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not to be judged by my conscience: to his own Master he standeth or falleth. Therefore I would not reprove him, but for what is clearly and undeniably evil. Such, for instance, is profane cursing and swearing; which even those who practise it most, will not often venture to defend, if one mildly expostulates with them. Such is drunkenness; which even an habitual drunkard will condemn when he is sober. And such, in the account of the generality of people, is the profaning of the Lord's day. And if any who are guilty of these sins, for a while attempt to defend them, very few will persist to do it, if you look them steadily in the face, and appeal to their own conscience in the sight of God. II. 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.” But the plain meaning of these words is, , Do not offer the pearls, the sublime doctrines or mysteries of the gospel, to those whom you know to be brutish men, immersed in sins, and having no fear of God before their eyes. This would expose those precious jewels to contempt, and yourselves to injurious treatment. But even those whom we know to be, in our Lord's sense, dogs and swine, if we saw them do, or heard them speak, what they themselves know to be evil, we ought in any wise to reprove; else we “hate our brother in our heart.” 2. The persons intended by our “neighbour” are, every child of man; every one that breathes the vital air; all that have souls to be saved. And if we refrain from performing this office of love to any, because they are sinners above other men, they may persist in their iniquity, but their blood will God require at our hands. 3. 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 7 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; and therein thou sufferedst me to remain, without once endeavouring to awake me out of sleep! Hadst thou imparted to me thy knowledge, and warned me to flee from the wrath to come, neither I nor thou need ever to have come into this place of torment.” 4. Every one, 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 every one. It cannot be denied, that there 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 serwants, 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. If we neglect to reprove any of these, when a fair opportunity offers, we are undoubtedly to be ranked among those that “hate their brother in their heart.” And how severe is the sentence of the apostle against those who fall under this condemnation “He that hateth his brother,” though it does not break out into words or actions, “is a murderer:” “and ye know,” continues the apostle, “that no murderer hath eternal life abiding in him.” He hath not that seed planted in his soul, which groweth up unto everlasting life: in other words, he is in such a state, that if he dies therein, he cannot see life. It plainly follows, that to neglect this is no small thing, but eminently endangers our final salVation. 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 1 1. It must be allowed, that there is a considerable difficulty in per| forming 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: they are both ready to undertake this labour of love, and skilful in performing it. To these, therefore, it is little or no cross; nay, they have a kind of relish for it, and a satisfaction therein, over and above that which arises from a consciousness of having done their duty. But be it a cross to us, greater or less, we know that hereunto we are called. And be the difficulty ever so great to us, we know in whom we have trusted; and that he will surely fulfil his word, “As thy days, so shall thy strength be.” 2. In what manner, then, shall we reprove our brother, in order that our reproof may be most effectual 7 Let us first of all take care, that whatever we do, may be done in “the spirit of love;” in the spirit of tender good will to our neighbour; as for one who is the son of our common Father, and one for whom Christ died, that he might be a partaker of salvation. Then, by the grace of God, love will beget love. The affection of the speaker will spread to the heart of the hearer; and you will find, in due time, that your labour hath not been in vain in the Lord. 3. 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. If you think too highly of yourself, you can scarce avoid despising your brother. And if you show, or even feel, the least contempt of those whom you reprove, it will blast your whole work, and occasion you to lose all your labour. In order to prevent the very appearance of pride, it will be often needful to be explicit on the head; to disclaim all preferring yourself before him; and at the very time you reprove that which is evil, to own and bless God for that which w is good in him. 4. Great care must be taken, in the third place, to speak in the spirit of meekness, as well as lowliness. The apostle assures us, “that the wrath of man worketh not the righteousness of God.” Anger, though

it be adorned with the name of zeal, begets anger; not love or holiness.
We should therefore avoid, with all possible care, the very appearance
of it. Let there be no trace of it, either in the eyes, the gesture, or the
tone of voice; but let these concur in manifesting a loving, humble,
and dispassionate spirit.
5. But all this time, see that you do not trust in yoursels. 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. Therefore, while you are
speaking, continually lift up your heart to Him that worketh all in all.
And whatsoever is spoken in the spirit of prayer, will not fall to the
ground.
6. 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 good will, 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, by means of which, the men of the world
have often done surprising things. But the very same things, yea, far
greater, have much oftener been effected, by a plain and artless decla-
ration of disinterested love. When you feel God has kindled this flame
in your heart, hide it not: give it full vent It will pierce like light-
ning. The stout, the hard hearted, will melt before you, and know that
God is with you of a truth.
7. 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 ludi-
crous reproof makes little impression, and is soon forgot: besides, that
many times it is taken ill, as if you ridiculed the person you reprove.
And indeed those who are not accustomed to make jests, do not take it

well to be jested upon. One means of giving a serious air to what you .

speak, is, as often as may be, to use the very words of Scripture. Frequently, we find the word of God, even in a private conversation, has a peculiar energy; and the sinner, when he expects it least, feels it “sharper than a two-edged sword.”

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

Ridiculum acri fortius:

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 he wise in his own eyes.”

9. 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;

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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 kind of reproof will be attended by the power of God; and, consequently, have a far better effect than a long and laboured discourse. 10. Once more : remember the remark of Solomon, “A word spoken in season, how good is it!” It is true, if you are providentially called to reprove any one, whom you are not likely to see any more, you are to snatch the present opportunity, and to “speak in season,” or “out of season;” but with them whom you have frequent opportunities of seeing, you may wait for a fair occasion. Here the advice of the poet has place. You may speak Si validus, si laetus erit, si denique poscit: When he is in a good humour, or when he asks it you. Here you may catch the Mollia tempora fandi, 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. 11. But here let me guard against one mistake. It passes for an indisputable maxim, “Never attempt to reprove a man when he is intoxicated with drink.” Reproof, it is said, is then thrown away, and can have no good effect. I dare not say so. I have seen not a few clear instances of the contrary.. Take one : Many years ago, passing by a man in Moorfields, who was so drunk he could hardly stand, I put a paper into his hand. He looked at it, and said, “A word—a word to a Drunkard, that is me, sir, sir! I am wrong-I know I am wrong, —pray let me talk a little with you.” He held me by the hand a full half hour: and I believe he got drunk no more. 12. I beseech you, brethren, by the mercies of God, do not despise poor drunkards ! Have compassion on them | Be instant with them in season and out of season | Let not shame, or fear of men, prevent your pulling these brands out of the burning: many of them are self condemned : “Nor do they not discern the evil plight That they are in ;” 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 have I never known | converted.” But I have known five hundred, perhaps five thousand. - Ho! Art thou one who readest these words 1 Then hear thou the words of the Lord ' I have a message from God unto thee, oh sinner! Thus saith the Lord, Cast not away thy hope. I have not forgotten thee. He that tells thee, “There is no help,” is a liar from the beginning ! Look up ! Behold the Lamb of God, who taketh away the sin of the world! This day is salvation come to thy soul: only see that thou despise not him that speaketh ! Just now he saith unto thee, “Son, be of good cheer! Thy sins are forgiven thee!” 13. 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” herein, the harvest will come,

Never be “weary of well doing: in due time ye shall reapif ye saint not.” Copy after Abraham, who “ against hope, still believed in hope.” “Cast thy bread upon the waters: for thou shalt find it after may days.”

14. I have now only a few words to add unto you, my brethen, who are vulgarly called Methodists. I never heard or read of any considerable revival of religion, which was not attended with a spirit of refooving. I believe it cannot be otherwise; for what is faith, unless it workth by love? Thus it was in every part of England, when the present revival of religion began, about fifty years ago: all the subjects of that réival, all the Methodists, so called, in every place, were reprovers of outtard sin. And indeed so are all that, “being justified by faith, have peace with God through Jesus Christ.” Such they are at first; and if they use that precious gift, it will never be taken away. Come, brethren, in the name of God, let us begin again Rich or poor, let us all arise as one man! And in any wise, let every man “rebuke his neighbour

and not suffer sin upon him l’” Then shall all Great Britain and Ireland. know, that we do not “go a warfare at our own cost:” yea, “God shall'

bless us, and all the ends of the world shall fear him.”

SERMoN LXXI.-The Signs of the Times.

“Ye can discern the face of the sky; but can ye not discern the signs of the times?” Matt. xvi, 3.

1. THE entire passage runs thus: “The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven. He answered and said, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering. Oh ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times 1’’

2. “The Pharisees also with the Sadducees came :” In general, these were quite opposite to each other: but it is no uncommon thing for the children of the world to lay aside their opposition to each other, (at least for a season,) and cordially to unite in opposing the children of God. “And tempting;” that is, making a trial whether he was indeed sent of God; “desired him that he would show them a sign from heaven;” which they believed no false prophet was able to do. It is not improbable, they imagined, this would convince them, that he was really sent from God. “He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering.” Probably there were more certain signs of fair and foul weather in their climate, than there are in ours. “Oh ye hypocrites;” making profession of love, while you have enmity in your hearts; “ye can discern the face of the sky,” and judge thereby what the weather will be; “but can ye not discern the signs of the times,” when God brings his first begotten Son into the world !

3. Let us more particularly inquire, first, What were the times, whereof our Lord here speaks; and what were the signs, whereby those times wore to be distinguished from all others? We may then inquire, second

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