[3.] Among christians, some are more nearly related to us, either by the bonds of natural kindred or special friendship, as those of our family, and with whom we have familiar converse. We know not the estate of those who are at a distance, but those within the sphere of our commerce we are more particularly concerned in ; as the apostle says as to corporal relief: 1 Tim. v. 8, ' If any provide not for his own, and especially for those of his own house, he hath denied the faitli, and is worse than an infidel.' They act quite contrary to the laws of Christ. So here, they that are of the same family, we are bound in a special manner to seek their good and welfare, because, besides the common bond of christian charity, there is a special tie of kindred and relation, and also because this nearness and relation givetli an opportunity of frequent commerce, and opportunity is one of the talents which we are to account for.
2. The act is rebuking or reproving him for sin, which must be done faithfully, compassionately, and prudently.
[1.] Faithfully; for in the Hebrew it is 'in rebuking thou shalt rebuke ; ' that is, freely, plainly, soundly reprove him ; for doubling of the words in the Hebrew increaseth the sense. We render it, ' Thou shalt in any wise rebuke.' We must sometimes, i\e'y)(ecv d7roT6/jLco<;. So Titus i. 13, ' Rebuke them sharply, that they may be sound in the faith.' But the end and circumstances must govern the matter, for corrosives are not proper to all wounds and diseases, and a proud censure is not a charitable reproof. Therefore in the general it must be so as it may best obtain its effect.
[2.] With lenity and christian meekness, that it may appear an act of love ; not the fruit of passion, but compassion : Gal. vi. 1, ' If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness.' When we would reclaim and restore such as are surprised with any sin, we must do it in such a manner that they may see our love to them, and that we have a right aim, which is not tlie reproach and disgrace of the person, but his reformation and amend- ment. Our indignation against the sin must not transport us, or carry us besides our pity to the person ; and there must not appear in it the rigour and severity of censure which proceedeth of pride, but the lenity of love, considering the circumstance of human frailty, and our own proneness to offend if we were in like circumstances. It is our brother's amendment we look after, not to beget in others an ill opinion of him, or a good opinion of ourselves, as if we were singular in holiness and hatred of sin above others ; and we must by all means show that our reproving proceedeth from a zeal for the glory of God, and love to and care of the salvation of our neighbour.
[3.] Prudently. All circumstances must be well weighed, of person, time, and place, occasion, and the temptations to the offence, that all things may be done conveniently, and proportionable to the end : Prov.
112 SERMONS UPON LEVITICUS XIX. 17.
XXV. 12, ' As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear ; ' that is, wise reproof is a precious jewel, that is not so great an ornament to the ear as a wise seasonable reproof is acceptable to a gracious lieart. Eeproof is an ear-jewel ; now an ear-jewel must not be too weighty and heavy, lest it tear and rend, rather than adorn the ear.
Thirdly, The argument by which this duty is enforced, ' Lest thou bear sin for him ; ' that is the marginal reading ; in the text, ' Thou shalt not suffer sin upon him;' either reading aflfordetli a strong argument.
1. ' Thou shalt not suffer sin upon him;' that is, not leave him in his sin unrepvoved. Sin should be so odious to a gracious heart, that, as we should be careful not to commit it ourselves, so we should not permit it to lie upon others. As we would shake off a spark of fire from their clothes, so we must not suffer any sinful blemish to remain upon their consciences and conversations. God would every way hedge us within our duty ; as by mourning for the sins of others he teacheth us penitence for our own, so by reproving others' sins he teacheth us caution for ourselves : Kom. ii. 1, ' Thou art inexcusable, 0 man, who- soever thou art that judgest ; for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.* They that live and go on in these sins, in judging others they condemn themselves.
2. The other reading also offereth a good argument, ' That thou bear not sin for him.' To bear sin is to bear punishment ; as Christ is said to ' bear our sins in his body upon the tree,' when he endured the punishment due to our sins, 1 Peter ii. 24. So he that reproveth not sin is said to bear sin for his brother or neighbour, that is, punishment for his sake, because he seeketh not to save a soul from death ; as the Lord threateneth, Ezek. iii. 18, ' When I say unto the wicked, Thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life, the same wicked man shall die in his iniquity, but his blood will I require at thine hands.* Others are to answer for it, who have ability and opportunity to reprove. Now we have sins enough of our own, that we need not take on us a new guilt, and be partakers of other men's sins, or bear more for their sakes.