_Answ._ It is no duty in any of these cases following. 1. In general, When you have sufficient reason to judge, that it will do more harm than good, and will not attain its proper end; for God hath not appointed us to do hurt under pretence of duty; it is no means which doth cross the end which it should attain. As prayer and preaching may be a sin, when they are like to cross their proper end; so also may reproof be. 2. Therefore it must not be used when it apparently hindereth a greater good. As we may not pray or preach when we should be quenching a fire in the town, or saving a man's life: so when reproof doth exclude some greater duty or benefit, it is unseasonable, and no duty at that time. Christ alloweth us to forbear the casting of pearls before swine, or giving that which is holy to dogs, because of these two reasons forementioned, It is no means to the contemptuous, and they will turn again and all to rend us.[151] Much more, if he be some potent enemy of the church, who will not only rend us, but the church itself, if he be so provoked: reproving him then is not our duty. 3. Particularly, When a man is in a passion or drunk usually it is no season to reprove him. 4. Nor when you are among others, who should not be witnesses of the fault, or the reproof; or whose presence will shame him, and offend him (except it be only the shaming of an incorrigible or malicious sinner which you intend). 5. Nor when you are uncertain of the fact which you would reprove, or uncertain whether it be a sin. 6. Or when you have no witness of it, (though you are privately certain,) with some that will take advantage against you as slanderers, a reproof may be omitted. 7. And when the offenders are so much your superiors, that you are like to have no better success than to be accounted arrogant; a groan or tears is then the best reproof. 8. When you are so utterly unable to manage a reproof, that imprudence or want of convincing reason, is like to make it a means of greater hurt than good. 9. When you foresee a more advantageous season, if you delay. 10. When another may be procured to do it with much more advantage, which your doing it may rather hinder. In all these cases, that may be a sin, which at another time may be a duty. But still remember, first, That pride, and passion, and slothfulness, is wont to pretend such reasons falsely, upon some slight conjectures, to put by a duty. Secondly, That no man must account another a dog or swine, to excuse him from this duty, without cogent evidence. And it is not every wrangling opposition, nor reproach and scorn, which will warrant us to give a man up as remediless, and speak to him no more; but only such, 1. As showeth a heart utterly obdurate, after long means. 2. Or will procure more suffering to the reprover, than good to the offender. 3. That when the thing is ordinarily a duty, the reasons of our omission must be clear and sure, before they will excuse us.[152]