinnes that they may amend them. L. But thinke you of their venials, their lighter offences? Reſp. Yes, euen of them. 1 They hurt with their multitude; hoc facit ſentina, quod fluctus irruens. And though they hurt not as thunderbolts, yet as haileſtones. 2 They make way to greater; as little thieues open the windowes or doores to ſtouter villaines. 3 Beſides that there are ſome connexed with mortalls, and ſtrongly incline thereto; ſuppoſe wanton lookes or ſpeeches to the Act of whoredome. 4. And wee are not ignorant of a2 Cor. 2.11.Satans wiles; of thebHeb. 3.13. deccitfulnes of ſinne. Nemo repentè fit peſſimus.
Yet eſpecially of greater: 1 They more hurt by waſting Conſcience. 2 Conuiction of conſcience is eaſier; and humiliation, the end of monition, more probablie attained.
What of priuate offenſes? Fall they alſo vnderunder our cenſure? Reſp. Of theſe is that of our Sauiour to bee vnderſtood, if cMat. 18.15.thy Brother ſinne againſt thee; i.e. either hurting thy perſon or fame &c. or te ſolùmſciente; Tell him of it. 1 Priuate ſinnes ſometimes draw downe publique vengeance, Ioſh. 7.2 Hurt the ſoule of the delinquent, expoſing it to perill of obduration, and other vengeance from God; though it dammage not others by example, nor the Church by ſcandale.
Howbeit the rule is, that the monition dIbidem.be priuate; leaſt in labouring to ſalue his conſcience, thou bring hurt to thy Brothers fame. Except perhaps the ſinne be pernicious to community; or the dammage meant in it to anothers perſon, exceed the detriment may come to the ſinners fame: then is allowed cautionate publication. Thus farre of the Act or duty, with the ſeuerall circumſtances pertinent thereto: the Modus followes.
1 The generall is; that it be charitably performed; for we deale with a Brother: and muſt expreſſe louelove no leſſe then brotherly vertues ſubordinate to bee exerciſed in this dutie are, 1 Veritie and iuſtice: whoſe precepts are theſe: 1 That it be crimefull, at leaſt ſome way ſinfull, we blame, for whyeIſai. 5.20. ſpeake we euill of good? What God hath fAct. 10.15.clenſed, why call we cominon or vncleane?
2 Let the crime be euident; ſome conſtant there muſt be of it, more then ſuſpition, or Rumour: elſe wee admoniſh not, but accuſe and ſlander our Biethren.
In both reſpects, are faultings. Our fancie or preiudice ſometimes multiplies ſins; makes more then euer God made: and ouer credulous we are moſt in peiorem partem: whereof though the accuſed may make good vſe, by watching to preuent the ſins charged on him; yee faults the monitor as a falſe Accuſer.
2 Prudence; whoſe Rules are theſe: 1 ThegIude v. 22, 23. temper of the delinquent; muſt be conſidered, and thereto carriage of the monition fitted; wee otherwiſe handle nettles, then thornes: & contra.
2 Qualitie and degree of the ſin muſt be weighed; not to deale withhMat. 7 4. beames, as with moates; nec contra.
3 State and condition of perſons muſt be diſtinguiſhed. That Reuerencei1 Tim. 5.1. &c. to Age or other dignity bee not forgotten: Chriſtianity makes not vnmannerly; nor allowes to be ſo.
4 Opportunity of time and place, much aduantageth the preuailing of admonition. Learne herein prudence of a woman, Abigail, 1 Sam. 25.36, 37.
Diſcretion, ſome indiſcreetely call an Idol. Sure ſhee is a Queene in Ethickes: vertue it ſelfe ceaſeth to bee vertuous, when in hir actions ſhee lackes this guide.
3 Meekeneſſe: to calme our owne paſſions; and not to exaſperate others: was Shimei a monitor? A Rayler rather, 2 Sam. 6.7. &c.
4 Compaſſion, Tangat memoriam communis Infirmitas: piercing aboue meaſure are the expreſſions of it.
Thus thinke 1 Seedes of all ſinnes are in thee. 2 Either thoukTit. 3.2, 3. haſt bin tempted. 3 OrlGal. 6.1. maiſt be tempted; ſo need compaſſion as much as thy now delinquent Brother.