putable nature, that will bear much to be said on both sides. A thing may possibly appear evil to me: therefore, I scruple the doing of it. And if I were to do it while that scruple remains, I should be a sinner before God. But another is 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 a habitual drunkard will con demn 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 need ful 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 them; 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.

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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? 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."

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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 pa rents, 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. If we neglect to reprove any of these, when a fair opportunity offers, we are undoubtedly to be ranked among those who "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 die 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. 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 neither with evil shame, or that sore burden, the fear of man. They are both ready to undertake this la bour 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 day, so shall thy strength be." 2. In what manner, then, shall we reprove our brother, in order that our reproof may be most effectual? Let first of all take care, that whatever we do, may be done in "the spirit of love;" in the spirit of tender good-will te 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, lovė 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.

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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 shew, 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 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 men worketh not the righteousness of God." Anger, tho' 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 your voice: but let these concur in manifesting a loving, humble, and dispas sionate spirit.

5. But all this time, see that you do not trust in your self. 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 declaration of disin terested love. When you feel God has kindled this flame in your heart, hide it not; give it full vent. It will pierce like lightning. The stout, the hard-hearted, will melt before you, and know that God is with you of a truth.

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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 ludicrous 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 mean 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 be 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