[2.] Some reproach persons for their sinful infirmities, and that in such a way, as that they are styled fools, who make a mock of sin, Prov. xiv. 9. This is done,
1st, When we reflect on persons for sins committed before their conversion, which they have repented of, and God has forgiven; and accordingly they should not be now charged against them, as a matter of reproach. Thus the Pharisee reproached the poor penitent woman, who stood weeping at our Saviour’s feet, and said within himself; If this man were a prophet, he would have known what manner of woman this is that toucheth him, for she is a sinner, Luke vii. 37-39. which respected not her present, but her former condition.
2dly, When they reproach them with levity of spirit, for the sins they are guilty of at present; as when the shameful actions of a drunken man are made the subject of laughter; which ought not to be thought of without regret or pity.
Object. To this it may be objected, that sin renders a person vile, and is really a reproach to him; and therefore it may be charged upon him as such; especially since it is said, concerning the righteous man; in his eyes a vile person is contemned, Psal. xv. 4.
Answ. We are far from asserting, that it is a sin to reprove sin, and shew the person who commits it his vileness, and the reason he has to reproach and charge himself with it, and loath himself for it; therefore,
1st, The contempt that is to be cast on a vile person, does not consist in making him the subject of laughter, as though it was a light matter for him thus to dishonour God as he does; for this should occasion grief in all true believers, as the Psalmist says, I beheld the transgressors and was grieved; because they kept not thy word, Psal. cxix. 158. But,
2dly, When the Psalmist advises to contemn such an one, the meaning is, that we should not make him our intimate, or bosom-friend; or if he be in advanced circumstances, in the world, we are not to flatter him in his sin; whereby, especially when it is public, he forfeits that respect which would otherwise be due to him. In this sense we are to understand Mordecai’s contempt of Haman, Esther iii. 2.
Here we may take occasion to distinguish, between reproving sin, and reproaching persons for it; the former of these is to be done with sorrow of heart, and compassion expressed to the sinner; as our Saviour reproved Jerusalem, and, at the same time, wept over it, Luke xix. 41, 42. But, on the other hand, reproach is attended with hatred of, and a secret pleasure taken in his sin and ruin. Again, reproof for sin ought to be with a design to reclaim the offender; whereas reproach tends only to expose, exasperate, and harden him in his sin. Moreover, reproof for sin ought to be given with the greatest seriousness and conviction of the evil and danger ensuing hereupon; whereas they who reproach persons, charge sin on them, as being induced hereunto by their own passions, without any concern for the dishonour which they bring to God and religion hereby, or desire of their repentance and reformation.
[3.] Sometimes that which is the highest ornament, and greatest excellency of a Christian, is turned to his reproach; more particularly,
1st, Some have been reproached for extraordinary gifts, which God has been pleased to confer on them. Thus the spirit of prophecy was sometimes reckoned, by profane persons, the effect of distraction, 2 Kings ix. 11. And Joseph was reproached by his brethren, in a taunting way, with the character of a dreamer; because of the prophetic intimation which he had from God, in a dream, concerning the future estate of his family, Gen. xxxvii. 13. And when the apostles were favoured with the extraordinary gift of tongues, and preached to men of different nations, in their own language; Some were amazed, and others mocked them, and said, These men are full of new wine, Acts ii. 13.