Sermon 65: The Duty of Reproving our Neighbour

A great part of the book of Exodus, and almost the whole of the book of Leviticus, relate to the ritual or ceremonial law of Moses, which was peculiarly given to the children of Israel; but was such 02:512‘a yoke’, says the apostle Peter, ‘as neither our fathers nor we were able to bear’.

In order to understand this important direction aright, and to apply it profitably to our own souls, let us consider,

First, what it is that we are to rebuke or reprove. What is the thing that is here enjoined? Secondly, who are they whom we are commanded to reprove? And, thirdly, how are we to reprove them?

1I. 1. Let us consider, first, What is the duty that is here enjoined? What is it we are to rebuke or reprove? And what is it ‘to reprove’? What is it to reprove? To tell anyone of his faults, as clearly appears from the following words, ‘Thou shalt not suffer sin upon him.’ Sin is therefore the thing we are called to reprove, or rather him that commits sin. We are to do all that in us lies to convince him of his fault, and lead him into the right way.

202:5132. Love indeed requires us to warn him, not only of sin (although of this chiefly), but likewise of any error which if it were persisted in would naturally lead to sin. If we do not hate him in our heart, if we love our neighbour as ourselves, this will be our constant endeavour—to warn him of every evil way and of every mistake which tends to evil.

33. But if we desire not to lose our labour,

1II. 1. Let us, in the second place, consider, Who are those that we are called to reprove? It is the more needful to consider this because it is affirmed by many serious persons that there are some sinners whom the Scripture itself forbids us to reprove. This sense has been put on that solemn caution of our Lord in his Sermon on the Mount: ‘Cast not your pearls before swine, lest they trample them under foot, and turn again and rend you.’

22. The persons intended by ‘our neighbour’ are every child of man,

33. How striking is Mr. Baxter’s reflection on this head, in his Saints’ Everlasting Rest: ‘Suppose thou wert to meet one in the lower world to whom thou hadst denied this office of love when ye were both together under the sun; what answer couldst thou make to his upbraiding? At such a time and place, while we were under the sun, God delivered me into thy hands. I then did not know the way of salvation, but was seeking death in the error of my life.

44. Everyone therefore that has a soul to be saved is entitled to this good office from thee. Yet this does not imply that it is to be done in the same degree to everyone. It cannot be denied that 02:515there are some to whom it is particularly due. Such, in the first place, are our parents, if we have any that stand in need of it; unless we should place our consorts and our children on an equal footing with them. Next to these we may rank our brothers and sisters, and afterwards our relations, as they are allied to us in a nearer or more distant manner, either by blood or by marriage. Immediately after these are our servants, whether bound to us for a term of years or any shorter term. Lastly, such in their several degrees are our countrymen, our fellow-citizens, and the members of the same society, whether civil or religious. The latter have a particular claim to our service; seeing these societies are formed with that very design, to watch over each other for this very end, that we may not suffer sin upon our brother.

III. We have seen what is meant by reproving our brother, and who those are that we should reprove. But the principal thing remains to be considered. How, in what manner, are we to reprove them?

11. It must be allowed that there is a considerable difficulty in performing this in a right manner. Although at the same time it is far less difficult to some than it is to others. Some there are who are particularly qualified for it, whether by nature, or practice, or grace. They are not encumbered either with evil shame or that sore burden, the fear of man.

22. In what manner then shall we reprove our brother, in order that our reproof may be most effectual? Let us first of all take care that whatever we do may be done in the spirit of love;

33. Meantime the greatest care must be taken that you speak in the spirit of humility. Beware that you do not think of yourself more highly than you ought to think.

44. Great care must be taken, in the third place, to speak in the spirit of meekness,

02:5175. But all this time see that you do not trust in yourself. Put no confidence in your own wisdom, or address, or abilities of any kind. For the success of all you speak or do, trust not in yourself, but in the great Author of every good and perfect gift.

66. So much for the spirit wherewith you should speak when you reprove your neighbour. I now proceed to the outward manner. It has been frequently found that the prefacing a reproof with a frank profession of goodwill has caused what was spoken to sink deep into the heart. This will generally have a far better effect than that grand fashionable engine, flattery,

77. Although it is certain that the main point in reproving is to do it with a right spirit, yet it must also be allowed there are several little circumstances with regard to the outward manner which are by no means without their use, and therefore are not to be despised. One of these is—whenever you reprove, do it with great seriousness; so that as you really are in earnest you may likewise appear so to be. A ludicrous

88. Yet there are some exceptions to this general rule of 02:518reproving seriously. There are some exempt cases, wherein, as a good judge of human nature observes,

a little well-placed raillery will pierce deeper than solid argument. But this has place chiefly when we have to do with those who are strangers to religion. And when we condescend to give a ludicrous reproof to a person of this character it seems we are authorized so to do by that advice of Solomon, ‘Answer a fool according to his folly, lest he be wise in his own eyes.’

99. The manner of the reproof may in other respects too be varied according to the occasion. Sometimes you may find it proper to use many words to express your sense at large. At other times you may judge it more expedient to use few words; perhaps a single sentence. And at others it may be advisable to use no words at all, but a gesture, a sigh, or a look. Particularly when the person you would reprove is greatly your superior. And frequently this silent kind of reproof will be attended by the power of God, and consequently have a far better effect than a long and laboured discourse.

1010. Once more. Remember the remark of Solomon, ‘A word spoken in season, how good is it!’

when he is in a good humour, or when he asks it you. Here you may catch the

02:519the time when his mind is in a soft, mild frame. And then God will both teach you how to speak, and give a blessing to what is spoken.

1111. But here let me guard you against one mistake. It passes for an indisputable maxim, ‘Never attempt to reprove a man when he is intoxicated with drink.’

1212. I beseech you, brethren, by the mercies of God,

But they despair; they have no hope of escaping out of it. And they sink into it still deeper, because none else has any hope for them! ‘Sinners of every other sort’, said a venerable old clergyman, ‘have I frequently known converted to God. But an habitual drunkard I have never known converted.’ But I have known five hundred, perhaps five thousand. Ho! Art thou one, who readest these words? Then hear thou the words of the Lord! I have a message from God unto thee,

1313. Lastly, you that are diligent in this labour of love, see that you be not discouraged, although after you have used your best endeavours you should see no present fruit. You ‘have need of patience’, and then, ‘after ye have done the will of God’

1414. I have now only a few words to add, unto you, my brethren, who are vulgarly called ‘Methodists’. I never heard or read of any considerable revival of religion which was not attended with a spirit of reproving. I believe it cannot be otherwise; for what is faith unless it worketh by love?