A Divine Message to the Elect Soul, Sermon 8
THE DVTIE OF THE REPROVER, AND The Perſons reproved, SET FORTH In a SERMON Preached, By that Reverend and faithfull Miniſter of Gods Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parſon of Rochford in Eſſex.
London, Printed by T.R. and E.M. for J.S.
THE DUTY OF REPROVERS And Perſons reproved, A Sermon preached by Mr. WILLIAM FENNER Miniſter of Gods Word.
Pov. 29.1.
He that being often reproved, hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy.
THeſe words, by reaſon of the ambiguity in the Hebrew tongue, they bear two expoſitions, and our Engliſh can ſuffer but one.
The firſt Expoſition is this, He that reproveth another, and hardeneth his owne neck, ſhall ſudden…y be deſtroyed, and that without remedy. The othet is as we have it here tranſlated, He that being often reproved, hardeneth his necke, ſhall ſuddenly be deſtroyed, and that without remedy.
I deſire to ſpeak of both theſe expoſitions, fot feare I ſhould miſſe the true ſenſe of this Text.
For the firſt, it is a truth of God every where confirmed in the Scriptures, that hee that reproves another, and yet hardeneth his owne heare, hee doth but make a rod for his owne back, hee puls ſudden deſtruction upon his owne ſelfe.
Then Secondly, there is no hinderance from the context, but that this may bee the meaning of the text: you know the Proverbs have little or no coherence, except two or three chapters. Indeed there is a coherence in them, but generally through the Proverbs there is none; ſo that if the text it ſelfe will beare one expoſition as well as another indifferently, the meaning none can tell, onelyonly as it is hit.
Thirdly and laſtly, the Text it ſelfe ſavours this expoſition: for ſo the word in the Hebrew is, A man of reproofes, that hardens his owne neck, ſhall ſuddenly be deſtroyed, and that without remedie.
Now the Queſtion is. Whether the wiſe mans meaning here be of the actuall reproof, the reproving of another; or of paſſive reproof, this is undetermined which of theſe is meant.
A man can have no light from the coherence, none in the world; and from the text it ſelfe, there is as much reaſon why we ſhould expound it one way (even almoſt) as the other. So that I ſay, for feare I ſhould let goe the true meaning of the wiſe man. I deſire to ſpeak a little of the active ſenſe. He that often reproveth another, and yet hardeneth his own neck, ſhall ſuddenly be deſtroyed, and that without remedy. From hence I may obſerve, that.
A reprover (whether a Maſter or a Miniſter,Obſerv. 1. A guilty hardned reprover, ſhall be deſtroyed. or a Magiſtrate, or a Father, or a private Chriſtian, be he what he will be) that reproveth another, and yet is guilty himſelfe either in the ſame kind, or elſe in another, or in any kind) and hardeneth his own heart in it, that man ſhall ſuddenly be deſtroyed without remedy.
Take a Preacher that preacheth ſtrict doctrine to the people, that is very zealous againſt their ſinnes, he is up with hell and damnation againſt their filthy courſes: he preacheth for quickning, but himſelfe is not quickned; hee threatneth judgments againſt hardneſſe of heart, and yet he hath a hard heart himſelfe; this man puls deſtruction upon his owne pate. Hee is like the Phariſees, that impoſed upon others grievous burdens and heavie to be born, but would not touch them with one of their fingers themſelves, Matth. 23.4.
The Reaſon of this is, becauſe
Firſt ſuch a reprover of ſinne, Reaſon 1. It is againſt his office.it is againſt his office: the office of a reprover binds him to be blameleſſe as the Apoſtle ſpeakes, A Biſhop muſt be blameleſſe, 1 Tim. 3.2. Every Chriſtian ſhould be blameleſſe; how much more Miniſters, that beare the office of reprovers? they ſhould be blameleſſe. Nay, if a man, though hee take not the office of a reprover, yet if he beare the perſon of a reprover (as every private Chriſtian muſt when God calls him to it: for every man may be called to reprove) though he have no authority over another, though hee bee a private man, he may beare the perſon though not the office of a reprover. Now a man muſt be unculpable, and unblameable himſelfe, or elſe hee ſinnes againſt his perſon. If a man reprove another for being carnall, himſelfe muſt be ſpirituall, Gal. 6.1. If any man be overtaken with a fault, yee that are ſpirituall, reſtore him. The reprover, the exhorter, and admoniſher, muſt be ſpirituall, if hee would draw another to be ſpirituall.
Reaſon. 2 He cannot reprove to a right end.Secondly, ſuch a reprover as is guilty himſelfe in that kind, or in any other kind, hee can never reprove to a right end. Why ſeeſt thou a moat in thy brothers eye, and conſidereſt not the beame in thine owne eye? Matth. 7. verſ. 3. Why (ſaith he) to what end? what is that thou lookeſt at, thou art ſevere to eſpye faults in thy brothers eye? To what end doeſt thou reprove him? What is the reaſon? What is the thing thou wouldſt have, that thou finddeſt fault with him? Why ſeeſt thou a mo…t in thy brothers eye? As if hee ſhould ſay, thy end can never bee good, it cannot bee to doe thy brother good: for then thou wouldeſt doe thy ſelfe good firſt: It is not becauſe thou hateſt ſin; for then thou wouldeſt deteſt thy owne ſinne. It cannot bee out of a good principle, or to a good end. It is either becauſe thou art a buſie body in other mens matters, or thou art cenſorious, thou loveſt to be medling; or becauſe thou hateſt thy brother, and wouldeſt wreak thy malice on him; thou wouldeſt fain ſhame and diſgrace him, and by beating him downe, get thy ſelfe up; or thou wouldeſt get a cover to thy owne conſcience; it muſt be ſome ſuch end, it cannot be a good end. Chriſt puts it to a mans conſcience, why hee reproves his brother, when hee is faulty himſelfe.
Thirdly, another Reaſon is,Reaſon 3 Not in a right manner. ſuch a reprover can never doe it in a right manner, as Chriſt ſaith, Matth. 7.4. How wilt thou ſay to thy brother, let me pull the moat out of thine eye, when behold a beam is in thine owne eye? How wilt thou doe it? In what faſhion, or ſort? How wilt thou be able to bring this about? A man that is a reprover, had need to have a very cleare ſight of his owne, that ſees another mans faults, and will ſet another to rights; he had need to have a good judgment, to ſee all the circumſtances of reproof, and rebuke, that deals with another. As long as a man hath a beam in his owne eye, as long as he hath luſts in his own heart, that will blind his judgment, and darken and cover his eyes and make him that he ſhall not be able to ſee to goe about it. How canſt thou poſſibly ſay to thy brother, let me pull the moat out of thine eye, when there is a beam in thine own eye?
A man that is to reprove another, a Maſter that will reprove his ſervant, or a father his children, or a Miniſter that will reprove his people, or a Magiſtrate that will reprove thoſe that are committed to his charge, or any brother that will reprove another, he muſt do it with a ſpirit of compaſſion, with bowels of pity, with a ſenſe and feeling: there is a great deale of wiſdome and diſcretion to be obſerved in this act. Now when a man hath a beam in his owne eye, how ſhall he be able to do it? That man that is faulty and guilty himſelfe, either he muſt reprove too harſhly, and rigorouſly, or too ſparingly, or too inſultingly, hee muſt do it in a wrong manner, it can never be ſincerely and truly done, as long as a man hath a luſt in his own heart, and he himſelfe is guilty and faulty, that is a reprover of his brother. Nay, the party reproved, is holpen to retort on him, How doſt thou tell me of pride, and worldlineſſe, and c…vetouſneſſe? Who ſo proud and covetous as thou? Thus a man ſhall be ready to be hit in the teeth.
Reaſon 4. It is hypocriſie.Fourthly, ſuch a reprover is an hypocrite. It is no Chriſtian reproof for a man to do ſo. Wilt thou go and find fault with thy ſervant for his lazineſſe in thy ſervice, when thou art lazie in Gods ſervice? Wilt thou find fault with thy brother for his pride, and thou art full of faſhions? Wilt thou condemne the ſinnes of the times, and thou liveſt in ſome luſt? This is nothing but hypocriſie. Thou makeſt as if thou didſt ſtand ſo much for obedience to God; and oh! there is this and that ſin againſt God, when thy ſelfe is a ſinner in that, or in another kind; this is hypocriſie, as Chriſt ſaith here, Thou hypocrite, firſt caſt the beam out of thine owne eye, and then thou ſhalt ſee clearly to caſt the moat out of thy brothers eye. Thou hypocrite: Mark, it is an act of hypocriſie when a man goes to find fault with another, before he has gone to redreſſe his owne ſoul; to purge his owne conſcience, and have ſhook hands with the wages of iniquity his owne ſelfe, before a man have done this, it is hypocriſie to deal with another. For when a man reproves another he takes a form upon himſelfe of one that is zealous againſt ſin, and an enemy to all ſinfull practiſes: Now what is this but hypocriſie, when a man hath not this in him that he pretends? when a man finds fault with anothers pride, as if he were humble forſooth, with anothers worldlineſſe as if he were liberall; when a man doth ſo, he incurres the guilt of hypocriſie in reproving another.
Fifthly, another Reaſon is,Reaſon 5. It makes inexcuſable. becauſe ſuch a reprover is inexcuſable, his reproving of another mans ſinne, makes him inexcuſable for his owne, as the Apoſtle ſpeakes, Rom. 2.1. Therefore thou art inexcuſable, O man, whoſoever thou art, that judgeſt: for wherein thou judgeſt another, thou condemneſt thy ſelfe, for thou doest the ſame thing. Marke, thy owne mouth ſhall condemne thee; thou findeſt fault with another mans pride: it ſeemes he is to be condemned for it, then God condemns thee for thy pride. Thy pride is a faire mark for Gods juſtice, becauſe thou condemneſt another. Doſt thou find fault with anothets hardneſſe of heart, and ill will and backwardneſſe to any thing that is good, and yet thou art backward? Thou expoſeſt thine owne ſoul to the judgement of God; thou haſt taught (as it were) Almighty God how to condemne thee for thy owne luſts and corruptions.
Reaſon 6 It is abſurd.Again ſixthly, another Reaſon is this, becauſe ſuch a reprover is an abſurd perſon. It is abſurd to reprove another, and be faultie ones ſelfe, as it is Rom. 2.21. Thou that teacheſt another, teacheſt thou not thy ſelfe? Thou that preacheſt another ſhould not ſteal▪ doſt thou ſteal? This is a ſtrange abſurd thing, this reproof doth not ſound well in thy mouth: thou ſtealeſt, and forbiddeſt ſtealing; thou preacheſt againſt adultery, and committeſt it; thou ſpeakeſt againſt ſuch and ſuch ſinnes, thou findeſt fault with them in the children of God, and art guilty thy ſelfe, or in thy children or ſervants, or neighbours, and art obnoxious to them in thine owne practiſe: this is an abſurd thing: theſe rebukes and reproofes ſound not well out of thy mouth.
Reaſon 7. It is impudencie.Laſtly, it is a ſigne of impudencie, Pſal. 50. What haſt thou to doe to take my covenant into thy mouth, when thou hateſt to be reformd, and haſt caſt my covenant behind thy back? And to the wicked God ſaith, What haſt thou to doe to take my ſtatutes or covenant into thy mouth, ſince thou hateſt inſtruction? What haſt thou to doe to reprove thy brother? If hee be proud, what is that to thee, as long as thou art proud thy ſelfe? thou goeſt and ſlingeſt ſtones at him: ſling them at thine owne heart firſt. It is a ſigne of impudencie.
But it may be objected, Shall not a wicked magiſtrate puniſh ſinne, and a wicked Miniſter preach againſt the corruptions of the times, and a wicked maſter rebuke his ſervants, and a wicked father correct his children? Becauſe he is wicked himſelfe, ſhall hee make himſelfe more wicked, and contract more guilt upon his ſoule?
I anſwer, that ſuch a man is in a dilemma; for the man is bound to reprove; in regard of his office, and yet he is bound in conſcience to go and amend himſelfe firſt. I ſay, he is bound to reprove all thoſe that God calls him to reprove, in regard of his office: but in regard of conſcience hee is bound to go and amend his owne fault firſt. Therefore if it be a Magiſtrate, ſuch as ſit upon life and death, or Niſi prius, or any action between man and man, if hee condemn a malefactor, and there remember himſelfe guilty, hee is bound in conſcience to ariſe from the Bench, and goe and amend his owne ſinne. And wee that are Miniſters, when we preach to the people, and remember our ſelves guilty, let us lay our hands upon our mouthes, at leaſt in votis, before ever we have the face to go and find fault with the people, it is neceſſary it ſhould be ſo. Therefore, I ſay, a man is in a dilemma, if he doe not reprove ſinne, it is againſt his office, and the perſon he beares, when God cals him to it; and if he do reprove, then hee ſinnes againſt the command of God, that binds him to bee blameleſſe that is to beare the place of a reprover.
Vſe 1.The Uſe of this is, firſt, to let us ſee, that a man that reproves (I ſpeak not of Miniſters only, or of Magiſtrates, or Fathers, but of every man that reproves, either by tongue, in word, or in thought, if he finde fault in this thought with another man for his ſinnes, and his ſtrange doings) let him take heed he doth but pull a judgement upon his owne head; he makes himſelfe inexcuſable, as in Rom. 2.3. the Apoſte there ſpeaking of this very point, Thinkeſt thou, O man, that judgeſt him that doth theſe things, and doeſt them, that thou ſhalt eſcape the judgement of God? A man that judgeth another, and doth the ſame things, that man certainly ſhall not eſcape the judgement of God, as his brother doth not eſcape his judgement.
Vſe 3. To be unblameable ere we reprove.Secondly, another Uſe ſhall be for counſell to every man and woman (for it is every ones caſe, God hath called every one of us to reprove one another, Miniſters to reprove the people, and Magiſtrates to judge between man and man, and every neighbour is to reprove when he is called thereto. Now) let us marke and obſerve this rule, let every one of us labour with all care and conſcience, to be unblameable, unoffenſive, to goe humble our owne ſoules, to cleanſe our own conſciences, that we may be able to perform this duty. Beloved, we wrong our own ſoules, if we find fault with others, and ſuffer our ſelves to bee faulty.
When Paul was to preach to the people, knowing that his office of preaching required reproving, you ſee leſt he ſhould wrong his own ſoul, how he laboured to be unblameable▪ ſaith he, I beat my body down, when I preach to others, leſt I become a caſt-away.
Again as a man wrongs his owne ſoule, ſo he diſhonours God. It cannot be unknown what an unthankfull office, the office of a reprover is; the world cannot abide reproof, The wicked hate the reprover in the gate Iſa. 29.21. The world is full of ſcorners, that hate reproofe. Prov. 15.12. Though ſome men be not ſo wicked as to hate reproofe, yet at leaſt they think hardly of them that reprove; they think they uſurp authority over them, and crow over them, or they undertake to bee their betters; as a reprover undertakes in that thing to bee a mans better. Now when a man is reproved, he is apt to think that his neighbour crowes over him, and excerciſeth authority upon him, as if he would grow on him, and be his Iudge. You ſee Lot when he reproved the Sodomites, though as gently as ever he could. My brethren, doe not ſo wickdly, preſently for all that they thought hardly of him. What, will this fellow be a judg that came but the other day to ſojurn? Gen. 19. Preſently they thought ha…dly of him. So we ſee the Prophet, hee doth but find fault with Amaziah for his fault, and preſently the Kings eyes are blinded, and his heart hardened, Who made you of the Kings counſell? 2 Chron. 25.15. hee thought him a medler, that pried into State-affaires, and into the Court and Kingdome. A man cannot reprove his brother for his ſinne, but it is a thouſand to one, if his brother bee not ready preſently to pry into him and to look narrowly into his wayes, to eſpy a hole in his coat if he can, or to make one if he cannot: all mens eyes are upon him, and they look ſtrictly and ſtraitly; and if any thing in the world bee amiſſe they will be ſure to mark it, and to make more of it, to make mountaines of mole-hills. When the blind man did but find fault with the Phariſees and reprove them a little for perſecuting of Chriſt, what ſay they? Art thou altogether conceived and born in ſinne, and wilt thou teach us? Joh. 9.34. Preſently they looked on his blindneſſe, and birth, Certainly he is a viler ſinner then other men, and ſhall he goe find fault with them? If we mean to reprove another, let us labour to be unblameable, to be godly and holy, to reform our own wayes, let us be ſure to purge our own famlies, to cleanſe our own ſoules, to rid our owne hands of all the wayes of ſinne and iniquity, leſt God be diſhonoured. The word of God will be flung in his owne face back againe, and the reproof if it be never ſo ſweet, and never ſo wiſe it will be retorted in a mans own teeth▪ if hee be not unblameable himſelfe. And a man had need to be humble, and low…y, and gentle, and meek, and to put on all bowels and gentleneſſe of heart, if he will reprove.
All ſinnes are not to be reproved alike, ſome with ſharpneſſe, ſome with lenity. Hee that is a Mountebank that will open a veine for every wheal and pimple.Simile The reprover is like them in Iſaiah, when they deale with the Cummin and Fetches, a little rod will beat them out, but when they come to the Corne, Wheat and Rie, they beat them out with the Cart-wheele: So when we meet with a hard-hearted ſpirit, wee muſt uſe ſtronger corroſives to them, and gentler admonitions and rebukes towards others that ſinne with a leſſer and a weaker hand. But this is a thing that a man muſt be marvellous carefull that reproves. Nay, let a man be unblameable for the preſent, if he have been faulty before, if it were ſeven, or ten, or twenty yeares before, if it be knowne, it is a thouſand to one, but he ſhall be hit in the teeth with it when he reproves: you committed adultery, and you did ſteale at ſuch a time, if it were never ſo long agoe, Therefore St. Paul would not conſent to take Mark with him in the miniſtery. Acts 15. becauſe he had been offenſive to the Church before. We had need be marvellous carefull and wary if wee will reprove.
I had thought to have named other Uſes, but I leave this Expoſition, and take it as it is paſſively interpreted.
He that being often reproved, hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy.
The ſeceond xpoſition.THough it may be expounded the other way, yet I rather incline to this. The Reaſon is, Becauſe this is the conſtant current of all Interpreters generally. I meet but with one or two that expound it the other way; but all paſſively, He that being often reproved, hardeneth his neck, &c.
Secondly, becauſe the word in the origiall is, A man of reproofs that hardeneth his own neck. Now, though it be indifferent whether it be active or paſſive, yet look in the Scripture, and you ſhall finde it more often paſſive then active. A man of reproofs, that is, a man often reproved, in the paſſive. As in Iſay 53.3. Chriſt is a man of ſorrows, not making others ſorry, but made ſorry paſſively. And ſo in Dan. 9.23. It is ſaid Daniel was a man of deſires, that is, not a man deſiring other men, or other things, not actively deſiring, but paſſively, deſired, beloved of God exceedingly. So it is ſaid of Jeremiah, Jerem. 15.10. he was a man of ſtrife, not a man ſtriving with others, but a man striven with. So in 1 King. 2.26. A man of death, that is, not killing others, but to be killed himſelfe. It is taken more frequently in the paſſive ſenſe; ſo we may more boldly take it ſo. A man of Reproofs, that is, reproved againe and againe, that hath received divers reproofs, and yet hardeneth his owne neck, ſhall ſuddenly be deſtroyed, and that without remedy. Here I might obſerve by the way, this point of Doctrine, That, The Lord doth not deſtroy man willingly.Doct. The Lord doth not deſtroy men willingly.
He ſaith not, A man ſhall be deſtroyed without remedy; but a man when he hath ſinned againſt God, when he hath committed ſinne, and not onelyonly ſo, but when he is reproved for his ſin, and goeth on. The Lord doth not deſtroy a man nakedly, but upon conſideration of ſin.God deſtroyes not but for ſin. Simile. Willingly the Lord doth not afflict any, Lament. 3. Mercy and puniſhment they flow from God, as the hony and the ſting from the Bee; the Bee yeeldeth hony of her own nature, but ſhe doth not ſting but when ſhe is provoked: ſo the Lord is gracious, and good, and favourable, and kind, and bleſſeth his people from his own nature, but he doth not puniſh, and plague, and deſtroy, but being provoked by ſin and iniquity. I will not ſtand to follow this point, I let it go.
The text it ſelf contains the great merciemercy of God in lending a man a reproof.
And what a great ſin it is, what a great ill it is for a man to ſin againſt his reproof. The greatneſſe of the ill is ſet down two wayes:
Firſt, by the great ſinfulneſſe of the thing, it is called the hardening of a mans own neck.
Secondly, by the greatneſſe of the puniſhment that God inflicts upon this ſin, and that is,Obſerv. A great mercy to be reproved. he will deſtroy him, and without remedy.
For the firſt, namely, what a great merciemercy it is for God to let a man be reproved for his ſins. It may bee proved by many places of Scripture, onelyonly I find in Scripture it is brought as an aggravation of ſinne when they ſinned againſt reproof, Hoſea 5.2. ſaith hee, they are profound to commit ſinne, though I have been a rebuker of them all. As if he ſhould ſay, though I have been ſo mercifull as to ſhew them the danger of ſinne, to tell them what would come of their wretched courſes: though I have called them to repentance, and have given them warning what would be the iſſue of theſe things; yet for all this, for all my mercy, they have gone on in their ſinnes though I have reproved them. This Though is a word of aggravation as we ſee in the ſpeech of Daniel to Belſhazzar; Thou, O King, haſt not humbled thy ſelfe though thou kneweſt this: as if he had ſaid, though the Lord let thee know the puniſhment upon thy Father▪ and the plagues of Nebuchadnezzar thy grandfather, though the Lord have let thee underſtand what it is for thee ro exalt thy ſelfe againſt him; yet thou art not humbled; he aggravates his ſinne, So, this aggravates a mans ſinne when he goes on, notwithſtanding he is reproved. The reaſons are,
Reaſon. 1. Reproofes come from love.Firſt, becauſe when God reproves a man of ſinne: the reproof primarily comes out of love; therefore when he reproved Laodicea, and told her ſhe was luke-worm, and ſaid, I would thou wert either hot or cold: And ſince ſhe was neither, he would ſpue her out of his mouth; he tells her whence the reproof flowed; becauſe I love I reprove: As many as I love, I rebuke, Rev. 3.19. It is not out of ill will that I tell thee of thy lukewarmneſſe, and threaten to ſpue thee out of my mouth; I tell thee theſe things that thou mayſt avoid that ill I ſay, Gods reprofes flow primarily from love to men, whereby he would have them lay aſide their wretched courſes, and avoid the judgements. Nay, it is an argument of hatred when a man doth not reprove his brother of ſinne. If God let a man goe on in ſinne, and never tell him of his drunkenneſſe, nor never find fault with his pride and ſecurity, never convince him, or wound, or touch him, nor deal with him about his unſetled eſtate, and his rotten condition, it is a ſigne God hates the man: but when God reproves a man from day to day, Man, thou art a proud creature, thou ſhalt to hell for thy pride, and hypocriſie, and ſecuritie, and harpneſſe of heart: When the Lord reproves a man from day to day, this is an argument of love; the other is an effect of hatred, not to reprove. Thou ſhalt not hate thy brother in thy heart, ſaith Moſes, but ſhalt in any wiſe reprove him, and not ſuffer ſinne to be upon him, Levit. 19.17. Thou hateſt thy brother when thou ſeeſt him ſinne, and doeſt not warn him, and knoweſt he is guilty of ſinfull courſes, and doeſt not reprove him; and when thou haſt time, and place, and opportunity, and fit circumſtances to reprove, and yet thou wilt not doe it, it is a ſigne thou hateſt thy brother; it is the greateſt degree of hatred one of them. If a man deny food for the body, and let a man rather die of hunger, then hee will give him meat, or let a man fall into a pit, rather then he will prevent the miſcheif, a man is guilty of bodily murther: but thou art guilty of the ſoule of thy brother, if thou let him fall into ſin. Thou thinkeſt thy brother is harſh, he will not bear with thee, he is haſty and teſty: no, thou art in an error, That man that hates reproof, erreth, ſaith Solomon. Prov. 10.17.Indeed a man ſhould not be too ſharp, but firſt tell his brother in private that he is in an error: for reproof is a means of grace, it flowes from great love, it is the providence of God that hath caſt it about, that thou ſhouldeſt have reproof given thee; if thou have a heart to take it, it is an argument of love.
Reaſon. 2 They tend to good.Another reaſon is taken from the primary end of reproof, which is to bring a man to good, to reduce him into a right way, to convert a man, to ſave his ſoule, that is the primary end of reproof and admonition: therefore to go on in ſinnes contrary to it, muſt needs be a great evill. As Solomon brings in the wiſdome of the Father, Jeſus Chriſt, calling upon people, O yee fooles, how long will yee love folly? turn at my reproof. Mark what followes, to what end; I will poure my ſpirit on you. There is the end he tells them O yee fooles, wretched people without underſtanding, that go on in ſinne, and harden your owne hearts, that repent not, nor turne not to God, that will not ſubmit to his wiſdome, nor imbrace his word: yee fooles, that wrong your own ſouls, oh turne at my reproof. Why? This is the reaſon that God reproves a man on this faſhion, it is that a man may have the Spirit of God granted him. If thou have an eare to heare reproof, and a heart to drink it in, and to weare it as a crown of gold on thy head, and as a chain about thy neck, thou ſhouldeſt have the Spirit of God for thy labour: the Lord reproves thee that thou mighteſt return back, and have his Spirit, and have merciemercy and forgiveneſſe. This is all the ill will that Gods Miniſters beare thee, and all the hatred that reprovers ſhew, when they tell thee of thy ſinnes whatſoever they be, that they may ſtop thy ſteps from going downe to Hell.
When the Lord ſends thee Sermon upon Sermon, Preacher after Preacher, thou art called on day by day, (as you here in this place) This is the infinite goodneſſe of God toward your ſouls; therefore your ſinne is infinite great, if you do not amend, as the wiſe man ſaith, He that hates reproof ſhall ſurely die, Prov. 15.10. there is no remedy for that man, that man that puts off repentance, God reproves him from day to day, on the Sabbath day, and on the week dayes; hee goes to this man, and there he is reproved; and to another, and there he is reproved; and yet he goes on in this deadneſſe and formality in the ordinances of God, that man ſhall ſurely die, there is no remedy, he ſins againſt the infinite merciemercy of God.
Thirdly,Reaſon. 3 It is brutiſh to reprove then there is no reaſon in the world why reproofe ſhould be taked otherwiſe then with all willingneſſe, and thankfulneſſe, and chearfulneſſe. If a man have but the reaſon of a man in him, he muſt needs take reproof in good part; he muſt be a beaſt that doth not judge well of him that reproves him. There is an excellent place, Prov. 12.1. He that puts off reproof is brutiſh; he that hates reproof, is a brute, that man hath no reaſon in him. Art thou a ſwearer, and art reproved for it? thy brother tells thee thou wilt be damned for it. Doeſt thou chafe at that man? thou art a beaſt, thou haſt no more underſtanding then an Ox or an Aſſe.Simile As it is with a horſe when the Oſtler comes to rub him, he kicks with the heel; when he only beats off the dirt, he lifts up his hinder legge on him, and it may be wounds him: ſo thou haſt no more underſtanding then a beaſt that finds fault with one that reproves thee for thy ſins. So that whatſoever thy ſin be, he that tells thee of it, there is no reaſon in the world but he ſhould be a dear man to thee. Me thinks of all men under heaven, godly Miniſters that are faithfull in their place and calling, ſhould be the deareſt men to you upon the face of the earth. Why? becauſe they reprove you, and tell you of your ſins, and what will become of your ſouls, what will be the iſſue and Cataſtrophe of all your wayes. You that come to Church every day, may read a Lecture in the Word of God, what will be your doom at the laſt day: you are told of your pride, and adultery, of your whoredome and oaths, carnall Goſpellers of their ſecure and carnall condition, and common profeſſors of their formality, and other luſts that men are given to; you are told of all: I ſay, the feet of Gods meſſengers ſhould be beautifull; you ſhould hug the meſſengers, and put their reproofs in your boſomes, and let them have power and efficacie on your ſouls; and go and put them in practice.
The Uſe of this is,
Firſt, is it ſo,Vſe 1. The miſery to want reprovers that it is the infinite merciemercy of God to reprove men of their ſinnes, to tell them of whatſoever is amiſſe in their hearts and lives? let me tell you, Firſt, ſee here what an infinite puniſhment God is bringing upon that Kingdome when hee is taking away reprovers, from them: when God takes away reprovers, he takes away all merciemercy and loving kindneſſe. Therefore God when he threatned to deliver up Judah, to curſe that Kingdome, to plague them for their rebellion, and utterly to give them over, he ſaith he will take away the reprover; ſaith hee to the Prophet, Thou ſhalt be dumb, and not open thy mouth, thou ſhalt not be a reprover to this people, Ezek. 3.26. When the Lord would curſe that people, and bind them over to a reprobate ſenſe, and deliver them to wrath, the Prophet ſhall not be a reprover, he ſilences the Prophet. Or as Piſcator thinks, the *or Angelanger of God ſilenced him, or confined him to his houſe, that he ſhould not propheſie. So when God ſilences his Miniſters, that he takes them from a place, or threatens to take them away, it is a ſigne of heavie vengeance toward ſuch a people. It may be wicked people laughed at them, and made it a matter of nothing, they were glad that Ezekiels mouth was gagged, and it were no matter if the countrey were rid of a company of Puritans; though they had no ſuch word then, they had as bad, they think all is well: but the time will come that they will curſe the day that ever they provoked God to take away their Miniſters; we enjoy them by the merciemercy of God, other places have loſt them, God knows how ſoon wee may loſe ours. In Hoſea 4.4. the Lord there when he would ſet out the deſperate eſtate of the children of Ephraim, he delivers them up to ſuch a ſtate and condition, that none ſhould reprove them, Let none reprove another. If they will ſinne let them; if they will go on in idolatry, let them; if they will harden their own hearts, let them; if they will die in ſinne, let them; if they will periſh, and be damned for ever, let them. Let no man reprove another. It is a lamentable ſtate.
Generally people are glad when the Land is ſwept of all the good Miniſters, and the good ſervants of God: they had rather heare a fine ſong in a Pulpit, of one that preacheth morally, or it may be preacheth his own ſelfe, or the like, but the time will come, when they ſhall ſay as Salomon ſaith, It is better to heare the reproofe of the wiſe, then the ſong of fooles, Eccleſ. 7.5. People love alife to hear the ſong of fooles. When a foole comes up and preacheth, At what time ſoev…r a ſinner ſhall repent of his ſinne: And, Bee not juſt over much; and what need ſuch adoe? Her… is more puther then needs, and abuſe places, and wreſt Scriptures. As for example, the thiefe on the Croſſe was ſaved at the laſt with a word or two; and they bring the example of the Publican, that cried, God be mercifull to me a ſinner, and went juſtified to his houſe rather then the Phariſee that made long prayers. And tuſh, what need men be ſo zealous, and preciſe, and puritanicall, Whoſoever calls upon the name of God, ſhall be ſaved: people love alife ſuch ſongs of fooles: but the time ſhall come when peoples eyes ſhall be opened, and their conſciences awakened, and then they will wiſh, O that we had heard the reproofe of the wiſe.
The ſecond uſe makes againſt thoſe that deſpiſe the reproofe of the wiſe, yee deſpiſe not men, Vſe 2.but God; yee have deſpiſed me, Prov. 1.30. You think you deſpiſe a poore Miniſter, he is ſtrict, & harſh with your ſouls, and preſſeth theſe things upon your conſcience, and it may bee, more then he hath warrant to doe:Againſt deſpiſers of reproof ſo you think you do not deſpiſe God, but one onelyonly Miniſter: Nay, ſaith Chriſt, you have deſpiſed my reproofe. When you deſpiſe them that Chriſt ſends, you deſpiſe him. This is an expreſſe and an explicite ſigne of a mans everlaſting deſtruction, when he deſpiſeth reproofe as in that ſpeech of the Prophet to Amaziah, I know that the Lord hath determined to deſtroy thee, becauſe thou haſt not hearkened to my reproofe, 2 Chron. 25.16. So I may ſay, I know that God hath determined to deſtroy a Nation, a Citie, or a people, when they will not take counſell of Gods Meſſengers, when they will not hearken to inſtruction: They have beene called upon, nationall ſinnes have been ripped up, parochiall ſinnes have beene ſpoken of, yet when they are told, they will not be reproved. We that are the Miniſters of God, know that God will deſtroy as many as turn not at reproof. I let this paſſe.
I ſhould now ſhow the grievouſneſſe of this ill of ſtanding out againſt reproof: it is expreſſed two wayes:The grievouſneſſe of ſtand…ng out againſt re…roof.
Firſt, in the ſinfulneſſe of it, to harden a mans heart.
Secondly, in the puniſhment; He ſhall be deſtroyed without remedy. And in the deſtruction you may ſee here,
Firſt, the unexpectedneſſe of it, He ſhall be deſtroyed ſuddenly.
Secondly, the totalneſſe of it, Hee ſhall bee deſtroyed. The word ſignifieth to ſhatter all in peeces.
Thirdly, the irrecoverableneſſe of it, without remedy.
Fourthly, the ſutableneſſe of it, his puniſhment is according to his ſin. Mark, as he hardened his own heart againſt God, ſo God will harden his heart againſt him: as no remedy would turn him from his ſin, ſo no remedy ſhall turn God from his wrath: As his ſin was in hardening his heart like a ſtone, ſo God ſhall deale with him as a ſtone is dealt with, he ſhall deſtroy him. The word in the originall ſignifies broken to peeces as a ſtone is broken, that is, the Lord will deale with him juſt in his own kind. Hence I might obſerve this doctrine, that The Lord proportions puniſhments to mens ſin.Doct. God proportions puniſhments to ſins.
Juſt as a mans ſin is, ſo is the puniſhment. David ſinned in numbring the people, 2 Sam. 24.15. and God puniſhed him in that, Pharaoh ſinned in deſtroying and drowning the males of the Iſraelites, God ſmote his firſt-born: He drowned their babes, and he himſelf was drowned in the ſea. I might bring abundance of examples.
Now the Reaſons of this are,
Firſt,Reaſon. 1 To ſhew the eqvity of the puniſhment. becauſe hereby a mans puniſhment appeare to be ſo much the more equall, and worthy. Retaliation is a moſt equall puniſhment to the ſin; there is no inequality in it but this, that it is too mercifull, An eye for an eye, and a tooth for a tooth, hurn for burn, wound for wound. You know an eye is equall for an eye: ſo when God puniſheth a man juſt in his own kind, quid for quo, that as there was no remedy would turn him from his ſin, ſo there ſhall be no remedy ſhall turn God from his wrath. Herein Gods puniſhment appeares to bee moſt equall, Revel. 16.5.6. Thou art righteous, O Lord, in that thou judgeſt thus: for ſhee hath ſhed the bloud of thy Saints, therefore thou haſt given them bloud to drink, for they are worthy. Thou thirſtedſt after bloud, there it is for thee: ſo this is moſt equall, when men have dealt thus and thus with God, when God ſhall deal ſo and ſo with thee, thou canſt not find fault. When a man drinks as hebrews, and reaps as he ſowes, and finds as he brings, what inequality is here? It ſhall come to paſſe, that as when I called they would not hear, ſo when they call, I will not anſwer, Zach. 7. When God calls upon thee, and thou wilt not hear, afterwards when thou calleſt for merciemercy, if he do not hear thee, it is juſt.
Reaſon 2. …t ſtops a mans mouth.Secondly, another reaſon is, becauſe this ſtops a mans mouth, it convinceth a mans conſcience; when a mans conſcience finds that he is ſerved in his own kind, that he is paid in his own coin, it ſtops his mouth. As Adonibezek he had cut off the thumbs and toes of 70. Kings: afterwards hee was ſerved juſt ſo as he had dealt with others; he had cut off their thumbs and toes, and made them gather orts under his table; ſo afterwards his thumbs and toes were cut off. Now mark what his conſcience ſaith, Judg. 1.7. As I have dealt, ſo God hath dealt with me. As if he had ſaid, God knowes wherefore the children of Judah have done this: they know not why they cut off my thumbs, and the reaſon why they cut off my toes; God knowes what they looked at in puniſhing me thus: but Gods juſt providence hath dealt thus with me; in this kind I ſerved others. This is ſo palpable a puniſhment, ſo equall and juſt, that though the ſin were committed twenty yeeres ago, yet a mans conſcience will find out his ſin twenty yeeres after. As Ioſephs brethren they ſold him, and after caſt him into a pit, two and twenty yeeres after, when Joſeph was harſh with them, ſee what their conſcience ſai…h; Doubtleſſe we are guilty of our brothers bloud, when we ſaw the anguiſh of his ſoule, and he beſought us, and we would not heare. As if they had ſaid; What is the matter why the man is thus harſh? he never ſaw us before, why ſhould he be ſo harſh, and we be ſtrangers? Nay, ſaith conſcience, you are well ſerved, remember you were harſh to your brother; if you dealt ſo with him, marvel not if you be dealt ſo with. And after, when they came to their Inne, and found their mony, they wondred, What is this that God hath done? Their conſcience, I warrant you, hit them in the teeth: without doubt they thought the mony that they took for ſelling of their brother, had humbled them as a Ghoſt: did not wee pay the man mony for his corne that we bought? Nay, ſaith conſcience, you are rightly ſerved, here is the money you ſold your brother for, (though it were not ſo) without doubt conſcience upbraided them. Naturally wee are apt to find fault with Gods judgements and quarrel, but when conſcience ſees the equity of them, we have nothing to ſay.
Thirdly, all the ſtanders by may ſee the equity of it, when the puniſhment is according to the ſinne: Nay, Divinity makes this argument, that there is a God to judge the earth, becauſe men are puniſhed in their owne kinde. I will ſhew you one example of Abimilech, that wretch, that ſlew ſeventy of his brethren upon one ſtone, Judg. 9.7. afterwards when he came to ſtand under the tower of Abel, a woman flung a peice of a milſtone upon his head, and killed him: This was ſtrange all the ſtanders by might ſay, that Abimilech ſhould be killed with a ſtone: no queſtion the woman thought nothing, ſhe flung the ſtone becauſe ſhe had nothing elſe to fling; it was ſtrange that it ſhould hit him ſo pat, it might have hit another as well as him; the ſtone might have fallen to the ground as well as on him; and that it ſhould be by a woman, and a milſtone too: Milſtones are not uſed on the top of a Tower, and a milſtone broken that a woman could lift it, and that he ſhould be killed by a milſtone, and not with a ſword; nay, might all the ſtanders by ſay, This God hath done, he was the ſonne of a ſtrange woman, and a woman hath killed him; he killed his brethren upon one ſtone, and now a ſtone hath killed him; all the world might be able to ſay; This God hath done.
The uſe of this is,
Firſt, let no creature in the world complaine of Gods dealing, if he puniſh us according to our kind; he that kils with the ſword, ſhall bee killed with the ſword. He that ſtops his eares from hearing the poore, what ſhall his puniſhment be? He ſhall cry and not be heard. He that ſhewes no mercy, how ſhall he be puniſhed? He ſhall receive no merciemercy Iames ….13. Woe to thee that ſpoyledſt, and waſt not ſpoiled: when thou ceaſeſt ſpoyling, others ſhall ſpoyle thee, Iſai. 33.1. Iudge not, (ſaith Chriſt;) what if I doe? Then thou ſhalt be judged. Thus God recompenceth the fruit of a mans doing. Here is no Momus can complain; no Ariſtarchus, that can find fault with the juſtice and judgement of God.
Secondly, it is not amiſſe to conſider and ſee how God proportions puniſhments to …
In Kind,
In Quantity,
In Quality,
In Time,
In Place, and other circumſtances.
In kind: He ſhall eate the fruit of his owne wayes, that is, he ſhall be puniſhed in kind. It is a ſimilitude from a tree, every tree brings forth according to its owne kind; if it be an Apple-tree, it brings forth Apples; if a Crab-tree, Crabs, a Pear-tree, Pears: So every ſinner ſhall be puniſhed in their kind, a Miniſter ſhall be puniſhed in his kind, wicked Maſters in their kind, ſervants in theirs, rich in theirs, poore in theirs: if a man be a drunkard, hee ſhall bee puniſhed in one kind; if he be an adulterer, in another: Every man ſhall eate the fruit of his own wayes. Every ſinne brings an homogeniall puniſhment, according to the nature of it. I cannot ſtand to follow this, though it be very clear in Scripture.
Secondly, it is in Quantity; God proportions the puniſhment according to the ſinne; he that ſowes ſparingly, ſhall reap ſparingly; but he that ſowes bountifully, ſhall reap bountifully. Little ſinnes, little puniſhments; and great ſinnes great puniſhments. There are little ſins, moat ſins, gnat ſins, and there are Camel ſins: ſo there are little and great puniſhments, ſome meet with many, ſome with fewer ſtripes. Juſt according to a mans ſinnes, ſo the Lord ſhapes out the puniſhment, for great ſinners, great plagues, and for every one according to his own meaſure. God hath a pair of Ballance that he means to weigh men in: As he weighed Belſhazzar, ſo hee will weigh thee, and look how much ſinne thou putteſt in one ſcale, ſo much puniſhment God will put in the other; he will not abate thee one oath, not one idle thought, not one breach of the Sabbath, not one neglect of hearing the Word, or of other duties: the Lord will put wrath in one ballance, as thou putteſt ſinne in the other; he will make the ſcales even to a haire: as he dealt with Belſhazzar, He will lay righteouſneſſe to the line, and judgement to the plummet, and weigh thee out in the ſcales, and thou ſhalt have juſt according to thy ſins.
As the Lord deales with his own people, he will not abate ſo much as a cup of cold water, but it ſhall be rewarded: he will reward all, from the greateſt to the leaſt; ſo he will deale with the wicked, there ſhall no ſin paſſe unpuniſhed.
Againe, …here is a proportion in the Quality ▪ If Adam ſin in eating, he ſhall be puniſhed in eating; If the women of Judah ſin in apparel, they ſhall be puniſhed in apparel, Iſay 3.24. In Wiſd. 11.16. a man ſhall be puniſhed in that that he ſinnes in; if Abſolom ſin in his haire, he ſhall be puniſhed in it; Nebuchadnezzar might finde his ſin in his brutiſh condition, and the Prodigall might find his ſin in the Hog-trough: So if thou finde thy ſelfe in want, conſider if thou haſt not waſted thy meanes, if thou haſt not beene vaine in building, and prodigall in ſpending, or gaming, or unneceſſary bounty, and immoderate liberality, beyond thy means: Art thou puniſhed in thy Trade, or Children, &c. ſee if thou haſt not ſinned in them: for where there is ſin, God will proportion the puniſhment to the ſin.
Fourthly, God proportions the puniſhment to the ſin in regard of the time. The ſame houre that Belſhazzar was drinking and quaffing in the Temple, the ſame houre the hand of God was upon him; if it be not upon thee the ſame houre, it may be to morrow at the ſame houre. It may be thou haſt ſinned this day at ſuch an houre, it may be God may ſtrike thee to morrow at the ſame time, or this day ſeven-night, it may be the next year. Nebuchadnezzar was warned of his pride this yeare, and the ſame time twelve month the Lord drove him from among men. So in Acts 13.42. one Sabbath day the Iewes heard Paul preach and went out before the Sermon was quite done they were not able to ſtand to the bleſſing; the ſame day ſeven-night the Lord made the Apoſtles ſhake off the duſt of their feet againſt them, and leave them to a reprobate ſenſe.
Fifthly, the Lord proportions his puniſhments to the place. It is ſtrange many times, that the drunkard ſhould get his death in the ſame Ale-houſe where he got his liquor. In Judg 7. in that ſtory of Oreb and Zeeb, Oreb at the rock Oreb, deviſed againſt the children of Iſrael, and upon the ſame rock he was killed, And Zeeb another perſecuter of the children of God; ſo the Pſalmiſt calls them, he at the Wine-preſſe of Zeeb, took victuals from the children of Iſrael, and in the ſame place his own life was taken away.
Juſt as Judges and Magiſtrates at this day, they hang up men where they have done the villany. As they doe with Dogs and Cats, they carry them to the place, to the Cellar or the Buttery where they do the miſcheif. But the beaſts themſelves, though they have no reaſon, are able to pick out the meaning of it. The Lord puniſheth ſinners in the ſame place. Here where thou haſt been deaf to hear the word of God, when thy heart riſeth againſt the Preacher, in the ſame place (it may be) the Lord will deliver thee up to a reprobate ſenſe. In the ſame place, at the Lords Table, where thou comeſt unworthily, thou ſhalt eate and drink thine own damnation.
FINIS.
Poſcript.
THe ſame Author hath another Book in the Preſſe entituled, The Sacrifice of the Faithfull: OR, A Treatiſe ſhewing the nature, property, and efficacy of zealous Prayer, Together with ſome Motives to Prayer, and helps againſt diſcouragements in Prayer.
Together with ſeven Profitable Sermons on divers texts of Scripture.
End of the text · William Fenner, A Divine Message to the Elect Soul (1647)