I am to speak to you at this time concerning christian and
brotherly reproof. Our first care should be that we are not sinners ourselves;
our next, that we partake not of the sins of others; which may not only be by
counselling and abetting their evil actions, but also by a faulty connivance
and silence, when the glory of God and love to our neighbours' souls do loudly
call upon us to mind them of their duty and warn them of their danger. To this
end I have made choice of this scripture, 'Thou shalt not hate,' etc. Where
take notice -
1. Of the removal of the impediment, 'Thou shalt not hate thy brother in thy
heart'
2. An earnest excitement of the duty of reproof, 'Thou shalt in any wise rebuke
thy neighbour.'
3. A reason to enforce it, 'Thou shalt not suffer sin upon him,' or that thou
bear not sin for him.
First, A removal of the impediment or hindrance, 'Thou shalt not
hate thy brother in thy heart.' Hatred is forbidden when rebuke or reproof is
prescribed, for two reasons -
1. Because there is a supposition of wrong done; that is, when any man hath
wronged us in anything, let him not nourish hatred or anger in his bosom, lest
by abiding there long, it soureth into malice and revenge; rather go and show
them the evil that they have done, to bring them to repentance. It is said of
Absalom, 2 Sam. xiii. 22, that 'Absalom spake unto his brother Ainnon neither
good nor bad, for Absalom hated Amnon, because he had forced his sister Tamar.'
Amnon did the wrong, but Absalom reproved him not, because he hated him.
Implacable malice and desire of revenge is hid under silence and dissimulation:
'He spake neither good nor bad to Amnon,' to wit, of that subject of the rape
committed upon his sister; he reproved not the fact, that so he might conceal
his malice, till he found occasion to put the same in execution; and this is
the fashion of all that regard the wrong done to themselves, but not the
offence done to God. Well, then, since hatred begets close and cunning
dissimulation, till it have a full advantage to put forth itself, it is
opposite to reproof; it is as fire raked under ashes, and reserved till another
day. The historian Tacitus observeth it in Tiberius, who being offended by some
words spoken in the senate by Haterius and Scaurus, In Haterium statim
invectus, Scaurum cui implacabilis irascebatur, silentio transmittit - The
one he rebuked, the other, whom he implacably hated, he passed by with silence.
Therefore God, well knowing the disposition of man, giveth this direction by
his servant Moses, 'Hate not thy brother in thy heart, but rebuke him in any
wise.' So that you see it is meant of hatred, rising of offences principally;
wherefore rebuke him, hate him not for such things. Suitable to this is the law
of Christ: Luke xvii. 3, 'Take heed to yourselves: if thy brother trespass
against thee, rebuke him; and if he repent, forgive him.' Do your utmost to
reduce any that offendeth, though it be by injuring thee; do not desire
revenge, but seek an opportunity to pardon him upon his reformation: Mat.
xviii. 15, '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;' that is, thy charity must be sure to put off all thoughts of revenge
against him; yea, it will oblige thee to use all prudent methods to bring him
to a sense of his fault, and the most discreet and gentle ways are first to be
essayed. That is the first reason.
2. He that doth not rebuke his brother when he doth anything amiss doth indeed
hate him, not love him. There are two things which put us upon reproof - zeal
for God's glory, and love to our neighbour's soul. There is a defect in our
zeal if we do not seek to repair God's honour when it is wounded by others: Ps.
lxix. 9, 'The zeal of thine house hath eaten me up, and the reproaches of them
that reproached thee have fallen upon me.' Injuries done to God and religion
affect us no less nearly than personal wrongs done to ourselves. So there is a
defect in our love and charity to others to let them alone in soul-dangers; and
therefore reproof, as it is opposed to hatred, so it is opposed also to
flattery, which is false and corrupt love: Prov. xxviii. 23, 'He that rebuketh
a man afterwards shall find more favour than he that flattereth with his
tongue.' When we are about to reprove others for their faults, we are afraid we
shall offend them, and that all friendship will be broken off between us and
them, and so are tempted to connive at others' sinful courses for fear of a
rupture and breach with them. Alas! at length, though the party be displeased a
little for the present, when he recovereth and cometh to himself again, he will
see that you showed him the true friendship, whereas others that connived at or
flattered him in his sins, however they sought to please his humour, hated his
soul; and they will love you the better for it, because you awaken them out of
their sins, that would have been their eternal ruin. It is possible you may
enrage a wicked and haughty scorner, but then you have discharged your duty,
and freed your own soul. But for others, you get the more favour and thanks,
because yon have done a true office of love. So that that which you are afraid
will be an occasion of breaking off friendship, will prove a means to nourish
love: Prov. ix. 8, 'Reprove not a scorner, lest he hate thee; rebuke a wise
man, and he will love thee.' Gain him to a sense of his duty, and he will bless
God for thee while he hath a day to live. So Prov. xxvii. 5, 6, 'Open rebuke is
better than secret love. Faithful are the wounds of a friend, but the kisses of
an enemy are deceitful.' Open rebuke is when we plainly, and sometimes sharply,
convince men of their errors or sins they lie in; this is better than hidden
love, for that is of no use and profit to us. He that reduceth me into the way
when I go astray, and plucketh me out of the fire and water when I am in danger
to be drowned or burned, though he break an arm or leg; he that cureth my
disease, though by a sharp and troublesome medicine, doth me a greater benefit
than he that professeth great love to me, and lets me alone to perish, and will
not reach an hand to pluck me out, out of tenderness, as loath to trouble me.
That is called hidden love that doth not make itself known by the offices of
love and friendship, or for fear of offence will not warn a man of his danger;
it is indeed true hatred. The next verse is to the same purpose. It may be my
friend wounds me, as the physician lets me bleed to cure my fever; he doth it
in faithfulness. A sharp reproof is there called 'a wound,' but it is the
faithfulness of my friend, not done out of rancour or malice, with a desire to
shame and reproach me; it is intended for my good; but 'the kisses of an
enemy,' or one that hateth me and my soul, 'are deceitful.' By 'kisses' are
meant the pretences of great love to us, as Joab kissed Amasa, and stabbed him,
2 Sam. xx. 9, 10; and Judas kissed Christ, and betrayed him, Mat. xxvi. 48, 49.
Alas! this love is but deceitful, whilst it betrayeth your souls. That this is
true love appeareth also, because thus God dealeth himself with his own
children: Prov. iii. 12, 'For whom the Lord loveth he correcteth, even as a
father the son in whom he delighteth.' God loveth his children dearly, but yet
will not let them perish in their sins, therefore sometimes he useth a smart
discipline towards them. Satan seeketh to lull them asleep by the delights of
the flesh, but God awakeneth them by the sharp corrections and rebukes of his
providence. I will but add David's expression, which showeth what thoughts he
had of a sharp reproof wisely administered: Ps. cxli. 5, 'Let the righteous
smite me, it shall be a kindness; and let him reprove me, it shall be an
excellent oil, which shall not break my head.' David, perceiving what mischief
those unhappy flatterers that Saul had about him had procured to him, beggeth
of God as a great blessing that he might have such godly and faithful friends
about him as would never consent to any wrong deed of his, and would not only
dissent, but dissuade him from it, yea, reprove him, and rebuke him sharply, if
need were; which sort of friendly smiting would be a most acceptable good turn
as could be performed to him. Surely he that truly hateth sin loveth to be
freely dealt withal, and reproved and admonished of it. It may be the reproof
is as a wound to the flesh, which is proud and impatient of contradiction; but
it is the fruit of love unfeigned; and when we are in our right wits, it should
be as a precious oil, which they were wont to pour on the head, both for
health, and cheering, and gladness.
Secondly, The exhortation itself, 'Thou shalt in any wise rebuke thy
neighbour.' Here is - (1.) The object; (2.) The act.
1. The object, thy neighbour and brother. Here the question will be the same
that was put to Christ: Luke x. 29, 'Who is my neighbour?' Christ answereth him
by a parable, and showeth him that every one that stood in need of his charity,
he is the object of thy compassion and mercy. So in this piece of charity, by
'brother' and 'neighbour'is meant any other man, though he be to thee as a Jew
to a Samaritan, upon terms of the greatest separation and hostility towards
thee. So our Lord teacheth elsewhere: Mat. v. 43, 44, 'Ye have heard that it
hath been said, Thou shalt love thy neighbour, and hate thine enemy: but I say
unto you, Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them that despitefully use you, and persecute you.'
Offices of love must be extended to all, even to aliens and enemies; therefore
for this case am I to reprove an infidel or one of a false religion?
We answer briefly, as the apostle, Gal. vi. 10, 'As we have therefore
opportunity, let us do good unto all men, especially to them who are of the
household of faith.'
[1.] By the law of charity I owe this office of love to all, for I should bring
home as many to God as possibly I can. Neither age, nor sex, nor any condition
of life doth deprive them of the benefit, nor exempt me from my duty to them.
Unbelievers are our neighbours, and to be loved with a true love; besides
philadelphia, 'Love of the brethren,' agapei, 'love' is required
of christians: 2 Peter i. 7, 'Add to brotherly-kindness charity.' And therefore
they must not be excluded from the common act and office of charity that
belongeth to all men as men. Spiritual alms is no more restrained than bodily.
Now upon occasion we are bound to relieve the worst in their great necessity,
and none have such great necessity of being reduced as infidels, for they are
further from God and more gone astray than others, and therefore most need
information and warning of the danger they are in. An unbeliever may reprove a
believer; so on the contrary: Gen. xx. 16, 'And Abimelech said unto Sarah,
Behold, I have given to thy brother a thousand pieces of silver; behold, he is
to thee a covering of the eyes to all that are with thee, and with all other:
thus was she reproved.' This heathen king reproved her, because she wore not a
veil, as wives are wont to do, but dissembled, and thereby she was in danger of
being ensnared, and giving occasion of these mischiefs; as if he should say,
Acknowledge freely hereafter that he is thy husband, and cover thy face in
token that thou art a married woman, and that consequently he is the shield and
defence of thy chastity; let it be a lesson and warning to thee to be more
circumspect hereafter.
[2.] This is chiefly to be done to christians, and those who are members of the
same church, for in a chief respect they are to be reckoned brother and
neighbour. They have a nearer brotherly conjunction with us than others, and
the precept of brotherly correction introduceth that discipline which is to be
used in the church for ever: Mat. xviii. 15 - 17, 'Moreover, if thy brother
shall trespass against thee, go and tell him his fault between him and thee
alone: if he shall hear thee, thou hast gained thy brother. But if he will 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. And if he shall neglect to hear
them, tell it to the church ; but if he neglect to hear the church, let him be
unto thee as a heathen man and a publican;' that is, thy there is an end. It is
comfort enough to you to be an happy instrument of his repentance. But if that
first method succeed not, other courses must be taken; and the case is to be
brought before the christian church, ver. 17, that it receive no damage by
wilful and obstinate offenders; so that reproof doth mostly concern the
scandalous sins of a brother or professed believer.
[3.] Among christians, some are more nearly related to us, either by the bonds
of natural kindred or special friendship, as those of our family, and with whom
we have familiar converse. We know not the estate of those who are at a
distance, but those within the sphere of our commerce we are more particularly
concerned in; as the apostle says as to corporal relief: I Tim. v. 8, 'If any
provide not for his own, and especially for those of his own house, he hath
denied the faith, and is worse than an infidel.' They act quite contrary to the
laws of Christ. So here, they that are of the same family, we are bound in a
special manner to seek their good and welfare, because, besides the common bond
of christian charity, there is a special tie of kindred and relation, and also
because this nearness and relation giveth an opportunity of frequent commerce,
and opportunity is one of the talents which we are to account for.
2. The act is rebuking or reproving him for sin, which must be done
faithfully, compassionately, and prudently.
[1.] Faithfully; for in the Hebrew it is 'in rebuking thou shalt rebuke ;'that
is, freely, plainly, soundly reprove him; for doubling of the words in the
Hebrew increaseth the sense. We render it, 'Thou shalt in any wise rebuke.' We
must sometimes, elegcein apotomws. So Titus
i. 13, 'Rebuke them sharply, that they may be sound in the faith.' But the end
and circumstances must govern the matter, for corrosives are not proper to all
wounds and diseases, and a proud censure is not a charitable reproof. Therefore
in the general it must be so as it may best obtain its effect.
[2.] With lenity and christian meekness, that it may appear an act of love; not
the fruit of passion, but compassion: Gal. vi. 1, 'If a man be overtaken in a
fault, ye which are spiritual restore such an one in the spirit of meekness.'
When we would reclaim and restore such as are surprised with any sin, we must
do it in such a manner that they may see our love to them, and that we have a
right aim, which is not the reproach and disgrace of the person, but his
reformation and amendment. Our indignation against the sin must not transport
us, or carry us besides our pity to the person; and there must not appear in it
the rigour and severity of censure which proceedeth of pride, but the lenity of
love, considering the circumstance of human frailty, and our own proneness to
offend if we were in like circumstances. It is our brother's amendment we look
after, not to beget in others an ill opinion of him, or a good opinion of
ourselves, as if we were singular in holiness and hatred of sin above others;
and we must by all means show that our reproving proceedeth from a zeal for the
glory of God, and love to and care of the salvation of our neighbour.
[3.] Prudently. All circumstances must be well weighed, of person, time, and
place, occasion, and the temptations to the offence, that all things may be
done conveniently, and proportionable to the end: Prov. xxv. 12, 'As an
ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an
obedient ear;' that is, wise reproof is a precious jewel, that is not so great
an ornament to the ear as a wise seasonable reproof is acceptable to a gracious
heart. Reproof is an ear-jewel; now an ear-jewel must not be too weighty and
heavy, lest it tear and rend, rather than adorn the ear.
Thirdly, The argument by which this duty is enforced, 'Lest thou bear
sin for him;' that is the marginal reading; in the text, 'Thou shalt not suffer
sin upon him;' either reading affordeth a strong argument.
1. 'Thou shalt not suffer sin upon him;' that is, not leave him in his sin
unreproved. Sin should be so odious to a gracious heart, that, as we should be
careful not to commit it ourselves, so we should not permit it to lie upon
others. As we would shake off a spark of fire from their clothes, so we must
not suffer any sinful blemish to remain upon their consciences and
conversations. God would every way hedge us within our duty; as by mourning for
the sins of others he teacheth us penitence for our own, so by reproving
others' sins he teacheth us caution for ourselves: Rom. ii. 1, 'Thou art
inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest
another, thou condemnest thyself; for thou that judgest doest the same things.'
They that live and go on in these sins, in judging others they condemn
themselves.
2. The other reading also offereth a good argument, 'That thou bear not sin for
him.' To bear sin is to bear punishment; as Christ is said to 'bear our sins in
his body upon the tree,' when he endured the punishment due to our sins, 1
Peter ii. 24. So he that reproveth not sin is said to bear sin for his brother
or neighbour, that is, punishment for his sake, because he seeketh not to save
a soul from death; as the Lord threateneth, Ezek. iii. 18, 'When I say unto the
wicked, Thou shalt surely die, and thou givest him not warning, nor speakest to
warn the wicked from his wicked way to save his life, the same wicked man shall
die in his iniquity, but his blood will I require at thine hands.' Others are
to answer for it, who have ability and opportunity to reprove. Now we have sins
enough of our own, that we need not take on us a new guilt, and be partakers of
other men's sins, or bear more for their sakes.
From the whole observe -
Doct. That brotherly reproof is a necessary duty, which all are bound to
practise as well as they can.
I. Let us consider the kind of the duty which we are bound to enforce. Reproof
and admonition is either authoritative and by way of office, or charitative and
by way of general duty.
1. For reproof by way of office we have many scriptures: 2 Tim. iv. 2, 'Preach
the word; be instant in season, out of season; reprove, rebuke, exhort with all
long-suffering and doctrine;' that is, urge them, press them, call upon them
when they are at leisure to hear, and come together for that purpose; or when
thou hast any opportunity to fasten anything upon them at other times. Labour
still to convince the evil-doers of their wicked courses. This is the continual
duty of ministers, and they must mind it eukairwv,
akairwv, 'in season, out of season; both when they have probable
opportunities, and when they take occasion, though they find it not; when the
hearers, it may be, think it not so seasonable: the recovery of souls must not
be delayed.
2. Reproof by way of general duty, which lieth upon all men that are capable,
and have the use of reason. Of this the apostle speaketh, 1 Thes. v. 14, 'Now
we exhort you, brethren, warn them that are unruly, comfort the feeble-minded,
support the weak, be patient towards all men.' All these are duties of
christian charity, which belong to private believers: nouyeteite touv ataktouv, 'Warn them that are unruly.'
Reproof is one of these duties: 2 Thes. iii. 15, 'Count him not as an enemy,
but admonish him as a brother,' set his duty in his mind. Again, all christians
must contribute their help to preserve the church of Christ from scandal and
prejudice; and therefore, when they see any man forsake his station and his
work, they must admonish him of his fault, and never leave till they have
reduced him into his proper posture and place again. Now there is a difference
between these two duties; for the one is not only an act of charity, but
justice; the other is an act of charity, and that general duty that we owe to a
neighbour as a neighbour. The one is done by a superior, by virtue of his
office; the other is done by an equal towards his equal, or by a superior by
virtue of his common relation. The one is done publicly by right dividing the
word of truth, and giving every one his portion; the other is done privately
between us and our brother, that we may gain him according to Christ's rule.
The one is done by public declaration, and the evidence of truth in their
consciences, disapproving their evil deeds: John iii. 20, 'Every one that doeth
evil hateth the light, neither cometh he to the light, lest his deeds should be
reproved.' The other is done by closer application, or personal charge for the
sins that we have heard and seen: Gal. ii. 11, 'When Peter was come to Antioch,
I withstood him to the face, because he was to be blamed.' The one requireth
aptness of gifts, the other only christian prudence and a fervent charity. This
latter we have now in hand.
II. The arguments by which we are to enforce it; which are needful in this
case, because men are so apt to bear with sin, both in themselves and others;
and this duty is of so great use, that Satan seeketh to hinder it with all his
power; and so hard to be done rightly, that most men quite omit it.
1. I shall prove it from the law of nature, which teacheth me to love my
neighbour as myself; and therefore conscience bindeth me to reduce those into
the right way who are gone out of it; this is the obliging internal cause. We
ourselves by a regular will, having erred, would be glad to be reduced, and set
into the right way again: Jer. viii. 4, 'Thus saith the Lord, Shall they fall,
and not arise? shall they turn away, and not return?' Is any man so absurd,
heedless, and witless, that when he hath gotten a fall, will lie still, and not
essay to get up again? or that hath been unwittingly out of the way, and will
not desire to come into it again, and be willing to receive direction from
those that would set him right? Now this being a dictate of nature, produced by
God himself by his prophet, to aggravate their apostasy, who having fallen by
their sin, refused to rise and return, holdeth good also to others, whom we are
to love as ourselves.
And therefore, when they are fallen, we must help them to rise again; and when
they are turned away, we must help them to return. This is so natural, that the
very birds and beasts desire to return to their proper places in their natural
and appointed time when they have wandered; as the prophet speaketh of the
stork, turtle, and crane: ver. 7, 'Yea, the stork in the heaven knoweth her
appointed times; and the turtle, and the crane, and the swallow, observe the
time of their coming.' Now, from that reciprocal obligation that is between men
and the law of nature, we are bound to reprove our brother; as we desire it,
and expect it from them, to be set right when we are wrong, we are to pay the
same debt of love to them again. The argument holdeth a fortiori,
because in spiritual things the danger is greater, the good to be procured is
greater, the evil to be feared greater. Yea, this argument is the stronger,
because it holdeth good concerning the ox and ass; not only of our own
neighbour, but of our enemy; as Exod. xxiii. 4, 'If thou meet thine enemy's ox
or his ass going astray, thou shalt surely bring it back to him again;' and
Deut. xxii. 1, 'Thou shalt not see thy brother's ox, or his sheep, go astray,
and hide thyself from them; thou shalt in any case bring them again to thy
brother.' Surely hereby God would teach every man not to look on his own things
only, but to love and do good to other men. This duty required towards beasts
is much more towards men: Ezek. xxxiv. 4, 'Ye have not brought again that which
was driven away, and ye have not sought that which was lost.' We are all like
sheep going astray, and have need of one another's help. Mark, there are two
precepts in Deut. xxii.1 - a prohibition, not to hide, and a commandment, to
restore; so that they are doubly guilty that are not affected with other men's
sins, or do not seek to reform them.
2. It is a duty because positively commanded by God; so that unless we will be
guilty of flat disobedience, we ought to mind it. God bindeth all men to
reprove their erring brother and neighbour, keeping the rules of prudence,
justice, and charity. Now that God hath commanded this, many of the scriptures
cited before prove: Mat. xviii. 15, 'if thy brother offend thee, go and tell
him his fault between him and thee;' which is to be understood not only of
offences done to us, but to be extended to all wilful crimes of which we see
him guilty; for zeal for God should prevail with us as much as injuries done to
ourselves; and it is not angry reproach, but christian admonition that we press
you to: 1 Thes. v. 14, 'Warn them that are unruly;' 2 Thes. iii. 15, 'Admonish
him as a brother.' So Rom. xv. 14, 'I myself also am persuaded of you, my
brethren, that ye are full of goodness, filled with all knowledge, able to
admonish one another.' So Prov. xxv. 8 - 10, 'Go not forth hastily to strive,
lest thou know not what to do in the end thereof, when thy neighbour hath put
thee to shame. Debate thy cause with thy neighbour himself, and discover not a
secret to another, lest he that heareth it put thee to shame, and thine infamy
turn not away.' All these expressions concern brotherly reproof, debating
matters in case of offence and injury real or supposed. If we presently run to
law, without using previous gentle methods of taking up matters among
ourselves, we run a great hazard, both of loss and infamy. Better end it by
friendly comp[osition than running to the judge, where, by many happy
representations, a righteous cause may be oppressed. But for the common duty of
christians, see Eph. v. 11, 'Have no fellowship with the unfruitful works of
darkness, but rather reprove them.' The word mallon 'rather,' doth not lessen our duty, but enforce
it. Elegcein dei saith Chrysostom, we ought
to reprove. We shall not be excused before God unless we do our duty. So Jude
22, 23, 'And of some have compassion, making a difference; and others save with
fear, pulling them out of the fire.'
Home | Sermons | Biography | Writings | Links