THIRDLY, Consider how far it bindeth.
[1.] Intensively, as to the value of the precept.
It is not an arbitrary direction, which we may omit or observe at pleasure, but
a necessary precept, which we must obey.
(1.) From the danger we incur.
We are under danger of sin, and bearing punishment for them whom we reprove
not; and the punishment of sin is eternal death, if it be omitted out of a
culpable negligence. Eternal life and eternal death is in the case; there is no
doubt of superiors, who by justice and office are bound to reprove, as well as
by the law of common love and charity: Ezek. xxxiii. 6, 'His blood will I
require at the watchman's hands.' But even private persons may bear sin for
others.
(2.) Because of the good which cometh thereby, which is the glory of God and
the gaining of our brother:
Mat. xviii. 15, 'Thou hast gained thy brother.' And the gaining of another's
soul is no small advantage; this will be your crown and rejoicing in the day of
the Lord. To enforce both, consider that text, Prov. xxiv. 11, 12,' If thou
forbear to deliver them that are drawn unto death, and those that are ready to
be slain: if thou sayest, Behold we knew it not; doth not he that pondereth the
heart consider it ? and he that keepeth thy soul, doth not he know it? and
shall not he render to every man according to his works?' Here is a work of
charity, delivering the innocent from temporal death. The sin is a sin of
omission; every man is bound to do what he can to save his neighbour from
imminent destruction. It is our duty not to be silent and see him perish; with
a safe conscience we cannot do so; it is against the light of nature and all
honesty to use tergiversation in this case, when we have probability to help
it; and will not this hold good in the case of brotherly reproof, when thou
seest thy neighbour likely to perish, and be undone for ever? The same charity
that bindeth us to deliver him from temporal death will much more bind us to
deliver him from eternal death: Heb. iii. 12. 13. 'Take heed lest there be in
any of you an evil heart of unbelief, in departing from the living God.' Not
only in you yourselves, but 'in any of you,' as will be clear in the remedy
prescribed 'But exhort one another daily, while it is called to-day ; lest any
of you be hardened through the deceitfulness of sin.' This is a work of
christian charity, which we owe to one another as christian brethren. But see
how God answereth the excuse, 'If thou sayest, Behold we knew it not.' They
knew not the danger or innocency of the person. Can you answer so to God? 'Doth
not he that pondereth the heart consider?' &c. He will be Judge whether you
love your brother, yea or no? whether this pretence be cowardice or mere
ignorance?
[2.] How far the obligation reacheth extensively.
It bindeth all; for all are to be able: Col. iii. 16, 'Let the word of God
dwell in you richly, in all wisdom, teaching and admonishing one another;' and
Rom. xv. 14,' I am persuaded of you, my brethren, that ye also are full of
goodness, filled with all knowledge, able also to admonish one another.' There
are several relations between christians, but all are bound to reprove. Some
are superiors, some are inferiors; superiors are bound in point of justice;
inferiors in point of charity. Superiors that have charge of souls are much
more bound to reprove than others; God's threatenings against them are more
grievous if they neglect this duty of love. The watchman must not spare. Yea,
they are bound though it be with the danger of their lives; as Mat. x. 16,
'Behold, I send you forth as sheep in the midst of wolves.' John the Baptist
reproved Herod, though it cost him his life, Mark vi. '27. And the reason is,
they have a double tie and bond upon them, as their office and relation,
besides the common bond of charity.
But now whether inferiors are bound to reprove those that are over them?
Yes, certainly; for David, a king, did receive with meekness a reproof not only
from Nathan, a prophet, but from Abigail, a woman, 1 Sam. xxv. 32, 33; and Job
produceth it as a proof of his integrity that he despised not the cause of his
man-servant, or of his maidservant, when they contended with him, Job xxxi. 13.
Certainly we owe this duty to superiors, as their danger is greater. To save a
private person is not so much as to do good to one that shineth in a higher
sphere. Well, then, we are bound to reprove all whom we are bound to love,
whether superiors or inferiors. But then to superiors we are to use great
modesty: I Tim. v. 1, 'Rebuke not an elder, but entreat him as a father, and
the younger men as brethren.' It should be rather an exhortation and entreaty
than a reproof. So princes and magistrates, who are subject to errors and
miscarriages, may with humility and wisdom be admonished; as Naaman's servant:
2 Kings v. 13, 'My father, if the prophet had bid thee do some great thing,
wouldst thou not have done it? how much rather then, when he saith, Wash and be
clean?' Dan. iv. 27, 'Wherefore O king, let my counsel be acceptable to thee;'
and Col. iv. 17, 'Say to Archippus, Take heed to the ministry which thou hast
received in the Lord, that thou fulfil it.'
But yet this is still a generality. If every one be bound to reprove all, and
all every one, when shall we know that this duty is to be put in act?
Answer. The admonisher should have a calling to it through some
relation between him and the offender. So we may find it in all kind of
relations; a minister or prophet, as Nathan reproved David, 2 Sam. xii. 1; as a
counsellor, Joab reproveth him: 2 Sam. xix. 5, 6, 'Thou hast shamed this day
the faces of all thy servants, which have saved thy life ;' a yoke-fellow, as
the husband the wife: Job ii. 10, 'Thou speakest as one of the foolish women
speaketh.' The wife the husband, as Abigail to N'abal: I Sam. XXV. 37, 'And it
came to pass in the morning, when the wine was gone out of his head, and his
wife had told him these things, his heart died within him, and he became as a
stone.' A son, as Jonathan to Saul: 1 Sam. xix. 4, 'And Jonathan spoke good of
David to Saul his father, and said unto him, Let not the king sin against his
servant, against David, because he hath not sinned against thee;' a servant
admonisheth a prince, 2 Kings v. 13; a subject, so Daniel to Nebuchadnezzar,
Dan. iv. 27; a friend to his friend: Prov. xxvii. 6, 'Faithful are the wounds
of a friend.' Yea, a stranger travelling by the way, and seeing his
fellow-traveller sin, or sitting at the same table, it is a call, because he is
then in his company, and there is the sin committed; for so Christ proveth the
Samaritan was a neighbour to the Jew, when he lighted upon him, Luke x. 29. So
that the duty, though it universally obligeth, yet it is not unpracticable;
there is something giveth us the occasion.
4. It is recommended.
When, besides the precept, there is a commendation, it showeth the value of a
duty. Now God not only commandeth, but commendeth to us both the giving and
taking a reproof, and that upon the highest and most pressing motives.
[1.] Let us see how the giving a reproof is recommended to us as a means
to increase knowledge: Prow. xix. 25, 'Reprove one that hath understanding, and
he will understand knowledge;' that is, profit in the fear of the Lord. Yea, as
a means to convey life: Prow. vi. 23, 'And reproofs of instruction are the way
of life.' They are a means to reduce men to God and eternal happiness; and it
is called saving a soul from death: James v. 19, 20, 'Brethren, if any of you
do err from the truth, and one convert him, let him know that he that
converteth a sinner from the error of his way shall save a soul from death, and
shall hide a multitude of sins.' So Prov. xxiv. 25, 'But to them that rebuke
him shall be delight, and a good blessing shall come upon him;' that is, all
will pray for him, whereas they curse and detest flatterers. Many such promises
there are.
[2.] Taking a reproof is commended: Eccles. vii. 5, 'It is better to
hear the rebuke of the wise, than for a man to hear the song of fools.' It
saddens the heart for the present, yet it is more wholesome and beneficial than
vain mirth, that puts us off from seriousness in soul-dangers, and feedeth our
lusts and corruptions. So Prov. xiii. 18, 'Poverty and shame shall be to him
that refuseth instruction, but he that regardeth reproof shall be honoured.' A
headstrong wicked man bringeth himself to beggary and shame, but he that taketh
counsel betimes soon wipeth off the stain of his miscarriages. So see two
proverbs together : Prov. xv. 31, 32, The ear that heareth the reproof of life
abideth among the wise: he that refuseth instruction despiseth his own soul;
but he that heareth reproof getteth understanding.' The one is a slight
careless person, that despiseth God and his salvation ; but the other giveth a
token of a wise and tractable disposition. So Prov. xvii. 10, 'A reproof
entereth more into a wise man than an hundred stripes into a fool.' Correption
doth more good than correction. Now when God doth argue and persuade, and not
only interpose his authority, surely this is a duty of importance, which we
should make conscience of.
5. If God hath given directions about it, it is unquestionably a duty
belonging to us; for directions suppose the duty, and show that God would not
have it miscarry in our hands. As when God directeth to pray, he supposeth
prayer; when God directeth to hear, he supposeth hearing; so when he directeth
to reprove, he supposeth reproof to be a duty. Now the word of God doth
everywhere abound with these directions: as with what lenity and meekness we
should reprove: 2 Cor. ii. 4, 'For out of much affliction and anguish of heart
I wrote unto you with many tears; not that you should be grieved, but that you
mny know the love which I have more abundantly unto you;' Gal. vi. 1,
'Brethren, if a man be overtaken in a fault, ye which are spiritual restore
such an one in the spirit of meekness, considering thyself, lest thou also be
tempted.' What difference we should make of faults. Gnats and camels: Mat.
xxiii. 24, 'Ye blind guides, which strain at a gnat, and swallow a camel.' Of
persons: Jude 22, 23, 'And of some have compassion, making a difference; others
save with fear, pulling them out of the fire.'
6. The duty is necessary to prevent a sin, such as detraction, censure,
and backbiting. It is the usual fashion of the world to change a duty into a
sin; it should be the care of God's people to change a sin into a duty: Eph.
v.4, 'Not foolish talking or jesting, which are not convenient, but rather
giving of thanks.' So do not speak of them that sin, but to them;
do not judge, but reprove.
7. That without which no society can be maintained, no relation
faithfully improved, certainly is an unquestionable duty; but so is reproof. No
society can be maintained, for faults will arise, the injured will vent
themselves in passion or reproof; now which conduceth to the welfare of human
society? And for relations, how can I be faithful to God in them unless I take
advantage of this nearness and frequency of converse for spiritual use? Even
good men will miscarry: if we be privy to it, must we hold our peace? Well,
then, observe the reasonableness of God's ordinance.
III. What is reproof?
It is an act of charity or mercy, by which we seek by fit discourse to draw our
brother from sin to his duty.
1. It is an act of charity and mercy, not of pride and vainglory:
James iii. 1, 'My brethren, be not many masters, knowing that we shall receive
the greater condemnation.' No; it is not an act of mastery or rash judging, but
of mercy towards our brother in his spiritual misery, as he hath rendered
himself obnoxious to God's wrath.
2. The means it useth is fit discourse, not correction and chastening,
but correption or rebuke.
It must be dispensed in most wholesome ways, such as may be most fit to gain a
sinner and heal his soul. To some we must use more tenderness, but more
sharpness to others. In general, we reprove from God's word: Col. iii. 16, 'Let
the word of Christ dwell in you richly, in all wisdom, teaching and admonishing
one another;' that the offender may see God reproving him rather than man; as
Christ reproved the pharisees with mere words of scripture: Mat. xv. 7 - 9, 'Ye
hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh
unto me with their mouths, and honoureth me with their lips, but their heart is
far from me : but in vain do they worship me, teaching for doctrines the
commandments of men.' The reproof must be insinuated as the matter requireth,
either by exhortation, admonition, or caution.
3. The end, not to shame him, but to gain him from sin to his duty.
If the man be good, to set him in joint again: Gal. vi. I, 'Brethren, if a man
be overtaken in a fault, ye which are spiritual restore such an one in the
spirit of meekness, considering thyself, lest thou also be tempted.' If carnal,
to take this occasion to turn him from sin to holiness, or to save his soul
from death: James v. 19, 20, 'Brethren, if any of you do err from the truth,
and one convert him, let him know that he which converteth the sinner from the
error of his way shall save a soul from death, and shall hide a multitude of
sins.'
IV. Let us see when this duty bindeth or bindeth not; for it being
an affirmative precept, it doth not bind at all times, but as circumstantiated.
Affirmative precepts, non ligant ad semper, do not always bind, as
negative precepts do, for evil actions are never lawful. Affirmative precepts
bind only when time and place and other circumstances concur ; and then the
omission is faulty.
The question then is, at what times and in what circumstances this duty
bindeth?
1. It bindeth not if I do not certainly or probably know the sin of my
neighbour; for reproof by way of charge must be upon an apparent crime ; as
Gal. ii. 11, 'But when Peter was come to Antioch, I withstood him to the face,
because he was to be blamed,' 1 Cor. v. 1, 'It is reported commonly that there
is fornication among you, and such fornication as is not so much as named among
the gentiles; that one should have his father's wife,' 1 Cor. 1. 11, 'For it
has been declared unto me of you, my brethren, by them which are of the house
of Chloe, that there are contentions among you.' Mark the grounds; he goeth
upon certain knowledge, public fame, and valuable testimony: 'It is commonly
reported,' and 'it is declared by the house of Chloe.' Faults that we reprove
must be certainly known and evident; we may not reprove upon bare suspicion,
for 'charity thinketh no evil,' 1 Cor. xiii. nor upon an uncertain hearsay:
Isa. xi. 3, 'Neither reprove after the hearing of his ears;' not upon flying
report, or forged stories, or the censures of any.
But here we must distinguish between the reproof of a public and private person
and a bosom friend.
[1.] Mere private persons are not bound to use inquisition themselves, nor are
they to be too suspicious, and credulously give ear to slanders. If private
persons were bound to search and find out faults that they may reprove them,
the obligation were intolerable, the number of sinners being so innumerable as
they are, and a man could hardly avoid the imputation of a busybody and
whisperer. Therefore it is a good rule of Austin, Do not seek out what thou
mayest reprove, but seek to mend what thou dost reprove. Therefore private
men are not bound to search and find out faults. The knowledge of another's sin
is not scientia juris, which all are bound to have, but scientia
facti which none are bound to but those to 'whom the particular care of
others' souls doth belong by office; for par in pares non habet imperium
- equals have no power over one another. The fault must be known either by
certain knowledge or common fame, when you see your brother sinning.
[2.] A superior and bosom friend may go upon suspicion, but then his reproof
must be rather by way of caution than charge, and by virtue of special
friendship, that as no guilt, so no blame may rest upon his friend. A superior
is to search out the matter.
2. Not if he hath repented already; for to upbraid men with past sins is
to rake in the filth which God hath covered. The elder brother said, Luke xv.
30, 'As soon as this thy son is come, which hath devoured thy living with
harlots, thou hast killed for him the fatted calf.' There is a difference
between the correction of a superior and the reproof of a neighbour. The
correction of a magistrate respects the common good or the example of others;
and therefore, whether the man repent or no, he may be corrected and punished
for his faults, and be must patiently endure the punishment; but brotherly
reproof respects the private good of the party admonished or reproved, to
remove the fault, not to inflict punishment; the end is obtained if thou hast
gained thy brother.
But yet here is an exception; if we have good cause to suspect his repentance
is not thorough and sincere, or if he be in danger of a relapse into the sin
again.
3. If it be evident he shall do no good by his reproof; for all means
are required in order to the end. Therefore when there is no appearance of
doing good at all, or that our reproof will be profitable or attain its proper
end, we are not bound in such a case. Ministerial reproof must be given though
there be no hope: Ezek. ii. 5, 'And they, whether they will hear, or whether
they will forbear, for they are a rebellious house, yet shall know that there
hath been a prophet among them.' The waters of the sanctuary must flow, whether
men drink of them or no. But in private reproof we are bound while there is
hope, and while they are not incorrigible. Yet there is this exception; every
attempt must not discourage us, nor every reproach and scorn make us give over
the cause as remediless; but we must reprove, and reprove again, as long as we
have any hopes of reducing them into the right way: 2 Peter i. 13, 'Wherefore I
will not be negligent,' saith the apostle Peter, 'to put you always in
remembrance of these things.' Let us do our duty, and trust God with the event.
Those that for the present do storm and rage may afterwards come to themselves
again, especially if God atirreth us up by the secret motions of his Spirit to
continue our endeavours: Acts xvii. 16, Paul's 'spirit was stirred in him when
he saw the city wholly given to idolatry.' Impulse of spirit doth determine
circumstances of known duty though it doth not constitute new duties.
4. When the party is likely to be the worse, rather than better, if he
be reproved: Prov. ix. 7, 'He that reproveth a scorner getteth to himself
shame, and he that rebuketh a wicked man getteth himself a blot,' if it
provoketh them to rail. So Mat. vii. 6, 'Give not holy things to dogs, neither
cast ye your pearls before swine, lest they trample them under their feet, and
turn again and rend you.' Some are so wedded to their sins, that God's
providence calleth upon us to let them alone. No good statue can be made of
crooked or knotty timber; a vicious stomach turneth all things into choler;
rain maketh a spongy marsh ground the worse; blowing increaseth the fire; a
dunghill stinketh the worse the more it is stirred. Some are contemptuous and
scornful; their corruptions are irritated by seeking to restrain them.
Therefore if he sinneth the more grievously, that is a worse inconveniency than
the reproof can bring good. Yet we must take heed that we do not censure people
to be such without a cause; the reasons for our omission of such a necessary
duty must be clear and sure, such as we can urge and avouch before God himself.
We must not put by the duty upon slight conjectures, but still remember that
God seeth and will consider it. It is very notable that cautions against rash
judging are given before the direction of not casting pearls before swine and
dogs: Mat. vii. 1, 'Judge not, that ye be not judged.'
5. When it will be rationally presumed that he will amend without our
reproof. As alms ought not to be given to one that is indeed in poverty, when
we know there are those that will plentifully relieve him, so in the case of
reproof, when neither by ourselves, nor by the help of any other, a man is
likely to be awakened, then we are bound to reprove him, or procure another
that may do it more successfully; for some are capable to manage it with more
wisdom than ourselves. I confess this must be taken cautiously. A general
presumption that another will do his office doth not absolve us in foro
conscientiae, because this duty ariseth not from any voluntary contract or
paction between men and men, but from the law of God, our supreme governor and
judge, binding every one; and therefore we must do our own duty, and not think
to be discharged by the zeal and diligence of others. And besides, a
presumption that others will do it may cause it wholly to fall to the ground;
as, Luke x. 33, the good Samaritan had not been absolved from uncharitableness
if he had presumed that the priest and Levite would relieve the distressed man,
or, if not they, that some other of his countrymen that came that way, and were
nearer to him by nation and blood, and more charitable than the former, that
they would relieve him; but he neither minded the one nor the other, but
performed his duty; he saw a miserable spectacle, one wounded with thieves,
'and he had compassion on him, and went to him, and bound up his wounds,
pouring in oil and wine, and set him on his own beast, and brought him to an
inn, and took care of him,' ver. 33, 34. So here. The papists indeed make this
limitation, Nisi probabiliter praesumatur aliunde nacturum, qui eum
corripiat - Except he probably presume that another will reprove him; but
this presumption must be evident and rational, not probable only; and where I
am privy to it, and know it, and procure it, and know how much better he is
able to manage it than myself, then I am not to take it out of his hands, or
when others are present whose gifts and office more oblige them to it.
6. When he doth expect a better opportunity, his omission is not faulty
for the present ; for all things must be gone about in their season: Eccles.
iii. 7, There is a time to keep silence, and a time to speak;' and in another
place, because 'to every man there is time and judgment, therefore the misery
of man is great upon him,' Eccles. viii. 6-8. He speaketh of the misery men
contract upon themselves by disproving public disorders, especially in great
persons, princes, and potentates. Therefore certainly it concerneth us to take
a fit season; not when a man is drunk; as Abigail told Nabal not a word when
the wine was in his head, I Sam. xxv. 36, 37; not when they are in the heat of
passion, for then they be not capable of discerning right and reason: James i.
20, 'For the wrath of man worketh not the righteousness of God;' therefore
opportunity and conveniency of circumstances must be considered and improved.
Yet here is caution still; we must not adjourn it too far. Life is short, and
sin groweth: Heb. iii. 13, 'Exhort one another daily, while it is called
to-day, lest any of you be hardened through the deceitfulness of sin.' And it
must be done at length; if we have long waited for a season, and cannot find
it, we must make it, and break a rule of civil prudence rather than violate
conscience; for civilities must not prescribe to religion.
7. If it be uncertain 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
mundi, the high places of the world, that have a strange 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 we give way
to this, it looketh like an itch of reproving; and if we reprove for doubtful
matters, men fly from our reproof for what is clear and open. Yet we may hold
an argument, and prudently 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 pusillanimity, hath the greater sin if he does 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 this matter. Our
Lord saith, Mat. vii. 6, '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 contemptuous 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 be 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. Public reproof is sometimes, not always necessary. If the sin be
public, either as committed in sight before all : 1 Tim. v.20, 'Them that sin,
rebuke before all, that others also may fear;' or as judged by a public
judicatory; or if an hidden sin tends to the damage of the community; 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 publicly. 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 considerest 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 shalt thou see clearly to pull out the mote out of thy brother's eye;' Rom. 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 time 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, Prov. 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 way of life that keepeth instruction; 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 forever. God's reproofs and rebukes at the last day will be very severe and amazing. And verse 31, 'The ear that heareth the reproof of life abideth among the wise;' that is, forsaketh the ill company which misled him, and betaketh himself to better guides: Prov. xxix. 1, 'He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.' Our case without repentance is desperate; for when we have hardencd ourselves in an evil way, the Lord overtakes us with a sudden destruction.
Use 3. It exhorts us to set upon this duty. There is need of it which will appear if we consider the infirmity of nature, that is to he restrained, a blind mind to be enlightened, a drowsy heart to be awakened, vehemency of passions to be curbed, and great allurements to sin to be withstood. Say not with Cain, Gen. iv. 9, 'Am I my brother's keeper?' Thou art so; do it then with love, lest you do the work of an enemy under the vizard of a friend. No hatred or ill end must put you on this business; for when you rebuke sin with sin, you increase it. Again, there is need of it ; for it will prevent many evils, as censuring and detraction, and speaking ill of others, and invasion of the ministry. This is one great evil that heretofore hath reigned among us. Many little prattlers, that had no gifts, set up for ministers. This itch would soon be cured if men would mind necessary duties, such as meditation (which is a preaching to themselves), family instruction, and brotherly reproof.
Use 4. Direction to perform this duty. Many graces are necessary hereunto, as zeal for God, love to our neighbour, and courage. Avoid pusillanimity, that you be not hindered by your fears, this is the way to prevail; and if you prevail not, you must mourn and pray; as Lot: 2 Peter ii. 8, 'For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their ungodly deeds;' Jer. xiii. 17, 'But if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears.'
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