Twenty-Nine Sermons, Sermon 7 – Title page 8
THE DUTIE OF REPROVERS, And Perſons Reproved. A SERMON preached by Maſter WILLIAM FENNER Miniſter of GODS Word.
PROV. 29. 1.
He that being often reproved, hardeneth his neck, ſhal ſuddenly be deſtroyed, and that without remedy.
THeſe words, by reaſon of the ambiguity in the Hebrew tongue, doe bear two expoſitions, and our Engliſh can ſuffer but one.
The firſt expoſition is this, He that reproveth another, and hardneth his own neck, ſhall ſuddenly be deſtroyed, and that without remedy. The other is, as we have it here tranſlated, He that being often reproved, hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy.
I deſire to ſpeak of both theſe expoſitions, for fear I ſhould miſſe the true ſenſe of this Text.
For the firſt, it is a truth of God every where confirmed in the Sciriptures, that he that reproves another, and yet hardeneth his own heart, he doth but make a rod for his own back, he puls ſudden deſtruction upon his own ſelf.
Then Secondly, there is no hinderance from the context, but that this may be 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 ſelf will bear one expoſition as well as another indifferently, the meaning none can tell, but only as it is h…t.
Thirdly and laſtly, the Text it ſelf favours this expoſition: for ſo the word in the Hebrew is, A man of reproofs, that hardens his own neck▪ ſhal ſuddenly be deſtroyed, and that without remedy.
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 ſelf, there is as much reaſon why we ſhould expound it one way (even almoſt) as the other. So that I ſay, for fear I ſhould let go the true meaning of the wiſe man. I deſire to ſpeak a little of the active ſenſe. He that often reproves another, and yet hardeneth his own neck, ſhall ſuddenly be deſtroyed, and that without remedy. From hence I may obſerve, that
Obſervation 1. A guilty hardened reprover, ſhall be deſtroyed.A reprover (whether a maſter or a Miniſter, or a Magiſtrate, or a Father, or a private Chriſtian, be he what he will be) that reproveth another, and yet is guilty himſelf (either in the ſame kind or elſe in another, or in any kind) and hardneth 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 himſelf is not quickned; be threatneth …udgement againſt hardneſſe of heart, and yet he hath a hard heart himſelf; this man puls deſtruction upon his own pate. He is like the Phariſees, that impoſed upon others grievous burdens, and heavy to be born, but would not touch them with one of their fingers themſelves, Matth. 23. 4.
The Reaſon of this is; becauſe
Reaſon 1. It is againſt his office.Firſt, ſuch a reprover of ſin, does it againſt his office: the office of a reprover, binds him to be blameleſſe, as the Apoſtle ſpeaks, A Biſhop muſt be blameleſſe, 1 Tim. 3. 2. Every Chriſtian ſhould be blameleſſe; how much more Miniſters that bear the office of reprovers? they ſhould be blameleſſe. Nay, if a man, though he take not the office of a reprover, yet if he bear 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 he be a private man, he may bear the perſon though not the office of a reprover. Now a man muſt be unculpable, and unblameable himſelf, or elſe he ſins againſt his perſon. If a man reprove another for being carnall, himſelf muſt be ſpirituall, Gal. 6. 1. If any man be overtaken with a fault, ye that are ſpirituall, reſtore him. The reprover, the exhorter, and admoniſher muſt be ſpiritual,Reaſon 2. He cannot reprove to aright end. if he would draw another to be ſpirituall.
Secondly, ſuch a reprover as is guilty himſelf in that kind, or in any other kind, he can never reprove to a right end. Why ſeeſt thou a moat in thy brothers eye, and conſidereſt not the beam in thine own eye? Matthew 7. verſe 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 wouldeſt have, that thou findeſt fault with him? Why ſeeſt thou a moat in thy brothers eye? As if he ſhould ſay, thy end can never be good, it cannot be to doe thy brother good: for then thou wouldeſt do thy ſelfe good firſt. It is not becauſe thou hateſt ſin; for then thou wouldeſt deteſt thine own ſinne. It cannot be 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 down, get thy ſelf up; or thou wouldest get a cover to thine owne conſcience; it muſt be ſome ſuch end, it cannot be a good end. Chriſt puts it to a mans conſcience, why he reproves his brother, when he is faulty himſelfe.
Thirdly, another Reaſon is, ſuch a reprover can never do it in a rightReaſon 3. Not in a right manner. manner, as Chriſt ſaith, Matthew 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 own eye? How wilt thou do 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 clear ſight of his own, that ſees another mans faults, and will ſet another to rights, he had need to have a good judgement, to ſee all the circumſtances of reproof, and rebuke, that deals with another. As long as a man hath a beam in his own eye, as long as he hath luſts in his own heart, that will blind his judgement, 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 deal of wiſedome and diſcretion to be obſerved in this act. Now when a man hath a beam in his own eye, how ſhall he be able to doe it? That man that is faulty and guilty himſelfe, either he muſt reprove too harſhly, and rigorouſly, or too ſparingly, or too inſultingly, he muſt doe 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 covetouſneſſe? Who is proud and covetous as thou? Thus a man ſhall be ready to be hit in the teeth.
Fourthly, ſuch a reprover is an hypocrite. It is no Chriſtian reproof forReaſon 4. It is hypocriſy. a man to do ſo. Wilt thou goe and find fault with thy ſervant for his lazineſſe of 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 condemn 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, art a ſinner in that or in another kind; this is hypocriſie, as Chriſt ſaith here, Thou hypocrite firſt caſt the beam out of thine own 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 own ſoul, to purge his own conſcience and have ſhook hands with the wages of iniquity his own ſelfe, before a man hath 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, becauſe ſuch a reprover is inexcuſable, hisReaſon 5. It m…kes inexcuſable. reproving another mans ſin, makes himſelf inexcuſable if his own, as the Apoſtle ſpeaks, Romans 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. Mark, thy own mouth ſhall condemne thee; thou findeſt fault with another mans pride: it ſeems, he is to be condemned for it, then God condemnes thee for thy pride: Thy pride is a fair mark for Gods juſtice, becauſe thou condemneſt another. Doſt thou find fault with anothers hardneſſe of haart, and ill will and backwardneſſe to any thing hat was good, and yet thou art backward? Thou expoſeſt thine own ſoul to the judgement of God; thou haſt taught (as it were) Almighty God how to condemn thee for thy own luſts and corruptions.
Again, ſixthly, another Reaſon is this, becauſe ſuch a reprover is an abſurdReaſon 6. It is abſurd. perſon. It is abſurd to reprove another, and be faulty ones ſelf, 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 ſelf, or in thy children or ſervants, or neighbours, and art obnoxious to them in thine own practice: this is an abſurd thing: theſe rebukes and reproofs ſound not well in thy mouth.
Laſtly it is a ſign of impudency, Pſalm 50. What haſt thou to do to takeReaſon 7. It is impudency. my covenant into thy mouth, when thou hateſt to be reformed, and haſt caſt my covenant behind thy back? And to the wicked God ſaith, What haſt thou to do to take my ſtatutes or covenant, into thy mouth, ſince thou hateſt inſtruction? What haſt thou to doe to reprove thy brother? If he be proud, what is that to thee, as long as thou art proud thy ſelfe? thou goeſt and flingeſt ſtones at him, fling them at thine own heart firſt. It is a ſign of impudency.
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 himſelf, ſhall he make himſelfe more wicked, and contract more guilt upon his ſoul?
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 himſelf 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 he is bound to go and amend his own fault firſt. Therefore if he be a Magiſtrate, ſuch as ſit upon life and death, Nifi prius, or any action between man and man, if he condemn a malefactor, and there remember himſelf guilty, he is bound in conſcience to ariſe from the Bench, and go and amend his own ſin. And we that are Miniſters, when we preach to the people, and remember our ſelves guilty, let us lay our hands upon our mouths, 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 do not reprove ſinne, it is againſt his office, and the perſon he bears, when God calls him to it; and if he be reproved, then he ſinnes againſt the command of God, that binds him to be blameleſſe, this is to bear the place of a reprover.
The Uſe of this is, firſt, to let us ſee that a man that reproves (I ſpeakUſe 1. 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 find fault in his thought with another man for his ſinnes, and his ſtrange doings,) Let him take heed, he doth but pull a judgement upon his own head; he makes himſelfe inexcuſble, as in Rom. 2. 3. the Apoſtle there ſpeaing 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.
Secondly, another Uſe ſhall be for councell to every man and womanUſe 2. To be unblamable ere we reprove. (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 mark and obſerve this rule, let every one of us labour with all care and conſcience, to be unblameable, unoffenſive, to humble our own ſouls, to cleanſe our own conſciences, that we may be able to perform this duty. Beloved we wrong our own ſouls, if we find fault with others, and ſuffer our ſelves to be 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 bee unblameable, ſaith he, I beat my bodie down, when I preach to others, lest I become a caſt away.
Again as a man wrongs his own ſoul, 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 reproof. Prov. 15. 12. Though ſome men be not ſo wicked as to hate reproof, 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 be their betters; as a reprover undertakes in that thing to be a mans better. Now when a man is reproved, he is apt to think that his neighbour crows over him, and excerciſeth authority upon him, as if he would grow on him, and be his Judge. You ſee Lot, when he reproved the Sodomites, though as gently as ever he could, My brethren do not ſo wickedly, preſently for all that, they thought hardly of him; What, will this fellow be a judge that came but the other day to ſojourn? Gen. 19. Preſently they thought hardly of him. So we ſee, the Prophet doth but find fault with Amaziah for his fault, and preſently the Kings eyes are blinded, and his heart heardened, Who made you of the Kings counſell? 2 Chron. 25. 15. he thought him a medler, that pried into State-affairs, and into the Court and Kingdom. A man cannot reprove his brother for his ſinne, but it is a thouſand to one if his brother be 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 ſtraightly, and if any thing in the world be amiſſe, they will be ſure to mark it, and to make more of it, to make mountains 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 ſin, and wilt thou teach us? John 9. 34. Preſently they looked on his blindneſſe, and birth, Certainly he is a viler ſinner than other men, and ſhall he go 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 families, to cleanſe our own ſouls, to rid our own hands of all the wayes of ſinne and iniquity, leſt God be diſhonoured. The word of God will be flung in his own face back again, and the reproof, if it be never ſo ſweet, and never ſo wiſe, it wil be retorted in a mans own teeth, if he be not unblameable himſelf. And a man had need to be humble, and lowly, and gentle, and meek, and to put on all bowels, and gentleneſſe of heart, if he will reprove.
All ſins are not to be reproved alike, ſome with ſharpneſſe, ſome with lenity. He is a Mountebank, that will open a vein for every wheal and pimple. The reprover is like them in Iſaiah, when they deal withSimile. the Cummin and Fetches, a little rod will beat them out, but when they come to the Corn, Wheat, and Rye, they beat them out with the Cart-wheel: So when we meet with a hard-hearted ſpirit, we muſt uſe ſtronger corroſives to them, and gentler admonitions and rebukes towards others that ſin with a leſſer and a weaker hand. But this is a thing that a man muſt be marvellous carefull of, 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 years before, if it be known, 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 ſteal 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 to be marvellous careful and wary, if we 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 reprov'd, hardeneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy.
THough it may be expounded the other way, yet I rather incline toThe ſecond expoſition. this.
The Reaſon is;
Becauſe this is the conſtant current of all interpreters generally. I meet but with one or two that expond it the other way; but all paſſively, He that being often reproved, hardeneth his neck, &c.
Secondly, becauſe the word in the original 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 find it more often paſſive then active. A man of reproofs, that is a man often reproved, in the paſſive. As in Iſaiah 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 himſelf. It is taken more frequently in the paſſive ſenſe; and we may more boldly take it ſo. A man of reprofs, that is, reproved again and again, that hath received divers reproofs, and yet hardeneth his own neck, ſhall ſuddenly he deſtroyed and that without remedy. Here I might obſerve by the way, this point of Doctrine, That,
The Lord doth not deſtroy man willingly.
He ſaith not, A man ſhall be deſtroyed without remedy; but a manThe Lord doth not deſtroy men willingly. God deſtroys not but for ſin. when he hath ſinned againſt God, when he had committed ſinne, and not only 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. Willingly the Lord doth not afflict any, Lament. 3. Mercy and puniſhment they flow from God, as the honey and the ſting from the Bee; the Bee yeildeth honeySimile. 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 mercy of God in lending a man a reproof.Obſervation 1. A great mercy to be reproved
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, he will deſtroy him, and that without remedy.
For the firſt, namely, what a great mercy it is for God to let a man be reproved for his ſins. It may be proved by many places of Scripture only, I find Scripture is to be brought as an aggravation of ſin, when they ſinned againſt reproof, Hoſea 5. 1. ſaith he, they are profound to commit ſin, 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 ſin, to tell them what would become 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 ſelf, 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 to exalt thy ſelf againſt him; yet thou art not humbled; he aggravates his ſin; So, this aggravates a mans ſin, when he goes on, notwithſtanding he is reproved.
The Reaſons are;
Firſt, becauſe when God reproves a man of ſinne, the reproof primarily comesReaſon 1. Reproofs come from love. out of love; therefore when he reproved Laodicea, and told her ſhe was luke-warm, 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, Revel. 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 reproofs flow primarily from love to men, whereby he would have them lay aſide their wretched courſes, and avoyd the judgements. Nay, it is an argument of hatred, when a man doth not reprove his brother of ſin. If God let a man go on in ſin, 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 conditions, It is a ſign 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 ſecurity, and hardneſſe 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 ſin to be upon him, Levit: 19. 17. Thou hateſt thy brother when thou ſeeſt him ſin, 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 do it, it is a ſign thou hateſt thy brother; it is the greateſt degree of hatred on them. If a man deny food for the body, and let a man rather dye of hunger, than he will give him meat, or let a man fall into a pit, rather than he will prevent the miſchief, a man is guilty of bodily murder: but thou art guilty of the ſoul of thy brother, if thou let him fall into ſin. Thou thinkeſt thy brother is harſh, he will not bearProv. 10. 17. with thee, he is haſty and teſty: no, thou art in an error, That man that hates reproof, erreth, ſaith Solomon. 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 flows 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.
Another reaſon is taken from the primary end of reproof, which is to bringReaſon. 2. They tend to good. a man to good, to reduce him into a right way, to convert a man, to ſave his ſoul, that is the primary end of reproof aud admonition: therefore to go 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 fools, how long will ye love folly? turn at my reproof. Mark what follows, to what end; I will pour my ſpirit on you. There is the end he tells them, O ye fools, wretched people without underſtanding, that go on in ſinne, and harden your own hearts, that repent not, nor turn not to God, that will not ſubmit to his wiſdom, nor imbrace his word: yee fools, that wrong your own ſouls, Oh turn 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 ear to hear reproof, and a heart to drink it in, and to wear 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 the Spirit, and have mercy and forgiveneſſe. This is all the ill-will that Gods Miniſters bear 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 down to Hell.
When the Lord ſends thee Sermon upon Sermon, Preacher after Preacher, thou art called on day by day, (as you hear in this place) This is the infinite goodneſſe of God towards your ſouls; therefore your ſin is infinite great if you do not amend, as the wiſe man ſaith, He that hates reproof ſhall ſurely dye, 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; he goes to this man and here he is reproved, and to another, and there he is reproved, and yet he goes on in his deadneſſe and formality in the ordinances of God, that man ſhall ſurely dye, there is no remedy, he ſins againſt the infinite mercy of God.
Thirdly, there is no reaſon in the world why reproof ſhould be takenReaſon 3. It is brutiſh to reprove them. otherwiſe than 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 the 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; Doſt thou chafe at that man? thou art a beaſt, thou haſt no more underſtanding than an Oxe orSimile. an Aſſe. As it is with a horſe, when the Oſtler comes to rub him, he kicks with his heel, when he only beats of the dirt, he lifts up his hinder leg on him, and it may be wounds him ſo thou haſt no more underſtanding than a beaſt, that finds fault with one that reproves thee for thy ſins. So that whatſoe'r thy ſin be, he that tels thee of it, there is no reaſon in the world but that 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 you 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 whoredom, and oaths, carnall Goſpellers of their ſecure and carnal 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 efficacy on your ſouls; and go and put them in practice.
The Uſe of this is;
Firſt, is it ſo, that it is the infinite merciemercy of God to reprove men of their ſins, to tell them of whatſoever is amiſſe in their hearts and lives?Uſe 1. The miſery to want reprovers. let me tell you, Firſt, ſee here what an infinite puniſhment God is bringing upon that kingdom when he is taking away reprovers from them: when God takes away reprovers, he takes away all mercy and loving kindneſſe. Therefore God when he threatned to deliver up Judah, to curſe that Kingdom, to plague them for their rebellion, and utterly to give them over, he ſaith, he will take away the reprover; ſaith he to the Prophet, Thou ſhalt be dumb and not open thy mouth, thou ſhalt not be a reprover to this people, Ezek. 2. 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 anger of God ſilenced him, or confin'd him to hisOr Angel. 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 ſign of heavy vengeance towards 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 country 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 mercy of God, other places have loſt them God knows how ſoon we may loſe ours. In Hoſea 4. 4. the Lord, there, when he would ſet out the deſperate eſtate of the children of Ephram 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 dye 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 hear 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 Solomon ſaith, It is better to hear the reproof of the wiſe than the ſong of fools, Eccleſiaſtes 7. 5. people love alife to hear the ſong of fools. When a fool comes up and preacheth, At what time ſoever a ſinner ſhall repent him of his ſinne: And, be not juſt overmuch; and what need ſuch a do? Here is more puther than need, and abuſe places, and wreſt Scripture. As for example, the thief on the Croſſe was ſaved at the laſt with a word or two; and they bring the example of the Publican, that cryed, God be mercifull to me a ſinner, and went juſtified to his houſe rather than the Phariſee that made long prayers. And ruſh, 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 fools: 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 reproof of the wiſe!
The ſecond uſe makes againſt thoſe that deſpiſe the reproofe of the wiſe, yeUſe 2. Againſt deſpiſers of reproof. deſpiſe not men but God; ye have deſpiſed me, Prov. 1. 30. You thinke you deſpiſe a poor Miniſter, he is ſtrict, and harſh with your ſouls, and preſſeth theſe things upon your conſciences, and it may be, more than he hath warrant to do: ſo you think you do not deſpiſe God, but only the Miniſter: Nay, ſaith Chriſt, you have deſpiſed my reproof. When you deſpiſe them that Chriſt ſends, you deſpiſe him. This is an expreſſe and an explicite ſign of a mans everlaſting deſtruction, when he deſpiſeth reproof, 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 reproof, 2. Chron. 25. 16. So I may ſay, I know that God hath determined to deſtroy a Nation, a City, or people, when they will not take counſell of Gods Meſſengers, when they will not hearken to inſtruction. They have been called upon, nationall ſinnes have been ripped up, parochiall ſinnes have been 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 paſs.
I ſhould now ſhew the grievouſneſſe of this ill of ſtanding out againſt reproof: it is expreſſed two ways;
Firſt, in the ſinfulneſſe of it, to harden a mans heart.The grievouſneſſe of ſtanding out againſt reproof.
Secondly in the puniſhment; He ſhall be deſtroyd 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, He ſhall be deſtroyed. The word ſignifies to ſhatter all in pieces.
Thirdly, the irrecoverableneſſe of it, without remedy.
Fourthly, the ſuitableneſſe 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 deal 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 deal with him juſt in his own kind. Hence I might obſerve this doctrine, that,
The Lord proportions puniſhments to mens ſins.
Juſt as a mans ſin is, ſo is the puniſhment. David ſinned in numberingDoct. God proportions puniſhments to ſins. 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 himſelfe was drowned in the ſea. I might bring abundance of examples.
Now the Reaſons of this are
Firſt, becauſe hereby a mans puniſhment appears to be ſo much the more equall and worthy. Retaliation is a moſt equall puniſhment to the ſinne;Reaſ. 1. To ſhew the equity of puniſhment. there is no inequality in it but this, that it is too mercifull, An eye for an eye, and a tooth for a tooth, burn 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 appears the moſt equall, Revelations 16. 5. 6. Thou art righteous, O Lord, in that thou judgeſt thus, for ſhe hath ſhed the bloud of thy Saints, therefore thou haſt given them bloud to drink, for they are worthy. Thou thirſtedſt after blood, 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 them, they cannot find fault. When a man drinks as he brews, and reaps as he ſows, 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 mercy, if he do not hear thee, it is juſt.
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 Adonibezck, he had cut off the thumbs and toes of 70 Kings: afterwards he was ſerved juſt ſo as he had dealt with others; he had cut off their thumbs and toes, & 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 knows 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 knows 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 years agoe, yet a mans conſcience will find out his ſin twenty years after. As Joſephs brethren ſold him, and after caſt him into a pit, two and twenty years after, when Joſeph was harſh with them, ſee what their conſcience ſaith; Doubtleſse we are guilty of our brothers blood, when we ſaw the anguiſh of his ſoul, and he beſought us, and we would not hear. 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, marvell not if you be dealt ſo with. And after, when they came to their Inne, and found their money, they wondred, What is this that God hath done? Their conſcience, I warrant you, hit them in the teeth: without doubt they thought the money that they took for ſelling of their brother had haunted them as a Ghoſt; did not we pay the man money 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 we are apt to find fault with Gods judgements, and quarrell, 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 ſin: Nay, Divinity makes this Argument; that there is a God to judge the earth, becauſe men are puniſhed in their own kind. I will ſhew you one example of Abimelech, that wretch, that ſlew ſeventy of his brethren upon one ſtone, Judg. 9. 7. afterward when he came to ſtand under the Tower of Abel, a woman flung a piece of a milſtone upon his head, and killed him: This was ſtrange, all the ſtanders by might ſay, that Abimelech 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 ſon 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 complain of Gods dealing, if he puniſh us according to our kind: he that kils with the ſword ſhall be killed with the ſword. He that ſtops his ears from hearing the poor, what ſhall his puniſhment be? He ſhall cry and not be heard. He that ſhews no mercy, how ſhall he be puniſhed? He ſhall receive no mercy, James 2. 13. Wo to thee that ſpoyledſt, and waſt not ſpoyled▪ when thou ceaſest ſpoyling, others ſhall ſpoyl thee, Iſa 33. 2. Judge not, (ſaith Chriſt,) what if I do? 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 ſins.
In
Kind,
Quantity,
Quality,
Time,
Place, and other Circumſtances.
In Kind; He ſhall eat the fruit of his own wayes, that is, he ſhall be puniſhed in kind. It is a ſimilitude from a tree, every tree brings forth according to its own 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, poor in theirs: If a man be a drunkard, he ſhall be puniſhed in one kind; if he be an adulterer, in another: Every man ſhall eat the fruit of his own wayes. Every ſin brings an homogeneal puniſhment, according to the nature of it. I cannot ſtand to follow this, though it he very clear in Scripture.
Secondly, it is in Quantity God proportions the puniſhment according to the ſin; he that ſowes ſparingly, ſhall reap ſparingly; but he that ſowes bountifully, ſhall reap bountifully. Little ſins, little puniſhments; and great ſins, 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 ſins, 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 ballances that he means to weigh men in: As he weighed Belſhazzar, ſo he will weigh thee, and look how much ſin 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 ſin 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 deals 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 deal with the wicked, there ſhall no ſinne paſſe unpuniſhed.
Again, there 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, Iſa 3. 24. In Wiſ. 11. 16. A man ſhall be puniſhed in that that he ſins in. If Abſalom ſin in his hair, he ſhall be puniſhed in it; Nebuchadnezzar might find his ſin in his brutiſh condition, and the Prodigall might find his ſinne in the Hog▪trough: ſo if thou find thy ſelf in want, conſider if thou haſt not waſted thy means: if thou haſt not been vain in building, and prodigal in ſpending, or gaming or unneceſſary bounty, and im moderate 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 hour that Belſhazzar was drinking and quaffing in the Temple, the ſame hour the hand of God was upon him; if it be not upon thee the ſame hour, it may be to morrow at the ſame hour. It may be thou haſt ſinned this day at ſuch an hour, 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 year and the ſame time twelvemoneth the Lord drove him from among men. So in Acts 13. 42. one Sabbath day the Jews 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 Alehouſe 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 do with Dogs and Cats, they carry them to the place, to the Cellar or the Buttery where they do the miſchief. 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 wil deliver thee up to a reprobate ſenſe. In the ſame place, at the Lords Table, where thou comeſt unworthily, thou ſhalt eat and drink thine own damnation.
THE NECESSITY OF SELF-DENIAL. In a SERMON By that laborious and faithful Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſsex.
London, Printed by E. T. for John Stafford.
Practicall DIVINITIE: OR, GOSPEL-LIGHT: Shining forth In ſeverall choyce SERMONS, on divers Texts of Scripture.
Viz. 1. The Miſery of earthly thoughts, on Iſa. 55. 7.
Viz. 2. A Sermon of Self-denial, on Luke 9. 23.
Viz. 3. The efficacie of importunate Prayer, in two Sermons, on Luke 11. 9.
Viz. 4. The neceſſity of Goſpel-obedience, in two Sermons, on Coloſ. 1. 10.
Viz. 5. A Caveat againſt late Repentance, on Luke 23. 24.
Viz. 6. The Soveraign vertue of the Goſpel, on Pſal. 147. 3.
Viz. 7. A Funeral Sermon, on Iſa. 57. 1.
Preached by that laborious and faithful Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſsex.
London, Printed by E. T. for John Stafford.