Knowledge and Practice, Part 2 · Chapter 16
CHAP. XVI. Of Chriſtian and Brotherly Reproof.
THat excellent and Chriſtian Duty of reproving and admoniſhing an offending Brother, is (in theſe daies) too much neglected, and grown out of uſe; though it be the realleſt good turn that can be done from one man to another. Men are forward enough to ſcoffe and deride the ſinful miſcarriages of others behind their backs; but few there are that make Conſcience of reproving them ſeriouſly and ſoberly to their faces: When people fall out and are angry, then ordinarily out comes all that they know (and perhaps more too) in a rude and paſſionate manner to diſgrace each other: But how ſeldom do they admoniſh one another in love, in order to their amendment and the ſaving of their ſouls? Being therefore to treat of this duty in this Chapter, let me premiſe that there is a double admonition.
1. Paternal or authoritative.
2. Fraternal or charitative.
Of this latter onelyonly I intend to diſcourſe here, and I ſhall ſhew,
1. What great and preſſing Arguments there are for it.
2. Shall endeavour to remove the main prejudices and objections that lie againſt it.
3. Shall ſhew how, and in what manner it is to be performed.
4. Give ſome reaſons why it ought to be exceeding kindly taken by thoſe to whom it is performed, and whoſe benefit is thereby intended.
Of the firſt, the Arguments for this Duty.
I. We have Commands for it, both in the old and new Teſtament.
Levit. 19 17. Thou ſhalt not hate thy Brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him.
Mat. 18.15. Moreover if thy Brother ſhall treſpaſs againſt thee, go and tell him his fault between thee and him alone, if he ſhall hear thee, thou haſt gained thy Brother.
Eph. 5.11. And have no fellowſhip with the unfruitful works of darkneſſe, but rather reprove them.
II. Hereby we may much advance Gods Glory, may diſcountenance ſin, may promote Piety in the world. Many ſins may be ſuppreſsed, if ſtanders by would but bear witneſſe againſt them, and give check unto them by a wiſe and mild reproof.
If we can but perſwade men to break off their ſins, and embrace the waies of Holineſſe, we ſhall thereby bring much honour and glory unto God. And what ſhould not we poor Creatures do, to advance the Glory of ſo Gracious a Father?
III. 'Tis the moſt bleſsed and charitable work we can poſſibly be employed in, viz. the reſcuing of precious ſouls out of the hands of Satan, and ſaving them from everlaſting perdition, Jam. 5.20. He which converteth the ſinner from the errour of his way, ſhall ſave a ſoul from death, and ſhall hide a multitude of ſins. We read, Exod. 23.4. If thou meet with thine enemies Oxe or his Aſſe going aſtray, thou ſhalt ſurely bring it back to him again. V. 5. If thou ſee the Aſſe of him that hateth thee, lying under his burden, and wouldſt forbear to help him, thou ſhalt ſurely help with him. Should we take pity and care of our neighbours Oxe or Aſſe, (yea though it were our very enemies) and not of his Soul? If thou heareſt men ſwear, toſſe Gods Name vainly and lightly in their mouths, jeſt with his Word, talk filthily, deride Holineſſe, ſlander good men, plead for prophanneſſe, or ſeeſt them walk in unconſcionable courſes; Oughteſt thou not to admoniſh ſuch men, and to intreat them to bethink themſelves, and to conſider whither ſuch courſes tend? If thou ſhouldeſt ſee a man tottering on the brink of ſome deep and diſmal pit, where he muſt needs periſh if he fall in, hadſt not thou a hard heart, if thou wouldſt not catch hold of him, and endeavour to ſtay him? Alas! Why do not men conſider then what it is to fall into the bottomleſſe pit of Hell, and to lie there in everlaſting burnings.
IV. We ſhall hereby keep our ſelves from partaking in other mens ſins. By neglect of this Duty, we may become acceſſary to mens going on in ſinful courſes, and diſhonouring God; and ſo draw upon our ſelves the guilt of their ſin and ruine. But if we faithfully admoniſh offenders, we ſhall hereby deliver our own ſoul, and if they periſh, they periſh to themſelves. Paul could not have ſaid, Acts 20.26. I am pure from the bloud of all men, if he had not been a faithful reprover, as well as a diligent inſtructer.
V. If this Duty were conſcientiouſly practiſ'd, it would rob Satan of one of his greateſt advantages to deſtroy ſouls, which is, the faſhionableneſſe and creditableneſſe of Sin. It would diſcredit ſin, and bring Chriſtianity into reputation: It would drive away that frivolous, impertinent, empty Converſation, that wanton, noiſom diſcourſe, that paſſes for the only entertainment of this corrupt world. It would drive away backbiting, judging, cenſuring, rejoycing in the folly and ſhame of others, which are the very bane and ſhame of converſe and ſociety,
VI. The advantage is great that will acrue unto us, if we diſcharge this Duty faithfully, Dan. 12.3. They that be wiſe ſhall ſhine as the brightneſſe of the firmament, and they that turn many to righteouſneſſe, as the Stars for ever and ever. Prov. 24.25. To them that rebuke the wicked, ſhall be delight, and a good bleſſing ſhall come upon them. A great delight will ariſe in their ſouls from the teſtimony of their Conſciences, that they have endeavoured to diſcharge their Duty; and a good bleſſing from the Lord will come upon them for it.
So much of the Arguments for this Duty: I come now to the ſecond thing; Namely, to remove the prejudices and anſwer the Objections that are conceiv'd againſt it.
Obj. 1. 'Tis hard and painful and uneaſie to fleſh and bloud to practiſe this Duty. I ſhall be thought uncivil, rude, impertinent in moſt companies where I come: I ſhall be laughed at for my pains, or jeer'd for my preciſeneſſe (and 'tis hard to bear diſgrace) or I ſhall get ill will and anger from the party I reprove, and I am fearful of giving offence, &c.
Sol. Hath God commanded thee a Duty, and wilt thou not do it for fear of offending man? Is it not a ſad caſe, we ſhould more fear to diſpleaſe a ſinful creature, by admoniſhing him of his ſin, than to offend God by neglecting our duty? This Objection ſuppoſes a man loath to ſerve God or his brother of that which coſts him any thing. Art thou to let him drop into Hell quietly, for fear of angring him, or deriving ſome of his diſpleaſure upon thee? Art thou out of fearfulneſſe or baſhfulneſſe, out of a ſluggiſh cowardize, and want of zeal to the Glory of God, and the good of thy brother, to be ſilent, and to comply with him in his ſin, and let him go undiſturbedly to Hell? The civility of not reproving a brother (when there is need) amounts to this, to have the heart to ſee him be poiſon'd, and not dare preſent him with an Antidote, leaſt that ſhould let him know he is conceiv'd to be in danger of periſhing. Should ſuch an irrational cuſtom come into the world, to make it uncivil for Schollers (when they meet together) to talk of books; allowing them any other kind of diſcourſe but that which tends to the bettering one another; What were to be done by Students in this caſe, but to take up a reſolution to bear down this irrational cuſtom by bringing in the contrary? So truly, if it be the civility and mode of the world, to talk prophanely, to ſcoffe at Religion, to deride ſtrictneſſe, &c. and muſt be counted rudeneſſe and unmannerlineſſe to diſcharge this duty of admoniſhing an offending brother, or ſpeaking any thing to him, that may tend to the ſaving his Soul; What ſhould all ſober Chriſtians do in this caſe, but even reſolve unanimouſly to bear down ſuch an irreligious cuſtom (which betraies many ſouls to everlaſting ruine) and to be no more puſillanimous and faint-hearted, but faithfully to practiſe this excellent, though diſrelliſhed duty, maugre all oppoſition from the world? And this were the way to bring Piety into repute, and to make ſin ſneak and hide its head, when it ſhall be ſeen that Religion is own'd and openly avowed by the Profeſsors of it.
Obj. 2. To reprove offenders is to little purpoſe, they will amend never the ſooner.
Sol. Who art thou that thus replieſt againſt God? Do the Duty he enjoins thee, and leave the ſucceſſe to him. Canſt thou tell how, or when, or by what means, God will work upon the heart of a ſinner? Though thy reproof ſhould do no good for the preſent, yet thou knoweſt not what impreſſion it may make, and what operation it may have afterward. The ſeed may take root in the ground, and after many daies ſpring up, though it do not inſtantly. Many ſinners are of a proud humour, and will not for the preſent acknowledge any crime, leaſt that ſhould paſſe for a ſubmiſſion, yet afterwards (poſſibly) upon ſober judging and conſidering the reaſonableneſſe and equity of the reproof, may be willing to amend that privatly upon their own choice, which they would not do upon their brothers admonition. We muſt have patience, and in meekneſſe inſtruct thoſe that oppoſe themſelves, if God peradventure will give them repentance to the acknowledging of the Truth, as the Apoſtle directs us, 2 Tim. 2.25. Men that have taken heart and caſt off this ſluggiſh Cowardize, (which alwaies pretends a Lion in the way, when any duty is to be done) have not repented it in the end, but found much comfort in the performing of it.
Obj. 3. Why ſhould I meddle in other mens matters, and ſo be accounted a buſie-body: I will look to my ſelf, let them look to their own Souls.
Sol. This is an ordinary excuſe, but it ſavours of little Grace. How much comes this ſhort of Cain's ſpeech, Am I my Brothers keeper? St Paul teaches directly the contrary, Phil. 2.4. Look not every man on his own things, but every man on the things of others. We are not born only to conſider our ſelves, but in our ſphear to endeavour the good of others. This coyneſſe, tenderneſſe, niceneſs of reproving any whom we may hope to amend by it, whence ſprings it but from an inordinate ſelf love that will not venture the cenſure of a buſie-body, &c. for the ſafety of a periſhing Brother; though we have Gods Command to back us; which indeed ſhould be a back of ſteel unto us, though we meet with ſome temporal inconveniencies in performing obedience to it.
Obj. 4. I am but a private Chriſtian, and unlearned; I cannot ſpeak ſo as others can. This duty belongs to Miniſters: I hope I may be excuſed.
Sol. This is a duty not only of Miniſters (who are to do it by vertue of their Office) but of every brother or common Chriſtian by vertue of Gods Command, Lev. 19.17. 'Tis a work of Charity, a common Office of one neighbour to another. Thou art not therefore ſo unlearn'd but thou knoweſt that no unrighteous man ſhall inherit the Kingdom of God: That all Liars, drunkards, ſwearers, whoremongers, ſorcerers, adulterers, murderers, thieves, extortioners, covetous, envious, malicious perſons, &c. (that break not off their ſins by timely repentance) ſhall have their portion in that Lake that burneth with fire and brimſtone for ever. As we read, 1 Cor. 6.9. Gal. 5.21. Rev 21.8. Oughteſt thou not therefore to tell guilty perſons of their danger, and intreat them to bethink themſelves, where ſuch courſes will end, and to have ſome pity upon their own ſouls. Alas! 'Tis not ſo much want of knowledge, as want of zeal to Gods Glory, and want of compaſſion to their neighbours ſouls, that makes men ſo negligent of this duty.
Obj. 5. But is this a duty incumbent upon me at all times, whenever I ſee or hear a brother offend? Muſt I not expect convenient ſeaſons to do it in?
Sol. 'Tis true, he that is bound to reprove, is bound alſo to do it as wiſely and prudently as he can. Therefore for the ſeaſon of reproof, a Learned man ſets down this Rule; Whenever admonition may probably do good, to the perſon to whom it is deſigned, and not harm either to him or any other, then, it cannot be unſeaſonable: Whatever cenſure falls on me, it matters not, ſo the brother reproved receive Benefit thereby, and I were the perſon from whom it was due to him, Thus he.
The more private a reproof is (in probability) the more effectual it will be; yet a publick calm reproof (when the offence is publick) may (beſides the good of the perſon to whom it is addreſſ'd) prove beneficial to the whole company. 1. It may give them an example, which poſſibly they may tranſcribe from thy practiſe, though they have not from Gods Precept. 2. It may arraign and condemn the like vices in other men, which are now reprehended but in one. 'Tis good therefore to take the preſent ſeaſon of reproving, except there be hope of ſpringing ſome happier opportunity for this performance at ſome other time, which may make it more prudent and charitable, to defer it till then: But as Felix diſmiſt Paul for that time, and promiſed when he had a more convenient ſeaſon to ſend for him, yet is never read to have done it; or as the ſordid ſcandalous Miſer quarrels with ſomewhat in almoſt every object of Charity he meets with, to excuſe himſelf from Alms-giving; ſo we muſt take heed that we do not pretend unſeaſonableneſs for our excuſe, when 'tis meerly our cowardize or the coldneſſe of our Chriſtian Charity that is the true cauſe of our neglecting this duty. Life is uncertain; we may die, or the party may dy; then he is for ever out of the reach of our Charity. The longer he lies in ſin, the more God is diſhonoured, the more wrath is treaſured up, the harder his heart ordinarily growes, and his recovery will be the more difficult. Therefore St. Jude, ſpeaking of ſecure ſinners, ſaies, we ſhould ſnatch ſuch out of the fire, v. 23.
Obj. 6. But does not our Saviour ſay, we muſt not give that which is holy to dogs, nor caſt pearls before ſwine, Mat. 7.6. And what are lewd ſinners but ſuch.
Sol. Every diſorderly liver is not to be accounted as a dog or a ſwine (in the ſenſe our Saviour uſeth the word:) For of ſome ſuch Paul ſpeaketh, 2 Theſ. 3.15. And ſaith, We must not account them as enemies, but admoniſh them as brethren. Whom therefore we are to account as dogs and ſwine, appears by our Saviours own words in that place, even ſuch as not only out of a ſwiniſh baſeneſſe trample under foot the precious Word of God, offered to them in a reproof, but out of a doggiſh rage and fierceneſs are ready to fly at the throats of ſuch, as out of good will to their ſouls, offer to looſen them from the devils thraldom, and to help them on towards Heaven. Leſt (ſaies our Saviour) they trample them under their feet, and turn again and rent you. If you meet then at any time with ſuch deſperate wretches, that you are in danger of violence from (if you ſtop them in their courſe of ſin) you may forbear medling with them. And ſeeing they will be filthy, let them be filthy ſtill. Seeing there is no other remedy, let them ſwear on, ſwagger on, drink on, and at laſt deſpair, die, and be damned. O ſad condition! Whoſe bowels do not turn within him that thinks of their woful miſery! But as for others (as we have opportunity) let us endeavour their amendment and ſalvation.
Thus much for the Second thing, the removing the prejudices, and anſwering the Objections that are conceiv'd againſt this duty. I come now in the third place, to give ſome Directions for the right practiſe of it.
I. Labour to walk circumſpectly thy ſelf; look well to thy own life and converſation, that it may be (as much as in thee lies) blameleſs and harmleſſe; that ſo thou maiſt be more capable of performing this duty (with advantage) towards others.
II. Look well to thy own heart, that thy ends and intentions be upright and ſincere in this buſineſſe. Take need thou be not moved to this duty out of any proud humour of contradicting or controlling others, or of purpoſe to diſgrace others, or out of vain glory, and a ſecret ambitious deſire of purchaſing to thy ſelf a Name; or for any ſuch by and baſe end; but let thy motive be an earneſt deſire to diſcharge thy duty to God, to abate ſin, and advance holineſs in the world, and to ſave thy brothers ſoul.
III. Look well to it that the thing thou offereſt to reprove, be a fault in it ſelf, and a fault that he is guilty of to whom thou addreſſeſt thy reproof, elſe thou miſtakeſt thy mark.
IV. Before thou ſetteſt upon this work, ſend up fervent prayers (either ſolemn ſupplications, if thou haſt time, or ſecret mental ejaculations) unto the Lord, for the pardon of thy own ſins, and to direct, aſſiſt, and bleſſe thy endeavours to his own Glory, and the amendment and ſalvation of the party to whoſe benefit thy admonition is deſign'd.
V. Let the reproofs thou doſt miniſter, be uſher'd in with prefaces of good will, and mannaged with evidences of love, pity, and real affection to the party reproved. Reproof is a bitter pill, and (ſometimes muſt be lapt up in Sugar and Pap; but not ſo neither, as to make it loſe its operation. When we reprehend the faults of men, 'tis not amiſſe (many times) to commend what is good in them; that they may ſee we are as forward to take notice of what is good and commendable in them, as to reprehend what is evil. And this will make them take reproof the better.
VI. Be ſerious in reprehending others. A looſe and trifling reprehenſion between jeſt and earneſt, uſually doth more harm than good, and rather confirms the ſinner in his ſin, than reforms him. Well may he think, it matters not much whether he leave his ſin or no, when he ſees others make but a jest at it. Solomon ſaies, fools make a mock at ſin, Prov. 14.9. Let thy heart therefore be deeply affected with the diſhonour done to God, the danger the parties ſoul is in if he go on in his ſin; and then ſhew him plainly and ſeriouſly the evil of it.
VII. Back and confirm thy reproofs with plain places of Scripture, that the party may ſee and feel that 'tis God reproves him rather than thou; and that thou doſt but mind him, what God hath declared concerning men in his condition: Tell him, 'tis not as thou wilt, nor as he will, who ſhall be ſav'd, and who ſhall not, but as God will: Now God hath reveal'd that ſuch as live thus and thus, ſhall never enter into his Kingdom: Therefore entreat him to conſider where ſuch courſes will end, and what muſt needs become of his ſoul, if he do not timely repent and forſake thoſe evil waies.
VIII. Be diſcreet in miniſtring reproofs: Call in prudence to aſſiſt Charity. Diſtinguiſh prudently between perſon and perſon: For though all are to be reproved, (except they be dogs or ſwine, or obſtinate obdurate Hereticks, Tit. 3.10.) yet all are not to be dealt with in the ſame manner. This Caution St. Jude gives us, Jude v. 22. Of ſome have compaſſion, making a difference, and others ſave with fear, pulling them out of the fire. Some are of a more flexible nature, and therefore fair and loving admonitions are likeliest to work upon them. Some are hardned and obdurate ſinners, theſe ſhould be rebuk'd ſharply, Tit. 1.13. (when gentler means will not do) and with fear muſt be pull'd out of the fire, i. e. must be terrified with Gods Judgments, that they may fear him who is able to caſt both ſoul and body into Hell.
IX. Be impartial in reprehending thoſe it is thy duty to rep…ehend. Do not do in reproving men, as Saul did in executing the Command he had againſt Amalek, who ſpared the fat and chief, and deſtroyed only the refuſe. Put on a truly noble and Chriſtian reſolution; and fear not the face of men in performing thy Duty to God. God is diſhonoured by one mans ſins as well as by anothers; and ſin is deſtructive to the ſoul of one man as well as another. Therefore one ſhould be admoniſh'd as well as another: Great men ſhould be admoniſh'd, becauſe their temptations are great; and becauſe they may do great good or hurt by their example. And the meaneſt ſhould be admoniſh'd alſo, becauſe their ſouls are as precious as the others, and (poor creatures) they are (many of them) very inſenſible of their ſin and danger.
X. Do not ſtrive to make any man more guilty than he is. If he denies the charge, and pleads his innocency, fairly and friendly lay open the grounds upon which thou ſpeakeſt; but at no hand ſtand much upon doubtful proofs; nor wreſt things to the worſt ſenſe; but accept of the moſt favourable conſtruction of words and actions; remembring that Charity thinketh no evil, but believeth all things, hopeth all things, &c. 1 Cor. 13.7. Yet labour from falſe rumours, and uncertain ſcandals to raiſe Arguments for greater circumſpection for time to come. Seeing men are ſo apt to wait for our haltings, we ought to be very careful how we walk.
XI. By all means forbear bitter and reproachful Language: Many reproofs are quite loſt, becauſe there is more of paſsion in them, than compaſsion. Though there muſt be (many times) ſome warmth in a reproof, yet it muſt not be ſcalding hot. Such is the nature of moſt men, that they are apt to be won with love and mildneſſe, but angry and vilifying terms do make them more ſtubborn and obſtinate. Therefore the Apoſtle ſaith, the ſervant of the Lord must not ſtrive, but be gentle unto all men, patient, in meekneſs inſtructing them that oppoſe themſelves, 2 Tim. 2.25. Abundance of meekneſſe and gentleneſſe, and eſpecially patience is needful for thoſe that have to do with ſinners in this kind. 'Tis ordinary for them to grow teſty and angry, and fall foul with the reprover. And if you ſhould be angry too, then all hope of doing good is loſt; the buſineſs will end in an uncivil ſtorm and tempeſt. Come therefore reſolv'd before hand to bear all things, and endure all things. If the party reproved ſtorm at you, let tears of compaſſion rather drop from your eies, than words of anger and reproach come forth of your mouth.
XII. When thou haſt diſcharged thy duty, go to God, and pray earneſtly to him for ſucceſſe. Ply the Throne of Grace, in ſecret by fervent prayer, that God would proſper thy endeavours, for the Glory of his Name, and the recovery, amendment, and ſalvation of the party reproved. To begin, and end this duty, with prayer, is the way to engage God in it.
I come now in the laſt place, to give ſome Reaſons why this excellent and moſt charitable duty ought to be exceeding kindly taken by them to whom it is performed.
1. Conſider, Faithful admonition is the moſt precious part of friendſhip, the realleſt and kindeſt good turn one man can do for another. David cal's reproof a precious oyl, Pſal. 141.5. Solomon, an ear-ring of gold, an ornament of fine gold, Prov. 25.12. Our bleſſed Saviour, a pearl, Mat. 7.6. But notwithſtanding all this, how few are there that can or will bear it patiently? Go about to admoniſh a man of a fault, and tell him of an errour, he preſently looks on you as his enemy: You are as Paul tels the Galatians, chap. 4.16. become his enemy, becauſe you tell him the truth. Such a pride there is ordinarily in mens hearts, they muſt not be told of any thing that is amiſſe, though it be with no other intent, but that they may amend it. A ſtrange madneſs I confeſſe this is, and the ſame that would be in a ſick man, to fly in the face of him that comes to cure him, on a phanſie that he diſparag'd him by ſuppoſing him ſick. Certainly he were not your friend, that ſhould ſee your houſe on fire, and would not call to you and tell you of it for fear of diſturbing you out of your ſleep. None hate you worſe then they that ſuffer ſin upon you. This is the true and great uſe of friendſhip, to admoniſh one another, and to endeavour the bettering one of another; elſe, (as one well obſerves) 'tis but an empty, formal, juiceleſſe thing. Dives in hell was more charitable to his wild brethren on earth, then ſome people will allow us to be to them; for he would have had a meſſenger diſpatch'd to them, to admoniſh and warn them that they come not to that place of torments, Luke 16.27, 18. But ſome people will not indure we ſhould admoniſh them, though we put our ſelves upon a very uneaſie and unpleaſing task for their good.
2. Rejection of reproof is a great aggravation of ſin, and commonly a forerunner of judgement. 'Tis a deſpiſing not of men only, but of God: It fortifies a man in his ſins, it raiſes ſuch mounts and bulworks about them, that no man can come to aſſault them. And if we may believe Solomon, deſtruction will not fail to attend it. Prov. 29.1. He that being often reproved hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy. Refractorineſſe to faithfull reproof can look for nothing but ruine: 'Tis as if a man ſhould be riding poſt to hell, and will indure no ſtop. That people was in a deſperate ſtate, Hoſea 4.4. when God gave forth that prohibition, Let no man reprove another, for this people are as they that ſtrive with the Prieſt. And Eli's ſons were in a ſad caſe, when they refuſed to hearken to the voice of their father: The text ſaies, 1 Sam. 2.25.—They hearkened not unto the voice of their father, becauſe the Lord would ſlay them. 'Tis a ſhrewd ſign God hath left men to themſelves, when they reject reproof.
3. And laſtly, 'Tis a good ſign (in conjunction with others) of a gracious heart, for a man to take reproof and admonition well, and to amend his errours and failings thereupon. Prov 15.5. He that regardeth reproof is prudent. In Pſal. 141.5. You may find how well holy David took reproof. Let the righteous ſmite me, and it ſhall be a kindneſſe, and let him reprove me, and it ſhall be an excellent Oyl, which ſhall not break my head. You may read in the Life of that good man Gerſon, that he rejoyced in nothing more than to be lovingly and brotherly reprov'd by any. I ſhall conclude this with that excellent ſaying of the wiſe man, Prov. 27.6. Faithful are the wounds of a Friend, but the kiſſes of an Enemy are deceitfull.
Lev. 19.17. Thou ſhalt not hate thy brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him.
Prov. 25.12. As an ear-ring of Gold, and an Ornament of fine Gold, ſo is a wiſe reprover upon an obedient ear.
Eccleſ. 7.5. It is better to hear the rebuke of the wiſe, than for a man to hear the Song of Fools.
Prov. 9.7. He that reproveth a ſcorner, getteth to himſelf ſhame, and he that rebuketh a wicked man getteth himſelf a blot.
V. 8. Reprove not a ſcorner, lest he hate thee, rebuke a wiſe man, and he will love thee.
Prov. 15 12. A ſcorner loveth not one that reproveth him, neither will he go unto the wiſe.
V. 31. The ear that beareth the reproof of life, abideth among the wiſe.
Prov. 17.10. A reproof entreth more into a wiſe man, than an hundred ſtripes into a fool.
Prov. 28.23. He that rebuketh a man, afterwards ſhall find more favour than he that flattereth with the tongue.
Eph. 5.11. And have no fellowſhip with the unfruitful works of darkneſs, but rather reprove them.
Mat. 18.15. Moreover if thy brother ſhall treſpaſs againſt thee, go and tell him his fault between thee and him alone, if he ſhall hear thee, thou hast gained thy brother.
V. 16. But if he ſhall not hear thee, then take with thee one or two more, that in the mouth of two or three witneſſes every word may be eſtabliſhed.
V. 17. And if he ſhall neglect to hear them, tell it unto the Church, but if he neglect to hear the Church, let him be unto thee, as an Heathen man and a Publican.