7. If it be imcertain whether that which you reprove for be a sin, as suppose some kind of games or sports, which are questionable, because usually they do hurt, engross time, and enchant the mind, and are as the excelsa mimdi, the high places of the world, that have a sti'ange blast and judgment of God upon them, though we cannot say that for the nature of them they are utterly unlawful. What shall we do in this case ? Many weak people are importunate to have others reproved' for these things ; but if once Ave give way to this, it looketh like an itch of reproving ; and if we reprove foi" doubtful matters, men fly from our reproof for what is clear and open. Yet we may hold an argument, and i)rudently debate things, and discourse about them ; but take heed you do not hinder yourselves in matters that are of more weighty importance.
8. When greater loss and damage may come to ourselves by the reproof than benefit to the reproved. It is out of question that he that can easily discharge this duty without any considerable inconveniency, and only forbears it out of sloth and pusillanimil}', hath the greater sin if he doth it not; for he standeth with God for a trifle. But now if a considerable damage shall redound to myself in discharging this duty, it is of weight in tin's matter. Our Lord saith, Mat. vii. G, ' Give not that which is holy unto dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.' As suppose there be a danger of your life, having to do with a con- temptuous sinner ; if I carry my life in my hand, and put it to hazard, there must be many things considered in this case. But now in extreme cases, if our neighbour l)e in present danger of losing his soul, with the danger of my bodily life I am to do what I can to save his soul. The work is good ; the danger, depending upon a future event, is not absolutely certain ; God can preserve me. However, it is a part of much self-denial to venture all in God's hands.
9. Puhlic reproof is sometimes, not always necessary. If the sin be public, either as committed in sight before all : 1 Tim. v. 20, ' Them
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that sin, rebuke before all, that others also may fear ; ' or as judged by a public judicatory ; or if an hidden siu tends to the damage of the com- munity ; or a greater hurt follow upon it than the loss of my neighbour's fame ; or if the person have lost all right to fame, or to a good name (as some have forfeited it), I need not stand nicely upon their good name, but in such cases I am to reprove jiublicly. In other cases the reproof must be private ; and the rule is, Mat. xviii. 15, 'Go and tell him his fault between thee and him alone.'
Use 1. If we are to reprove others, let us take care that we be innocent ourselves, not culpable, but blameless. They that are faulty themselves cannot reprove others without blushing and great shame. Pull out the beam out of thine own eye. Physician, heal thyself : Mat. vii. 3-5, 'And why beholdest thou the mote that is in thy brother's eye, but cousiderest not the beam that is in thine own eye ? or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye, and then slialt thou see clearly to pull out the mote out of thy brother's eye ;' Ptom. ii. 21, ' Thou that sayest a man should not steal, dost thou commit sacrilege ? ' The Jews were tender of idolatry after they had smarted in the matter of the golden calf, yet all the latter prophets condemn them for sacrilege and robbing God of his due. If we are faulty ourselves, either in the same kind or worse, we spoil our reproof : Ps. cxli. 5, ' Let the righteous smite me, it shall be a kindness ; and let him reprove me, it shall be an excellent oil.' They may admonish with the greater authority. Others are remotely bound, they nearly ; others not without special repentance and humility, acknowledging their own sins, and desiring they may not be examples to harden others. A sinner is not freed from the debt of love, but he is bound humbly to acknowledge his sin, and forsake it, that he may be fit to reprove others.
Use 2. If others be bound to reprove, certainly you are bound to take a reproof. Solomon brings in the wretched sinner, when his sin hath found him out, speaking thus, Pro v. v. 12, 13, ' How have I hated instruction, and my heart despised reproof ; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me ! ' These are the lamentations of one that is ready to perish in his sin. And Prov. x. 17, ' He is in the Avay of life that keepeth instruc- tion ; but he that hateth reproof, erreth.' They wander far and wide, that hate to be brought into the right way : Prov. xii. 1, ' He that hateth reproof is brutish.' Why ? Because he despiseth the great help of mankind, and so is carried away with his base and impetuous desires, and will not hear reason to the contrary : Prov. xiii. 18, ' Poverty and shame shall be to him that refuseth instruction ; but he that regardeth reproof shall be honoured ; ' as unwilling to go on in a wrong course after he seemeth to be engaged in it ; and he shall be honoured as one that is prudent : Prov. xv. 5, 'A fool despiseth his father's instruction ; but he that regardeth reproof is prudent.' He is wise at the second hand ; though not in his first choice, yet in rectifying his ill choice. Nay, Prov. xv. 10, * Correction is grievous unto him that forsaketh the way ; and he that hateth reproof shall die.' Better be corrected than die and perish for ever. God's reproofs and rebukes at the last day