A sermon preached at Mercers-Chappel, on the 13th of January, 1688/9 by Timothy lord bishop of Oxford.
Hall, Timothy, 1637?-1690.
1689
Approx. 80 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2009-03 (EEBO-TCP Phase 1).
A45344
Wing H444
ESTC R42065
23361298
ocm 23361298
109548
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A45344)
Transcribed from: (Early English Books Online ; image set 109548)
Images scanned from microfilm: (Early English books, 1641-1700 ; 1701:29)
A sermon preached at Mercers-Chappel, on the 13th of January, 1688/9 by Timothy lord bishop of Oxford.
Hall, Timothy, 1637?-1690.
[2], 43 p.
Printed for Tho. Cockerill ...,
London :
MDCLXXXIX [1689]
Reproduction of original in Bodleian Library.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Bible. -- O.T. -- Leviticus XIX, 17 -- Sermons.
Sermons, English -- 17th century.
2008-03 TCP
Assigned for keying and markup
2008-04 SPi Global
Keyed and coded from ProQuest page images
2008-05 John Pas
Sampled and proofread
2008-05 John Pas
Text and markup reviewed and edited
2008-09 pfs
Batch review (QC) and XML conversion
A
SERMON
PREACHED
at
Mercers-Chappel
,
On
the
13
th
of
JANUARY
,
1688
/
9.
BY
TIMOTHY
Lord
Bishop
of
OXFORD
.
LONDON
:
Printed
for
Tho.
Cockerill
,
at
the
Three
Legs
in
the
Poultry
,
over-against
Stocks-Market
.
MDCLXXXIX
.
LEVITICUS
XIX
.
17.
Thou
shalt
not
hate
thy
brother
in
thine
heart
;
thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sin
upon
him
.
THAT
we
love
the
Brotherhood
,
and
be
kindly
affectioned
to
one
another
,
is
the
joint
and
concurrent
Language
both
of
Law
and
Gospel
;
It
is
one
of
those
common
Principles
which
are
naturally
engraven
on
the
tables
of
the
hearts
of
all
men
.
The
ways
and
methods
of
discharging
our
duty
,
and
expressing
our
good
will
to
Mankind
,
are
various
and
different
,
they
run
in
several
channels
;
one
is
mentioned
in
my
Text
,
viz.
by
fraternal
correption
;
a
necessary
,
but
a
much
neglected
Duty
.
We
are
very
prone
and
forward
to
reproach
our
Brethren
for
their
infirmities
,
and
to
make
a
mock
at
their
sins
;
instead
of
going
back
,
and
throwing
a
Mantle
over
them
,
to
hide
and
cover
their
nakedness
;
we
rather
draw
the
Curtain
open
,
and
with
a
secret
titillation
and
pleasure
expose
them
to
the
observation
and
contempt
of
the
most
scornful
Michal
:
Instead
of
burying
,
and
Christianly
interring
in
silence
,
some
of
their
slips
and
failures
,
men
rather
rake
in
the
Grave
,
and
tear
up
the
Earth
to
give
them
an
inglorious
resurrection
.
When
we
should
privately
address
to
our
Brother
with
all
imaginable
Meekness
,
Pity
,
and
Sobriety
,
to
restore
and
recover
him
after
some
irregular
step
,
or
unwary
fall
,
men
rather
publickly
proclaim
and
divulge
on
the
House-top
their
Neigbours
failing
;
and
set
it
in
such
a
light
where
it
may
most
eminently
be
seen
.
With
what
bitter
taunts
and
cruel
mockings
,
with
what
slanderous
aspersions
and
defamations
do
men
prosecute
one
another
?
Yea
,
to
that
height
of
wickedness
have
some
advanced
in
these
low-running
dregs
of
time
,
that
instead
of
being
grieved
that
their
Brother
has
done
amiss
,
they
could
be
glad
if
he
had
done
much
worse
.
My
Friends
,
is
not
this
a
great
fault
?
have
we
thus
learned
either
of
Moses
,
or
Christ
?
This
way
of
treating
thy
Brother
will
appear
to
be
collateral
Blasphemy
,
and
virtual
Murther
:
Let
me
shew
you
a
more
excellent
way
,
by
learning
your
Duty
to
him
in
the
words
of
my
Text
:
Which
Duty
is
expressed
,
1.
Negatively
,
Thou
shalt
not
hate
thy
brother
in
thine
heart
.
2.
Affirmatively
,
Thou
shalt
in
any
wise
rebuke
thy
neighbour
.
3.
With
an
Argument
and
Motive
persuading
us
to
it
;
And
not
suffer
sin
upon
him
.
I
shall
not
wear
out
my
little
time
in
accurate
and
Logical
Analysing
of
the
words
,
but
shall
consider
them
as
an
entire
Doctrinal
Proposition
.
1.
Neg.
Thou
shalt
not
hate
thy
brother
in
thine
heart
.
A
Meiosis
:
Thou
shalt
heartily
love
him
,
and
do
all
good
Offices
to
him
,
relating
both
to
his
Soul
and
Body
.
This
is
to
resemble
God
,
who
is
always
doing
of
good
,
and
showring
down
his
Blessings
and
Mercies
on
our
Heads
;
nay
,
in
this
work
of
Brotherly
Reprehension
we
resemble
our
Heavenly
Father
,
who
is
said
to
rebuke
and
reprove
whomsoever
he
Loves
,
Rev.
3.19
.
And
if
thou
makest
not
Conscience
thus
to
Love
and
affect
him
,
thou
art
guilty
of
his
Blood
,
and
wilt
be
esteem'd
,
in
God's
account
,
his
Murtherer
;
for
he
that
hates
his
Brother
is
so
,
1
John
3.15
.
And
the
Connexion
of
the
Text
to
the
former
Verse
,
gives
us
full
proof
of
it
.
Verse
16.
Thou
shalt
not
stand
against
the
blood
of
thy
neighbour
;
and
this
is
one
way
of
doing
of
it
,
by
omitting
rebuke
.
Well
then
,
love
thy
Brother
,
get
admission
into
his
heart
and
bowels
;
not
by
the
point
of
a
Baionet
,
or
the
force
of
a
Bullet
,
that
is
a
very
strange
demonstration
of
our
affection
to
him
(
which
by
some
has
been
practised
)
;
but
get
into
him
by
mild
and
soft
counsels
,
by
wholesom
advice
.
2
dly
,
Thou
shalt
in
any
wise
rebuke
thy
neighbour
.
Fail
not
at
your
peril
;
here
's
a
plain
injunction
,
no
Man
exempted
,
no
corner
to
creep
out
at
.
It
is
not
left
to
your
will
and
pleasure
;
no
Pleas
and
Excuses
will
serve
your
turn
to
justify
your
omission
.
Necessity
is
laid
on
thee
,
Thou
shalt
in
any
wise
do
it
:
Thou
shalt
do
it
,
Thou
thy self
,
not
by
thy
Deputy
or
Substitute
.
Reproof
is
like
the
Peace-offering
made
by
Fire
,
thine
own
hand
must
bring
it
,
Lev.
1.17
.
Rebuke
thy
Neighbour
.
Who
is
this
Neighbour
?
It
was
a
Question
propounded
to
Christ
himself
,
Luke
10.29
.
The
Solution
may
be
gathered
out
of
Christ's
Answer
.
1.
In
the
General
.
Every
Man
to
whom
I
may
be
helpful
.
Our
Lord
proves
a
Stranger
may
be
a
Neighbour
,
Luke
10.36
.
All
people
that
have
the
face
of
Man
are
called
our
flesh
,
Isa
.
58.
And
our
blood
,
Acts
17.26
.
One
blood
;
Cousins
at
a
remoter
distance
.
Any
Man
is
our
Neighbour
,
in
regard
of
the
nearness
of
our
first
Original
;
nay
,
not
only
a
Stranger
,
but
an
Enemy
may
thus
be
our
Neighbour
.
'T
is
true
indeed
,
that
the
Precept
of
Moses
,
concerning
the
kind
dealing
of
the
Jews
with
other
men
,
extended
not
universally
to
all
,
but
peculiarly
to
their
Country-men
or
Fellow
-
Jews
;
as
for
Aliens
and
Enemies
they
were
not
bound
to
be
kind
to
them
;
nay
,
against
some
,
viz.
the
Seven
Nations
,
they
were
commanded
to
proceed
in
an
hostile
manner
.
Matt.
5.43
.
But
our
Saviour
teacheth
us
to
extend
our
kindness
as
the
Blessings
of
Heaven
,
even
to
enemies
and
injurious
provokers
:
In
the
same
manner
and
measure
as
they
do
ill
to
you
,
do
ye
good
to
them
,
blessing
,
obliging
,
admonishing
,
reproving
,
praying
for
them
,
and
making
them
no
other
returns
for
all
their
virulencies
,
and
malicious
behaviour
toward
you
,
but
those
of
kindness
and
love
,
that
so
you
may
approve
your selves
to
be
the
Servants
and
Children
of
the
Most
high
God
,
and
your
Heavenly
Father
.
2
dly
,
There
are
more
especially
Neighbours
,
who
dwell
near
us
,
with
whom
we
frequently
converse
,
and
have
repeated
opportunities
of
shewing
our
love
in
this
kind
to
them
.
There
are
also
,
3
dly
,
Spiritual
Neighbours
,
begotten
by
the
same
spirit
,
to
the
same
hopes
;
these
are
to
have
a
special
preferment
in
our
affections
:
They
have
the
same
God
to
their
Father
,
the
same
Church
for
their
Mother
,
the
same
House
for
their
dwelling
,
and
the
same
Inheritance
for
their
portion
.
3.
And
not
suffer
sin
upon
him
.
There
are
various
Readings
of
these
words
;
some
thus
,
Do
not
burthen
thy self
with
sin
for
him
,
Non
suscipies
propter
illum
peccatum
,
i.
e.
Poenam
peccati
.
Take
heed
lest
by
thy
silence
thou
bringest
the
guilt
of
his
sin
upon
thee
.
Through
the
silence
of
one
,
we
often
suffer
two
to
dye
,
our selves
and
our
erring
brother
.
Sure
I
am
,
he
that
said
,
If
thy
brother
repent
,
forgive
him
,
said
also
before
that
,
If
thy
brother
offend
,
admonish
him
:
And
it
is
as
great
a
sin
,
not
to
reprove
our
brother
when
he
hath
transgressed
,
as
not
to
forgive
him
,
when
he
hath
repented
.
If
we
suffer
sin
upon
him
,
we
our selves
may
suffer
for
his
sin
.
We
neglect
to
do
good
,
and
so
great
evil
comes
of
it
.
But
the
most
general
and
proper
reading
of
the
words
is
,
as
in
our
ordinary
Translation
,
Thou
shalt
not
connive
at
him
,
and
thereo●
embolden
him
to
continue
in
his
sin
,
augmenting
the
heap
and
number
of
his
Transgressions
,
but
shalt
put
a
stop
to
him
by
seasonable
and
timely
Reprehension
.
Let
no
man
tell
me
this
is
meer
Morality
,
and
prejudice
himself
against
the
benefit
he
should
reap
.
As
God
in
his
Law
,
so
Christ
in
his
Gospel
doth
peremptorily
exact
and
call
for
our
compliance
with
this
Precept
in
several
places
:
If
thy
brother
shall
trespass
against
thee
,
go
and
tell
him
his
fault
,
Mat.
18.15
.
Warn
them
that
are
unruly
,
1
Thes
.
5.14
.
They
are
said
to
be
full
of
Goodness
,
who
have
the
ability
to
admonish
one
another
,
Rom.
15.14
.
Ye
count
him
as
an
enemy
,
whom
you
will
not
admonish
as
a
brother
.
2
Thes
.
3.15
.
Reprove
the
unfruitful
works
of
darkness
,
Eph.
5.11
.
It
was
a
Law
in
Israel
,
That
a
man
should
not
see
his
Brothers
Ox
or
Ass
fall
down
by
the
way
,
and
hide
himself
from
them
.
Doth
God
take
care
for
Oxen
?
nay
,
for
us
are
these
things
written
.
But
alas
!
we
are
fallen
into
those
latter
days
spoken
of
by
our
Blessed
Saviour
,
wherein
iniquity
should
increase
,
and
the
love
of
many
wax
cold
.
What
a
sinful
bashfulness
doth
attend
us
,
sneaking
shamefully
from
our
work
and
duty
of
Reproof
,
when
an
hellish
impudence
is
in
some
profligate
Wretches
,
that
with
open
face
,
and
brazen
brow
daily
make
breaches
on
God's
Royal
Law
!
How
quietly
and
unconcernedly
can
we
see
some
violent
sinners
upon
a
full
career
in
the
broad
way
of
Destruction
,
and
never
attempt
to
stop
them
,
or
throw
in
a
bar
or
block
to
abate
the
swiftness
of
their
feet
,
tho
it
be
to
the
shedding
of
their
own
blood
?
Is
this
consistent
with
the
Love
of
God
?
with
the
love
of
thy
brother's
invaluable
soul
?
or
the
happiness
and
security
of
thine
own
?
Having
by
this
short
Paraphrase
taken
off
what
of
mist
and
darkness
might
surround
the
Words
,
I
should
descend
to
an
Enquiry
into
several
Particulars
,
each
of
which
would
require
more
time
to
discourse
of
,
than
usually
is
allotted
to
Exercises
of
this
nature
;
yet
I
shall
not
totally
omit
them
.
As
1.
I
should
state
the
nature
of
this
Duty
,
and
shew
you
wherein
it
doth
consist
.
2.
On
whom
this
Duty
is
most
principally
incumbent
.
3.
I
shall
demonstrate
the
great
Necessity
and
Reasonableness
of
it
.
4.
I
shall
lay
down
some
Rules
and
Directions
how
to
manage
it
successfully
.
5.
I
shall
,
lastly
,
Apply
it
.
In
short
,
for
the
First
Particular
,
I
shall
only
take
notice
of
Three
Words
in
the
Scripture
,
which
sufficiently
express
the
nature
of
Reprehension
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
striking
and
beating
of
one
.
It
denotes
the
vehemency
and
earnestness
of
Reproof
.
The
Gravity
of
some
mens
Persons
,
and
the
Eminency
of
their
Station
,
do
exempt
them
from
blows
of
this
nature
;
you
may
read
the
Supersedeas
which
some
men
have
,
1
Tim.
5.1
.
Rebuke
not
an
Elder
,
but
intreat
him
as
a
father
;
have
respect
to
his
Office
,
and
deal
not
rigidly
with
him
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
more
mild
and
gentle
kind
of
increpation
,
yet
join'd
with
some
Acrimony
,
and
tartness
of
Speech
,
2
Cor.
2.6
.
Thus
Peter
rebuked
Christ
,
Mark
8.32
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
bare
minding
and
remembring
,
a
putting
of
the
Mind
in
order
by
Advertisement
and
Admonition
.
This
is
the
most
fair
and
favourable
course
,
the
most
likely
to
prove
successful
,
that
which
primarily
is
to
be
used
,
the
other
only
in
extremities
.
The
Schoolmen
give
many
definitions
of
it
,
and
the
Ancient
Fathers
abound
with
variety
of
Illustrations
,
telling
us
,
that
great
is
the
Affinity
between
Soul
and
Body
,
both
as
to
their
Diseases
and
Remedies
:
That
which
Physick
is
to
the
Body
,
Reprehension
is
to
the
Soul
,
and
the
same
rule
and
method
must
be
observed
in
the
application
of
the
means
of
Cure.
They
reckon
up
three
Parts
of
Physick
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Diet
,
Medicines
,
and
Chyrurgery
,
all
which
by
way
of
Analogy
and
Proportion
,
are
to
be
used
in
the
Cure
of
Spiritual
Distempers
.
Clemens
Alexandrinus
compares
them
together
.
1.
Admonition
(
he
says
)
is
the
Diet
of
the
Soul
,
forbidding
that
which
is
simply
hurtful
,
or
contrary
to
the
disposition
of
the
Patient
,
and
affording
strong
and
wholesome
nourishment
.
2.
Reproof
is
a
Medicinal
Potion
,
that
hath
always
attending
of
it
a
tang
of
bitterness
,
which
purgeth
out
the
Morbifick
Matter
,
and
all
peccant
Humors
and
Corruptions
of
the
Soul
,
and
is
a
great
Restorative
.
3.
Rebuke
,
if
sharp
and
keen
,
is
the
spiritual
Chyrurgery
,
which
sometimes
is
to
be
used
cuttingly
,
with
a
sharp
Point
and
Edge
.
Intemperans
aeger
crudelem
facit
Medicum
.
Salt
upon
some
occasions
must
be
rubb'd
and
chaf'd
into
some
sores
and
wounds
.
In
short
,
Brotherly
correption
consists
in
giving
our
Brethren
necessary
instructions
in
matters
they
are
ignorant
of
;
in
letting
them
have
timely
notice
of
their
sinful
Affections
,
and
Inclinations
;
and
in
a
total
breaking
off
our
intimacy
of
conversation
,
and
society
with
them
,
if
they
prove
stubborn
and
incorrigible
,
stopping
their
ears
against
all
wise
Charms
.
I
proceed
now
to
the
II.
Particular
,
To
shew
who
are
the
Persons
mostly
concerned
in
the
discharge
of
this
Duty
.
The
better
to
understand
this
,
you
must
know
that
Divines
generally
distinguish
Reproof
into
Ministerial
,
and
by
way
of
Authority
;
and
Fraternal
,
by
way
of
Charity
.
1.
Ministers
admonish
by
way
of
Office.
The
truth
is
,
the
work
of
Reproof
belongs
in
some
sort
to
all
men
who
have
the
use
of
Reason
,
because
it
is
a
natural
Precept
,
and
a
work
of
Mercy
,
a
general
Office
due
from
one
neighbour
to
another
.
Hence
Infidels
may
reprove
Believers
;
so
Abimelech
reproved
Sarah
,
Gen.
20.15
.
Thus
Inferiors
may
reprove
their
Superiors
,
provided
it
be
done
with
Modesty
and
Reverence
.
But
principally
this
Duty
is
incumbent
on
three
sorts
of
Persons
.
1.
On
such
who
in
regard
of
Office
are
obliged
to
take
the
charge
and
care
of
others
,
as
Ministers
and
Dispensers
of
the
Divine
Oracles
are
.
2.
On
such
who
are
engaged
by
bonds
of
Nature
,
and
their
Relative
Stations
and
Capacities
;
thus
Patents
and
Masters
stand
more
especially
concerned
.
3.
On
such
who
are
qualified
and
fitted
with
Parts
and
Gifts
to
perform
this
Office
with
success
.
1.
It
is
a
principal
part
of
our
Ministry
to
rebuke
.
Among
Christ's
Disciples
one
was
stiled
a
Son
of
Thunder
;
and
what
was
said
of
St.
Basil
,
ought
to
be
the
Character
of
every
faithful
Steward
in
God's
House
,
That
he
thunder'd
in
his
Doctrine
,
and
lighten'd
in
his
Life
.
If
we
look
through
all
the
Old
Testament
,
you
will
find
that
most
of
the
Prophets
Messages
were
severe
Rebukes
and
Threatnings
.
The
Jews
call
the
Book
of
Deuteronomy
,
the
Book
of
Objurgations
;
and
that
Section
which
beginneth
Deut.
28.15
.
they
call
the
Section
of
Objurgations
.
The
necessity
of
this
Duty
is
such
to
us
,
that
God
will
require
the
blood
of
the
People
at
the
hands
of
their
Pastor
,
if
he
reprove
not
.
The
Shepherd
was
bound
to
make
good
that
which
was
stollen
,
as
Jacob
did
to
Laban
,
Cry
aloud
,
spare
not
,
lift
up
thy
voice
like
a
trumpet
,
and
shew
my
people
their
Transgression
,
and
the
house
of
Jacob
their
sins
.
'T
is
the
Spiritual
Father's
charge
to
his
own
Son
in
the
Faith
,
That
he
rebuke
them
that
sin
,
before
all
,
that
others
may
fear
:
And
this
he
must
do
without
Partiality
,
not
fearing
the
Eminency
,
nor
being
deterr'd
at
the
Greatness
or
any
bold
and
open
Transgressor
.
As
this
is
required
of
Ministers
chiefly
,
so
it
is
expected
and
demanded
of
Parents
and
Masters
;
God
hath
made
them
Guardians
of
their
Children
and
Servants
.
It
is
an
idle
conceit
to
think
that
we
only
are
intrusted
with
the
Cure
of
Souls
;
you
will
find
it
no
excuse
for
your
negligence
and
omission
in
the
great
day
of
giving
up
your
Accounts
at
God's
Tribunal
;
you
are
obliged
to
be
keepers
of
their
Souls
,
as
well
as
we
;
nay
,
every
man
,
in
this
sense
,
ought
to
be
his
Brother's
Keeper
.
As
God
hath
set
Conscience
to
watch
over
the
inward
man
,
so
for
the
conversation
he
hath
set
Christians
to
watch
over
one
another
.
Suffer
me
before
I
proceed
any
further
,
to
improve
this
.
1.
It
should
teach
all
Ministers
to
be
faithful
in
their
places
,
and
to
take
care
that
no
man
muzzle
up
their
mouths
.
See
how
the
Holy
Ghost
commends
the
Angel
of
the
Church
of
Ephesus
;
I
know
thy
works
,
and
thy
labour
,
and
thy
patience
,
and
how
thou
canst
not
bear
them
which
are
evil
.
Wicked
men
are
sometimes
intolerable
,
not
to
be
endured
or
bore
with
.
It
is
no
breach
of
Patience
to
be
impatient
against
sin
and
sinners
.
It
is
said
of
Suetonius
,
that
he
took
the
same
liberty
in
writing
the
Emperors
lives
,
that
they
took
in
leading
them
.
Wicked
men
take
liberty
to
licentiousness
in
committing
sin
,
let
us
take
as
great
a
liberty
in
reproving
it
,
and
let
nothing
either
affright
or
allure
us
to
a
sinful
connivance
at
their
bold
violations
of
God's
Law.
We
must
not
be
dumb
,
tho
they
should
use
us
as
the
thief
doth
a
dog
,
hold
out
a
piece
of
bread
to
bribe
us
not
to
bark
.
2.
This
should
teach
the
Great
ones
of
the
world
to
bear
with
Patience
,
and
to
receive
with
Meekness
the
word
of
Reproof
.
None
are
so
high
exalted
as
to
be
out
of
the
reach
of
that
Word
which
God
speaks
.
None
are
more
our
friends
than
they
are
,
who
cannot
stand
by
,
and
see
us
offer
violence
to
our selves
without
holding
of
our
hands
,
Let
the
righteous
smite
me
,
it
shall
be
a
kindness
;
and
let
him
reprove
me
,
it
shall
be
an
excellent
oyl
,
which
shall
not
break
my
head
.
There
may
be
smiting
without
violation
of
Friendship
;
and
his
wise
Son
Solomon
preferr'd
the
wounds
of
a
friend
,
before
the
kisses
of
an
enemy
.
These
may
be
pleasanter
,
but
those
will
prove
wholesomer
;
there
is
Treachery
in
these
kisses
,
but
in
those
wounds
faithfulness
.
The
Mother
of
Cyrus
charged
him
who
was
to
speak
to
the
King
,
to
express
himself
verbis
byssinis
,
in
soft
and
silken
terms
.
'T
is
true
,
sometimes
we
must
come
in
the
Spirit
and
Language
of
Love
;
but
't
is
as
true
,
there
is
oftentimes
as
great
need
of
coming
with
a
Rod
in
our
hands
,
as
a
soft
word
in
our
mouths
.
Bad
men
love
not
a
Correcting
Ministry
;
like
them
,
Amos
7.10
.
The
land
is
not
able
to
bear
all
his
words
;
and
ver
.
13.
prophesie
not
again
any
more
at
Bethel
,
for
it
is
the
King's
chappel
,
and
it
is
the
King's
court
.
They
hate
him
that
rebuketh
in
the
gate
,
(
i.
e.
the
Judg
that
punished
sin
)
they
abhor
him
that
speaketh
uprightly
.
Men
will
endure
to
hear
new
Notions
and
controverted
Points
;
any
Satyrical
Reflections
,
and
bitter
Invectives
against
their
brethren
;
but
cannot
brook
to
have
their
own
Personal
sins
roughly
handled
.
Be
careful
you
do
not
Galatizare
(
as
Tertullian
phrases
it
)
hate
him
who
tells
you
the
truth
;
nor
be
like
those
hearers
mentioned
Luke
4.19
,
21
,
22
,
28.
While
our
Saviour
preached
the
acceptable
and
glad
tidings
of
Salvation
,
the
good
news
contained
in
the
Gospel
,
all
the
Congregation
of
Nazareth
applauded
his
Doctrine
,
and
admired
at
the
blessed
words
which
proceeded
out
of
his
mouth
;
but
when
he
came
to
apply
the
word
unto
themselves
,
they
were
filled
with
wrath
against
him
,
thrust
him
out
of
the
City
,
and
would
have
broke
his
neck
,
by
attempting
to
cast
him
down
headlong
from
the
brow
of
the
Hill
,
v.
29.
Have
a
care
you
resist
not
such
a
Ministry
,
which
awakens
the
Conscience
,
and
sets
the
worm
on
gnawing
,
altho
it
should
provoke
thee
to
cry
out
with
a
loud
voice
,
as
he
did
who
was
possessed
with
an
unclean
Spirit
,
Let
us
alone
,
art
thou
come
to
destroy
us
?
God
doth
manifest
his
Presence
and
mighty
Power
in
such
a
sifting
Ministry
;
and
the
nature
of
Sin
is
to
make
men
afraid
of
God's
Appearance
,
and
foolishly
with
Adam
to
attempt
the
secreting
of
themselves
from
his
All-seeing
Eye
.
We
are
commanded
to
exhort
and
rebuke
with
all
authority
;
and
you
are
enjoined
not
to
despise
and
fret
against
the
Doctrine
we
deliver
,
and
that
on
pain
of
Everlasting
Damnation
,
for
he
that
hateth
reproof
,
shall
dye
.
I
proceed
to
the
2
d
Branch
of
Reproof
,
that
which
is
Fraternal
,
and
done
in
Brotherly
Charity
.
Every
Private
Christian
may
bear
the
Person
,
tho
not
the
Office
of
a
Reprover
;
and
this
is
founded
upon
undeniable
Grounds
,
too
large
to
be
insisted
on
at
this
time
,
in
one
single
Sermon
.
Whether
we
consult
the
Honour
of
God
,
or
the
necessity
of
a
punctual
conformity
to
his
Will
,
not
distinguishing
his
Commands
,
but
obeying
all
equally
;
it
nor
disputing
any
of
them
,
but
obeying
all
readily
;
it
will
appear
to
be
our
interest
as
well
as
our
duty
,
presently
to
comply
with
God's
Will
and
Pleasure
:
Or
if
we
respect
the
happiness
and
welfare
of
our
Brother
,
exercising
in
this
work
the
highest
acts
of
charity
and
benevolence
;
for
if
he
hear
us
,
then
we
have
gained
our
brother
.
When
thou
hearest
thy
Neighbour
swear
,
lye
,
slander
,
deride
holiness
,
persecute
with
his
Tongue
the
Man
who
is
more
righteous
than
himself
,
intreat
him
then
to
bethink
himself
what
will
be
the
end
of
such
Devilish
practices
;
shew
him
his
danger
,
and
snatch
him
,
if
it
be
possible
,
out
of
the
fire
he
is
hastning
into
.
Thou
hast
a
heart
of
Stone
,
if
thou
art
not
concerned
,
and
industrious
to
prevent
his
everlasting
ruine
;
for
he
is
riding
post
to
the
Devil
,
if
a
stop
be
not
put
in
his
way
.
It
is
no
privilege
to
any
Man
to
be
out
of
the
way
of
a
Reprover
;
but
a
severe
judgment
to
be
told
they
shall
no
more
be
smitten
with
this
Rod.
God
,
to
punish
Judah
for
their
Rebellion
,
threatneth
to
impose
silence
on
his
Prophet
.
Let
us
make
much
of
a
blow
and
stroke
of
this
nature
,
it
carrieth
healing
with
it
.
St.
Austin
gives
two
instances
of
the
happy
success
of
Admonition
,
the
one
given
by
himself
to
his
Friend
Alipius
,
who
was
thereby
reclaimed
from
the
Theatre
and
Stage-plays
;
the
other
by
a
taunt
and
check
given
to
his
Mother
Monica
,
who
was
thereby
reclaimed
from
her
Tippling
.
If
we
consult
in
the
next
place
our
own
private
weal
and
happiness
,
it
will
appear
to
be
highly
reasonable
.
Hereby
we
prevent
our
being
partakers
of
other
mens
sins
;
so
that
if
our
Brother
perish
,
he
perisheth
to
himself
.
This
is
the
way
to
keep
our selves
pure
from
the
blood
of
all
men
,
by
declaring
to
them
the
whole
counsel
of
God.
This
is
the
way
to
entail
,
God's
Blessing
on
us
:
To
them
that
rebuke
,
a
good
blessing
shall
come
upon
them
.
Nay
,
it
is
not
only
the
way
to
procure
God's
favour
,
but
Man's
too
.
A
well-given
reproof
will
ingratiate
the
Reprover
with
the
Reproved
.
He
that
rebuketh
a
man
,
afterwards
shall
find
more
favour
,
than
he
that
flattereth
with
the
tongue
.
This
is
according
to
the
former
Observation
,
Rebuke
a
wise
man
,
and
he
will
love
thee
.
If
we
hereby
be
so
wise
as
to
turne
many
to
righteousness
,
we
shall
be
so
happy
as
to
shine
as
the
brightness
of
the
firmament
,
and
as
the
stars
for
ever
and
ever
.
And
one
advantage
more
we
shall
gain
,
we
hereby
take
a
prudent
course
to
provide
for
our selves
a
faithful
Friend
to
perform
the
same
kind
office
as
occasion
serves
.
There
is
no
member
in
the
mystical
body
of
Christ
,
that
may
not
need
the
assistance
of
another
The
eye
hath
need
of
the
hand
,
the
hand
of
the
feet
.
We
were
sometimes
foolish
and
disobedient
;
And
had
not
we
Preachers
and
Friends
to
admonish
us
?
Freely
you
have
received
,
freely
give
.
Thy
heart
is
not
right
,
if
thou
who
wast
a
Stranger
,
cannot
pity
Strangers
.
Hereby
also
we
should
countermine
the
Devil
in
two
grand
methods
of
his
deceit
,
viz.
The
multitude
of
sinners
,
and
the
Impunity
of
sin
.
Reproof
will
abate
the
number
of
offenders
,
and
shew
the
apparent
hazard
and
danger
men
run
by
continuing
in
their
sins
.
That
impediment
to
the
discharge
of
this
Duty
,
viz.
Singularity
,
would
be
taken
off
;
weak
Christians
would
be
kept
from
being
scandalized
,
and
strong
ones
from
being
grieved
.
If
these
Considerations
are
not
sufficient
to
shew
us
the
necessity
of
taking
up
vigorous
and
speedy
resolutions
to
live
no
longer
in
the
neglect
and
sinful
omission
of
fraternal
Reprehension
,
I
know
not
what
to
add
more
that
may
prevail
;
But
must
leave
such
to
some
other
,
and
I
fear
,
more
dreadful
way
of
conviction
,
when
it
will
be
too
late
to
retrieve
the
loss
,
either
of
their
Brother
or
themselves
.
I
am
forced
to
wave
my
Answer
to
the
particular
Cavils
and
Excuses
which
many
alledge
for
their
discharge
from
this
work
.
I
therefore
must
come
to
the
last
particular
propounded
to
be
spoken
to
,
which
was
,
The
giving
some
Directions
and
Rules
how
to
manage
Reproof
in
such
a
manner
,
as
that
we
rationally
may
expect
we
shall
see
it
turn
to
account
.
It
is
a
great
Art
to
do
it
aright
,
like
the
Husband-man's
skill
which
his
God
doth
teach
him
.
Every
one
can
find
fault
and
chide
;
but
to
reprove
discreetly
and
effectually
,
requires
much
wisdom
:
The
words
of
the
wise
are
as
goads
,
and
as
nails
fastned
by
the
Masters
of
Assemblies
.
And
here
I
shall
not
multiply
Rules
;
but
among
the
great
throng
of
them
,
which
by
many
have
been
produced
,
shall
select
these
few
following
:
Rule
1.
Let
the
Rebuker
look
to
it
,
that
he
be
free
from
that
Sin
which
he
condemns
in
another
.
Herod's
Conscience
was
pricked
to
the
quick
,
from
the
consideration
of
the
holiness
and
justness
of
the
Baptist
.
Thus
did
Samuel
deal
with
the
people
;
first
he
clears
his
own
Innocence
,
and
then
charges
them
with
their
Sin.
God
Honours
his
Servants
in
the
Consciences
of
their
greatest
Enemies
.
To
accuse
a
Man
for
Drunkenness
,
Covetousness
,
or
any
other
sin
,
and
yet
to
live
in
it
thy self
,
What
is
this
,
but
with
David
in
Nathan's
Parable
,
to
pronounce
the
sentence
of
condemnation
on
thy self
?
With
what
a
controuling
,
over-powering
force
did
our
Saviour
tax
the
sins
of
the
Jews
,
when
he
prefaced
his
Discourse
with
that
bold
Challenge
,
Who
is
there
amongst
you
that
convinces
me
of
sin
?
He
that
lives
in
the
commission
of
that
sin
he
condemns
in
another
,
must
expect
that
his
words
will
recoyl
upon
himself
,
as
a
foul
Gun
doth
in
discharging
.
Let
us
so
walk
that
our
feet
cast
not
dirt
into
our
mouths
.
Many
a
savoury
truth
is
hindred
in
its
operation
,
by
the
stinking
breath
of
him
that
delivers
it
.
Every
one
desires
,
if
he
must
be
stricken
,
that
it
be
by
the
hand
of
the
Righteous
.
To
see
a
Judas
cast
a
Stone
at
a
Covetous
Man
,
a
Pharisee
at
an
Hypocrite
,
an
Herod
at
an
Adulterer
,
is
a
sight
that
creates
laughter
and
contempt
.
None
speak
at
so
great
an
advantage
,
as
they
whose
Hands
are
lifted
up
to
God's
Commandments
,
whilst
their
Tongues
are
rebuking
the
transgressors
.
of
them
.
Rule
2.
As
the
Reprover
must
look
to
it
that
he
be
faultless
,
so
he
must
be
sure
that
his
Brother
be
faulty
;
for
otherwise
thou
dost
not
reprove
,
but
reproach
him
;
and
instead
of
being
a
Wise
Admonisher
,
thou
art
an
Hellish
Accuser
of
the
Brethren
;
thou
dost
not
perform
the
Duty
of
a
Christian
,
but
dost
execute
the
Office
of
the
Devil
.
Two
things
must
here
be
regarded
:
1.
That
it
be
a
sin
thou
reprovest
him
for
.
2.
That
it
be
His
sin
thou
reprovest
him
for
.
1.
That
it
be
a
sin
;
Be
sure
he
be
a
transgressor
of
the
Law
,
before
thou
smite
him
with
this
rod.
There
must
be
a
breach
of
some
Command
,
Affirmative
or
Negative
;
directly
,
or
by
consequence
;
either
the
doing
what
he
ought
not
,
or
the
not
doing
of
what
he
ought
.
To
judge
a
Man
for
an
Hatband
or
Cuffs
,
for
a
Lace
or
piece
of
Ribbon
,
for
a
Knot
or
a
Feather
,
(
as
uncouth
sort
of
men
have
of
late
done
)
smells
rank
of
pride
,
censoriousness
and
uncharitableness
.
But
alas
!
In
what
an
Age
do
we
live
,
where
mens
quarrels
against
one
another
shall
take
their
rise
from
such
minute
and
inconsiderable
beginnings
,
that
a
wise
Man
is
ashamed
to
name
them
,
being
as
insignificant
and
unedifying
,
as
he
who
studied
Thirty
years
,
whither
Virgil's
name
should
be
written
with
an
I
,
or
an
E.
Reprove
not
therefore
thy
Brother
for
things
lawful
or
indifferent
,
for
trivial
and
undecided
matters
.
Be
sure
you
have
good
ground
to
proceed
on
.
Beware
of
severe
censures
,
and
contentious
debates
.
Many
a
matter
that
kindles
unnatural
heart-burnings
between
Professors
of
Religion
,
when
it
comes
to
be
scann'd
,
and
fully
understood
,
proves
either
nothing
at
all
,
or
at
most
,
nothing
to
the
purpose
.
It
was
the
case
of
the
Reubenites
,
The
Army
of
Israel
was
raised
against
them
,
nothing
but
War
,
Fire
and
Sword
were
threatned
for
their
building
an
Altar
of
Testimony
in
their
journey
;
when
they
met
together
,
and
had
discoursed
the
matter
,
and
came
to
a
right
understanding
of
their
Brethrens
end
and
intentions
,
they
were
presently
reconciled
.
Thus
our
Brethren
suffer
often
through
our
ignorance
;
to
such
Reprovers
we
may
say
,
what
Job
did
to
his
mistaken
friends
,
who
upbraided
him
with
hypocrisy
;
How
forcible
are
right
words
!
but
what
doth
your
arguing
reprove
?
Some
conceive
that
Jacob
understood
not
the
mystery
of
his
Son
Soseph's
Dream
(
concerning
the
Sun
,
Moon
and
Stars
making
obeisance
to
him
)
whence
it
came
,
and
how
it
should
be
accomplished
,
when
,
he
read
his
chiding
Lecture
about
it
.
2.
Look
to
it
carefully
that
the
thing
be
not
only
a
sin
you
reprove
him
about
,
but
that
it
be
his
sin
.
It
was
foretold
of
Christ
,
that
he
shall
not
judge
after
the
sight
of
his
eyes
,
neither
reprove
after
the
hearing
of
his
ears
.
Jealousies
and
conjectures
,
hear
says
,
fancies
and
reports
,
are
not
sufficient
grounds
for
reproof
.
The
Rule
of
Charity
is
,
Quisque
presumitur
quod
bonus
est
,
nisi
constat
de
malo
.
Thus
we
read
,
neither
John's
mourning
,
nor
Christ's
piping
could
pass
their
hard
censures
;
but
the
one
has
a
Devil
,
and
the
other
is
a
Glutton
,
and
Wine-bibber
.
Tho
Christ
came
to
fulfil
the
Law
,
yet
there
were
that
accused
him
as
a
destroyer
of
it
.
Tho
he
decided
the
Question
fairly
on
Caesars
side
,
in
the
grand
Case
of
Tribute
and
Custom
,
yet
there
wanted
not
those
who
charged
him
with
disloyalty
.
How
were
the
Apostles
slandered
as
Seducers
and
Sectaries
,
Vain
Bablers
,
and
Hereticks
,
Broachers
of
new
,
false
,
and
pestilent
Doctrines
,
Presumptuous
and
Heady
,
Despisers
of
Dignities
,
and
Promoters
of
Uproars
,
Riots
and
Routs
,
and
Unlawful
Assemblies
.
In
succeeding
times
,
if
we
read
the
Apologies
of
Athenagoras
,
Tertullian
and
others
,
it
will
amaze
you
to
see
with
what
vilainous
practices
,
and
unnatural
impieties
they
are
charged
;
and
no
wonder
,
for
if
they
called
the
Master
of
the
House
Beelzebub
,
how
much
more
those
of
his
houshold
?
Because
it
was
against
Law
to
have
Virgins
strangled
,
Tiberius
would
have
them
first
deflour'd
,
and
then
according
to
Law
,
(
alias
humour
,
will
and
pleasure
)
they
must
dye
that
death
.
It
is
too
much
to
abuse
a
good
Man
,
as
such
;
but
first
commit
a
rape
on
his
Name
,
and
your
way
is
open
to
his
Life
and
Fortune
.
The
poor
Protestants
of
Paris
must
first
be
accused
of
a
Conspiracy
against
the
King
,
and
then
thousands
together
must
be
Butcher'd
without
mercy
.
So
Men
,
by
misrepresenting
,
dress
up
their
Brethren
in
the
monstrous
shapes
of
Vultures
and
Harpies
,
with
Claws
and
Talons
,
as
being
well
armed
for
Prey
and
Rapine
;
and
then
afterwards
fall
foul
on
them
.
Thus
was
Hannah
reproved
for
Drunkenness
,
which
she
no
ways
could
be
guilty
of
,
except
large
draughts
of
her
own
Tears
should
intoxicate
her
:
She
was
far
enough
from
a
merry
heart
;
her
grief
and
sorrow
did
even
break
her
heart
,
and
she
was
overwhelmed
with
her
distress
.
Mistake
not
therefore
thy
Man
and
Mark
,
and
bear
not
false
witness
against
thy
brother
.
Tho
David
will
ever
be
registred
in
the
Albo
Justorum
,
and
reckoned
in
the
number
of
good
men
,
yet
his
act
of
censuring
unheard
Mephibosheth
,
will
ever
be
reckoned
amongst
his
unjust
Actions
.
Potiphar
was
guilty
of
this
injustice
,
by
an
over-hasty
crediting
his
Wifes
forged
Tale
against
Joseph
.
A
better
course
is
prescribed
.
Inquire
and
make
search
,
and
ask
diligently
,
if
it
be
Truth
that
is
told
.
Rule
3.
Take
care
thy
ends
and
intentions
be
sincere
and
upright
in
this
work
:
For
if
they
are
not
right
,
it
will
vitiate
all
thou
dost
in
this
or
any
other
Duty
of
Religion
,
either
to
thy
God
,
or
thy
Neighbour
.
Let
nothing
be
done
out
of
vain-glory
,
and
a
secret
ambitious
desire
of
observation
and
raising
up
a
great
name
for
thy self
.
Purge
out
that
evil
proud
humour
of
contradicting
and
controuling
others
;
avoid
every
thing
that
may
be
interpreted
to
be
a
design
to
disgrace
and
render
thy
Brother
mean
and
contemptible
in
the
eyes
and
apprehensions
of
his
Neighbourhood
and
acquaintance
.
Look
to
it
that
all
be
directed
to
those
glorious
ends
of
God's
Glory
,
the
recovery
of
thine
erring
Brother
,
the
satisfying
thine
own
Conscience
in
the
necessary
discharge
of
thy
Duty
,
out
of
hatred
to
sin
,
and
a
desire
to
suppress
that
in
this
untoward
and
evil
Generation
,
and
to
promote
universal
Holiness
throughout
the
World.
Rule
4.
Let
all
Reproofs
be
managed
with
the
greatest
demonstrations
and
expressions
of
Charity
and
Love
to
their
persons
that
may
be
.
When
you
express
your
warmest
zeal
against
their
sins
,
be
sure
you
usher
in
all
your
advice
with
soft
Prefaces
of
good-will
,
pity
,
and
real
affections
to
them
.
The
Text
tells
us
,
Reproofs
must
not
be
given
in
hatred
;
they
are
bitter
Pills
,
and
should
be
wrapt
up
in
Honey
,
that
they
may
slip
down
the
better
.
Many
therefore
have
well
advised
it
as
a
prudent
course
,
to
intermix
their
due
Commendations
with
our
Admonitions
,
whereby
the
reception
of
our
Advice
would
be
much
facilitated
.
The
dreadfullest
and
most
solemn
Censures
of
the
Church
of
God
,
are
not
Mortal
but
Medicinal
,
and
are
appointed
not
for
Killing
,
but
for
Cure.
Our
reproofs
being
thus
temper'd
with
Love
,
will
be
like
a
Sword
dipt
in
Balsom
,
that
woundeth
and
healeth
at
the
same
time
.
It
was
said
long
since
by
an
Ancient
Father
,
Admonitio
misericordia
carens
tortura
est
.
Do
not
put
thy
Brother
on
a
Rack
,
and
torture
him
with
violent
and
continual
repetitions
of
his
guilt
.
5.
Rule
,
Avoid
all
extravagancies
of
rage
and
passion
,
and
let
all
be
done
meekness
and
humility
of
mind
.
Reproof
,
tho
it
ought
to
be
warm
,
yet
it
must
not
be
scalding
hot
.
The
wrath
of
man
worketh
not
the
righteousness
of
God.
Michael
the
Arch-Angel
when
controverting
with
the
Devil
,
shewed
himself
to
be
a
pure
Spirit
,
by
the
calmness
of
the
debate
,
which
was
not
managed
with
any
excess
of
Passion
.
Hard
Arguments
and
Soft
Words
should
be
yoked
together
.
Play
not
the
part
of
an
enemy
under
the
mask
of
a
friend
,
which
is
done
by
pretending
to
heal
a
wound
in
the
Conscience
of
our
brother
,
or
to
wash
him
clean
from
some
blots
and
stains
in
his
Conversation
,
but
thou
dost
set
and
imprint
some
mark
or
brand
of
shame
and
ignominy
on
his
name
.
This
is
the
direction
of
the
Apostle
,
Restore
such
an
one
in
the
spirit
of
meekness
;
q.
d.
Deal
as
gently
with
a
fallen
brother
,
as
thou
would'st
with
a
man
whose
bones
are
dislocated
;
for
so
much
,
say
Criticks
,
the
Metaphor
in
that
place
imports
.
Elisha
did
more
with
a
kiss
,
than
his
man
with
a
staff
.
Consider
not
so
much
what
you
are
able
to
say
,
as
what
your
brother
is
able
to
bear
.
Use
the
Christian
Art
to
suit
and
proportion
your
Wine
to
your
Bottles
;
let
not
children
have
strong
meat
,
nor
grown
persons
milk
;
be
sure
it
be
what
is
most
proper
for
their
health
and
nourishment
,
what
the
stomach
can
well
digest
,
and
will
not
throw
up
again
.
Yet
withal
,
remember
to
reprove
with
all
seriousness
,
that
they
may
know
thou
art
in
earnest
.
A
trifling
slight
reprehension
,
like
old
Eli's
to
his
profligate
Sons
,
(
who
only
shaked
his
head
at
them
,
when
their
heads
rather
should
have
been
stricken
off
)
What
doth
it
signifie
or
avail
?
Oftentimes
it
doth
more
harm
than
good
,
and
rather
emboldens
than
reforms
the
Offender
.
It
is
a
piece
of
great
Wisdom
and
Skill
to
commensurate
our
rebukes
to
the
temper
of
the
offender
,
and
to
the
nature
of
his
offence
.
Commonly
we
are
either
too
remiss
if
we
endeavour
Moderation
,
or
too
austere
and
rough
if
we
design
faithfulness
:
But
I
think
there
is
little
need
to
caution
any
persons
against
overdoing
in
this
kind
,
it
is
an
Extreme
few
fall
into
,
there
being
more
danger
in
our
oyl
,
than
in
our
salt
,
i
,
e.
as
one
expresses
it
,
in
our
smooth
words
,
than
in
our
sharp
rebukes
.
I
fear
the
greatest
work
that
is
done
in
this
matter
,
is
sowing
of
pillows
under
sinners
elbows
,
when
our
duty
should
be
quilting
of
thorns
to
lay
under
their
backs
,
that
when
the
bold
and
contumacious
sinner
retires
to
his
Chamber
,
he
may
also
retire
within
himself
,
and
be
kept
awake
in
his
bed
here
,
that
so
his
sleeping
an
everlasting
sleep
of
death
,
and
making
his
bed
in
unquenchable
flames
may
be
prevented
.
Command
then
thy
brother
in
the
name
of
God
to
be
think
himself
,
to
repent
and
reform
,
to
read
what
the
God
of
Truth
and
Justice
has
threatned
against
him
if
he
do
not
amend
and
turn
;
fight
him
with
this
glittering
Sword
of
God's
Word
,
and
't
is
the
likeliest
way
to
make
his
sins
fall
before
thee
,
and
to
give
up
the
Ghost
.
There
are
several
other
weighty
Directions
relating
to
the
prudent
management
of
this
important
duty
of
Fraternal
Rebuke
,
which
I
must
pass
by
with
a
very
little
reference
to
them
;
that
so
as
we
ought
to
pray
read
,
sing
,
and
perform
all
Christian
Offices
with
the
Spirit
,
and
with
our
Understandings
also
;
so
we
may
perform
this
in
that
manner
,
that
it
may
not
be
a
sacrifice
of
fools
.
Let
us
apply
our selves
to
learn
that
Wisdom
which
is
from
above
,
so
as
to
take
the
Sinner
by
a
holy
craft
and
guile
;
as
the
Apostle
expresses
it
.
And
here
distinction
should
be
made
between
the
Persons
and
Crimes
of
Offenders
,
the
proper
Seasons
,
and
the
particular
Ways
and
Methods
of
Reproof
.
1.
We
must
distinguish
between
the
Persons
.
Of
some
we
are
to
have
compassion
,
making
a
difference
.
Making
a
difference
between
men
in
publick
and
private
capacities
;
Thou
shalt
not
revile
the
gods
,
nor
curse
the
ruler
of
thy
people
.
Rough
and
unhewn
language
is
not
to
be
used
to
them
.
Shimei
said
nothing
more
in
substance
to
David
,
than
Nathan
did
,
but
it
was
in
a
very
scurrilous
and
railing
manner
.
Tho
we
may
rebuke
,
we
must
not
revile
:
Difference
must
be
made
between
the
tempers
of
sinners
.
There
cannot
be
an
uniform
proceeding
with
all
,
but
we
must
vary
according
to
their
dispositions
.
Some
men
are
like
Thorns
,
which
if
gently
touched
,
hurt
not
;
but
if
you
grasp
them
with
an
hard
and
unwary
hand
,
they
will
fetch
blood
:
Others
are
like
Nettles
,
which
if
they
are
nicely
and
delicately
handled
,
sting
and
prick
,
but
if
closely
and
roughly
press'd
and
grasp'd
,
you
may
pull
them
up
without
pain
or
harm
.
Before
therefore
you
reprove
a
sinner
,
know
whether
he
be
a
Thorn
or
Nettle
.
2.
Difference
is
to
be
made
betwixt
their
Crimes
.
As
the
Offence
is
great
or
small
,
so
should
the
reproof
be
sharp
or
mild
.
There
are
Beams
and
Motes
,
Pimples
and
Plague-sores
,
Scratches
and
Ulcers
.
We
must
not
hang
a
man
for
filching
a
pin
or
a
rattle
,
and
whip
him
gently
and
tenderly
for
Murther
and
Treason
.
As
the
Offence
is
more
secretly
,
or
more
impudently
committed
,
whether
drunk
in
the
Night
in
his
Chamber
,
or
at
noon-day
in
the
Exchange
:
Some
sin
publickly
,
the
greater
is
their
sin
,
and
so
should
their
shame
,
because
they
give
the
greater
scandal
;
others
sin
more
privately
;
our
Reprehension
in
this
case
ought
to
be
auricular
,
and
there
is
no
better
Sepulchre
than
that
of
secresie
,
wherein
to
bury
his
more
hidden
failings
.
There
is
no
need
of
going
to
the
House-top
,
when
a
Closet
would
be
more
proper
.
Thus
we
see
,
that
tho
all
sins
want
an
equal
Price
and
Merit
for
Atonement
and
Satisfaction
,
yet
they
require
not
equal
severity
in
our
Rebukes
and
Admonitions
.
Some
must
have
Lenitives
,
others
Corrosives
.
Superiors
may
be
reformed
by
Exhortation
,
Equals
by
Friendly
Admonition
;
and
Inferiors
(
if
in
the
highest
form
and
chair
of
Scorners
)
by
severe
Reprehension
.
We
must
not
indeed
be
fiery-hot
in
terrifying
the
meaner
sort
,
and
look
upon
the
rich
as
that
Mount
which
must
not
be
touched
.
We
must
not
talk
one
half
in
the
language
of
Canaan
,
and
the
other
in
that
of
Ashdod
;
but
let
us
go
to
work
impartially
,
not
executing
the
command
,
as
Saul
did
against
Amalek
,
when
he
spared
the
fat
and
chief
,
and
destroyed
only
the
poor
and
refuse
.
This
made
that
excellent
Emperor
Theodosius
have
so
great
a
value
for
St.
Ambrose
,
because
he
was
not
affrighted
with
the
huffing
of
the
Proudest
,
and
had
great
compassion
to
the
souls
of
the
poorest
.
3.
We
must
make
a
difference
in
the
seasons
of
Reproof
;
There
is
a
time
to
speak
,
and
a
time
to
be
silent
.
It
is
difficult
here
to
assign
the
mollia
fandi
tempora
,
the
soft
Articles
and
Opportunities
wherein
we
are
to
speak
,
because
variety
of
Circumstances
may
alter
the
case
;
only
all
must
agree
to
do
it
as
soon
as
conveniently
we
may
.
Delays
harden
.
As
we
must
exhort
,
so
we
must
rebuke
daily
,
Heb.
3.13
.
Suffer
not
sin
to
lye
upon
him
,
nor
he
in
his
sin
one
day
longer
,
if
it
be
in
your
power
to
help
it
.
But
especially
avoid
thy
rebuking
of
him
,
when
he
is
like
the
wild
Ass
,
with
whom
there
is
no
medling
while
she
is
in
the
heat
and
fervour
of
her
lust
,
Jer.
2.24
.
but
she
hath
her
particular
month
to
be
taken
in
.
Abigal
deferred
to
reprove
Nabal
in
his
Wine
;
she
let
him
sleep
it
out
,
thinking
the
best
time
to
give
him
this
Physick
,
would
be
when
he
was
fasting
in
the
Morning
.
Good
Physicians
evacuate
not
the
body
in
extremity
either
of
heat
or
cold
.
Watch
when
thy
Brother
is
himself
,
nay
,
more
than
himself
,
humble
,
tender
,
and
pliable
,
then
he
is
indeed
a
qualified
recipient
.
Such
are
times
of
Affliction
and
Fear
,
Sickness
and
impending
Chastisements
.
But
do
not
under
pretence
of
a
more
convenient
season
,
totally
neglect
and
shift
off
thy
Duty
.
4.
We
are
to
make
difference
in
the
ways
and
methods
of
reproving
;
sometimes
plainly
and
directly
,
as
Nathan
to
David
,
Thou
art
the
man
;
at
other
times
more
covertly
,
by
intimation
and
circumlocution
.
The
Sun
keeps
the
world
in
good
temper
,
by
moving
in
an
oblique
Circle
;
and
Ships
(
Mariners
say
)
sail
best
,
and
make
the
greatest
way
with
side-winds
.
I
crave
leave
only
to
Apply
what
has
been
said
in
these
following
ways
,
when
I
have
laid
down
this
single
Caution
,
viz.
That
tho
Reproof
is
then
best
taken
,
when
it
is
best
given
,
(
according
to
those
Directions
now
given
)
yet
no
man
must
reject
it
,
because
the
Reprover
wants
those
due
Qualifications
to
render
him
every
way
meet
for
his
work
.
Good
Counsel
from
a
bad
man
must
not
be
slighted
;
Balaam
was
a
bad
man
,
yet
he
had
a
good
wish
,
and
uttered
a
most
excellent
Prophesie
.
A
diseased
Physician
may
prescribe
good
Medicines
;
a
lame
Steward
may
distribute
his
Masters
Alms
:
Ungrounded
is
that
Doctrine
both
of
the
Romanists
and
several
others
,
who
tell
us
,
That
the
Benefit
of
God's
Ordinances
depends
upon
the
goodness
and
right
intentions
of
the
Priest
and
Minister
.
What
,
shall
I
not
be
saved
by
hearing
,
unless
the
Preacher
be
saved
,
whom
I
hear
?
Is
the
Grace
of
God
tied
to
the
Ministry
of
man
?
Shall
the
Servant
share
the
Honour
,
and
part
stakes
with
his
Master
?
Our
Lord
and
Great
Prophet
taught
the
people
to
observe
their
Doctrines
that
sate
in
Moses
Chair
;
tho
without
breach
of
Charity
he
called
them
Serpents
and
Hypocrites
.
Sampson
did
not
disdain
the
Sweets
,
because
he
found
them
uncleanly
laid
in
the
Lions
Carkass
.
His
diet
was
strict
enough
,
he
might
not
eat
that
which
savoured
of
Legal
Impurity
,
yet
refused
not
a
Honey-comb
,
because
found
in
the
belly
of
a
dead
Beast
.
Honey
is
Honey
,
tho
in
a
dead
Lyon.
Having
inserted
this
necessary
Caution
,
I
shall
in
the
Close
,
subjoin
Two
or
Three
Things
by
way
of
Inference
,
Reproof
,
and
Advice
,
by
way
of
more
particular
Application
.
1.
I
hence
infer
,
That
if
it
be
the
Duty
of
Ministers
,
Parents
and
Governors
of
Families
to
give
Reproof
,
then
it
is
the
Duty
of
People
,
Children
,
and
Servants
to
take
it
.
You
are
as
much
obliged
to
have
a
willing
Ear
,
as
we
are
to
use
a
faithful
Tongue
.
But
woe
unto
us
!
we
have
stopped
our
ears
against
the
loud
and
reiterated
Rebukes
of
Heaven
.
God
at
sundry
times
,
and
divers
manners
hath
both
in
times
past
spoken
,
and
still
doth
speak
in
very
Reprehensory
Language
,
and
has
let
us
know
his
mind
in
very
broad
and
legible
Characters
;
so
that
if
we
were
upon
the
wing
,
flying
,
or
on
our
feet
running
,
we
may
plainly
read
it
.
There
are
four
ways
,
in
a
more
singular
and
eminent
manner
,
by
which
God
has
reprehended
us
.
1.
By
his
Word
.
2.
By
our
Consciences
.
3.
By
the
Examples
of
Good
Men.
4.
By
his
Judgments
on
Bad
Men.
1.
By
his
Word
;
That
is
profitable
for
reproof
;
for
reproof
of
Errors
and
false
Doctrines
;
for
correction
of
sin
and
evil
manners
.
Every
one
that
doth
evil
,
hates
this
sacred
Torch
,
neither
cometh
to
this
light
,
lest
his
deeds
should
be
reproved
.
Moreover
by
them
(
i.
e.
by
thy
Statutes
)
is
thy
servant
warned
.
But
men
seal
up
this
Book
to
themselves
,
and
spend
more
time
in
Romantick
Discourses
,
than
in
these
Sacred
Oracles
.
2.
He
reproves
by
our
own
Consciences
.
How
often
do
they
check
and
chide
us
?
'T
is
said
of
David
,
as
soon
as
he
had
cut
off
the
lap
of
Saul's
Garment
(
his
heart
smote
him
)
that
is
,
his
Conscience
recoil'd
upon
him
.
Conscience
is
the
great
Register
and
Recorder
of
the
World
;
it
hath
the
Pen
of
a
ready
writer
;
not
a
word
or
thought
escapes
its
swift
Pencil
.
It
is
God's
Historiographer
,
which
writes
not
only
Anuals
,
but
Diaries
;
it
hath
its
Book
and
Table
,
wherein
it
indelibly
writes
mens
Transgressions
and
Swervings
.
It
is
man's
private
Notary
;
his
Bailiff
to
arrest
him
,
and
seize
upon
every
miscarrying
habit
and
act
.
It
is
his
Judg
,
sifts
and
scrutinizes
the
Offender
,
convicts
and
then
condemns
the
Malefactor
;
Their
consciences
also
bearing
witness
,
and
their
thoughts
the
mean
while
accusing
,
or
else
excusing
one
another
.
And
how
many
secret
Lectures
hath
this
read
to
us
?
What
Artifices
have
we
used
to
rock
it
to
sleep
?
Play
and
Gaming
,
Musick
and
Feasting
,
Company
and
many
diversions
of
the
same
nature
,
have
been
cast
in
to
still
this
importunate
and
offensive
babler
,
whose
tongue
will
never
lye
still
.
3.
God
reproves
by
the
Examples
of
Good
Men.
Noah
condemned
the
old
world
for
their
security
,
by
his
preparing
an
Ark.
A
good
man
leads
a
convincing
life
,
and
there
is
an
Elenctical
Power
in
his
holy
deportment
.
Those
that
stood
with
the
Lamb
,
had
the
Father's
name
in
their
foreheads
,
as
Holiness
to
the
Lord
was
upon
the
High
Priest's
.
We
must
answer
not
only
for
sinning
against
the
Light
of
God's
Word
,
and
our
own
Consciences
,
but
the
light
of
good
example
also
.
The
faithful
are
called
Witnesse
;
so
Lot
witnessed
against
the
sinners
of
his
age
.
A
Good
Man's
life
is
the
best
Scripture-Commentary
,
and
hath
a
Magnetical
Virtue
,
a
hidden
Excellency
to
allure
to
Goodness
.
The
Godly
shine
like
Lights
in
the
midst
of
a
crooked
and
perverse
nation
.
4.
God
reproves
by
his
Judgments
on
bad
men
;
he
reproves
both
by
his
Word
and
Rod
,
as
by
the
testimony
of
his
mouth
,
so
by
the
works
of
his
hands
.
Thou
hast
rebuked
the
heathen
,
thou
hast
destroyed
the
wicked
.
That
act
of
destruction
was
a
smart
Reprehensory
Lecture
to
them
;
they
were
taught
with
Briars
and
Thorns
.
God
will
get
his
lessons
in
at
mens
backs
,
if
they
will
not
kindly
receive
them
at
their
ears
;
he
will
whip
them
into
better
manners
,
and
shew
them
their
faults
by
their
stripes
.
Reproof
is
frequently
in
Scripture
put
for
chastisement
.
Lot's
Wife
was
turned
into
a
Pillar
of
Salt
,
looking
back
contrary
to
God's
command
;
and
that
this
Pillar
of
Salt
was
for
the
seasoning
of
all
that
would
cast
an
eye
behind
to
Sodom
,
appears
by
our
Saviour's
general
application
of
it
,
Remember
Lot's
wife
.
Remember
,
What
?
Not
so
much
the
Miracle
,
which
every
cursory
Reader
of
the
Scripture
has
at
his
fingers
ends
;
and
poor
Children
,
like
Parrots
,
can
recite
to
you
;
but
Remember
the
Moral
,
the
Doctrine
,
and
Instruction
which
lies
more
covertly
under
it
.
But
go
ye
now
unto
my
place
which
was
in
Shiloh
,
where
I
set
my
name
at
the
first
,
an
see
what
I
did
to
it
,
for
the
wickedness
of
my
people
Israel
.
The
Ancient
Philosophers
(
as
Gellius
noteth
)
assigned
Three
Grounds
for
punishment
of
offenders
:
1.
That
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
punishment
was
inflicted
for
amending
of
the
party
punished
,
and
to
put
him
in
mind
of
the
committed
offence
.
2.
The
second
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
preservation
of
the
honour
of
him
against
whom
the
offence
was
committed
,
lest
indulgence
should
occasion
contempt
of
his
figure
and
dignity
.
3.
They
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
an
Offender
was
punished
for
Example
sake
,
to
deter
others
from
the
like
offence
.
Some
notorious
Malefactors
are
hanged
up
in
Chains
to
warn
and
affright
others
.
This
was
the
aggravation
of
Belshazzar's
Pride
,
that
he
humbled
not
his
heart
,
tho
he
knew
the
judgment
inflicted
on
his
Father
for
the
same
sin
.
Mark
God's
own
method
of
Arguing
.
I
have
cut
off
the
nations
:
their
towers
are
desolate
,
I
made
their
streets
waste
,
that
none
passeth
by
:
their
cities
are
destroyed
,
so
that
there
is
no
man
,
that
there
is
none
inhabitant
.
I
said
,
Surely
thou
wilt
fear
me
:
thou
wilt
receive
instruction
:
so
their
dwelling
should
not
be
cut
off
,
howsoever
I
punished
them
:
but
they
rose
early
,
and
corrupted
all
their
doings
.
The
ordinary
word
the
Greeks
used
for
punishment
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
Example
,
because
there
is
not
a
punishment
on
one
,
but
it
should
be
an
example
to
all
;
so
the
publick
putting
away
a
Wife
that
was
found
faulty
,
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
make
her
a
publick
example
.
Cambyses
fley'd
off
the
skin
of
a
corrupt
and
warping
Judge
,
and
spread
it
over
the
Seat
of
Judgment
for
his
Successors
to
tread
on
,
that
so
it
might
be
a
continual
Monitor
to
them
to
avoid
injustice
.
God
will
not
endure
a
succession
in
wickedness
;
and
to
prevent
exemplarity
,
reproves
many
in
this
way
,
to
give
a
check
to
the
boldness
of
others
in
sin
.
How
often
his
methods
in
all
these
ways
of
Reprehension
have
been
used
with
us
,
I
leave
it
to
your selves
to
judge
;
and
how
often
we
have
defeated
them
,
God
well
knows
,
and
will
judge
us
for
them
:
which
leads
me
to
a
second
branch
of
my
Application
,
I
mean
,
from
a
Doctrine
of
Reproof
,
to
descend
to
a
Second
Vse
of
Reproof
.
2.
When
we
compare
God's
Precept
with
our
Practise
,
What
bad
Comments
are
they
on
so
blessed
a
Text
?
We
may
well
cry
out
with
our
Country-man
Linacre
,
Aut
hoc
non
est
Evangelium
,
aut
nos
man
sumus
Evangelici
:
Either
:
this
is
not
Gospel
,
or
we
are
not
Gospellers
.
We
ramble
dreadfully
from
the
Text
;
the
meanest
Preacher
may
easily
keep
closer
to
the
Sense
of
it
,
than
the
generality
of
Professors
do
to
the
Practise
of
it
.
Instead
of
taking
this
wise
and
honest
course
of
fraternal
correption
,
we
have
used
our selves
to
an
accursed
and
odious
way
of
fraternal
defamation
.
Two
Beasts
walk
much
up
and
down
(
which
Diogenes
advised
the
Emperor
to
avoid
,
being
malignant
biters
)
the
tame
beast
the
Flatterer
,
and
the
wild
beast
the
Slanderer
:
As
the
Jews
conspired
against
Jeremiah
,
so
do
many
against
their
Brethren
and
Neighbours
,
saying
as
they
,
Let
us
smite
them
with
the
tongue
,
let
us
devise
devices
against
them
.
If
to
Rail
and
Lye
,
Censure
and
Revile
,
to
Misreport
and
Misrepresent
,
were
fulfilling
the
Commands
of
God
,
and
paying
our
Duty
to
our
Brother
;
if
they
were
Rules
of
Behaviour
and
Conversation
,
the
generality
of
men
might
chime
in
with
that
young
Gentleman
in
the
Gospel
,
and
say
after
him
,
All
these
have
I
kept
from
my
youth
upward
.
They
hate
their
brother
in
their
heart
,
and
shew
it
in
these
following
ways
:
1.
By
industriously
searching
out
what
is
culpable
and
blame
worthy
in
them
,
on
purpose
to
disgrace
and
reproach
them
.
Of
this
the
Psalmist
complains
,
They
search
out
iniquities
,
they
accomplish
a
diligent
search
.
It
is
a
sad
sign
and
indication
,
that
malice
is
boyl'd
up
to
a
great
height
in
mens
hearts
,
when
they
are
so
inquisitive
and
studious
to
find
out
articles
of
impeachment
against
their
Brother
,
and
proud
(
as
they
who
have
obtained
great
spoil
)
when
they
have
made
a
fresh
discovery
of
some
crime
in
him
.
2.
Men
discover
their
hatred
of
their
brother
,
by
tempting
him
to
the
commission
of
that
sin
which
they
design
to
make
matter
of
objection
against
him
.
Thus
the
malicious
Pharisees
did
their
utmost
to
cause
Christ
to
offend
(
if
it
had
been
possible
)
urging
him
vehemently
,
and
provoking
him
with
all
their
little
artifices
,
to
speak
of
many
things
,
that
they
might
accuse
him
.
They
asked
him
many
a
captious
question
to
make
him
an
offender
for
a
word
.
3.
Their
hatred
is
manifested
by
magnifying
and
aggrandizing
their
Brethrens
faults
,
swelling
and
improving
every
Mole
hill
to
the
size
and
bulk
of
a
Mountain
.
With
their
viperous
and
poysonous
breath
,
they
blow
up
every
bubble
(
which
at
first
was
but
a
drop
of
Water
stuft
with
a
small
vapour
)
to
the
dimensions
of
a
large
Globe
.
Some
think
themselves
excusable
herein
(
if
not
commendable
)
as
thereby
discovering
their
zeal
against
sin
,
which
never
can
be
made
to
appear
sufficiently
sinful
:
But
let
such
beware
,
lest
upon
scrutiny
it
should
be
found
a
bitter
zeal
,
having
more
of
malice
at
the
bottom
,
than
any
true
concern
for
God's
Glory
,
or
their
Brethrens
good
.
4.
And
Lastly
,
Men
discover
their
hatred
of
their
Brother
,
by
mentioning
their
failures
and
infirmities
with
some
secret
kind
of
rejoycing
and
pleasure
.
What
self-satisfaction
do
many
take
,
and
without
any
uneasiness
,
can
hear
a
discourse
of
twice
the
length
of
any
Sermon
,
if
the
subject
affect
the
reputation
and
good
name
of
their
nearest
Neighbours
?
A
sad
sin
,
tho
little
laid
to
heart
.
Cursed
be
he
that
smiteth
his
neighbour
secretly
.
This
renders
a
Man
like
the
Devil
himself
,
and
transforms
him
into
an
Angel
of
darkness
;
this
involves
us
in
the
guilt
and
breach
of
many
a
Commandment
;
Five
of
the
second
Table
are
often
at
once
violated
:
That
Honour
we
should
give
to
our
Fathers
,
our
Governours
,
and
Superiours
,
is
with-held
.
We
are
also
dipt
in
Blood
,
and
guilty
of
Murther
;
for
he
that
hates
his
Brother
,
wishes
he
were
not
;
Hatred
extends
it self
to
the
extirpation
and
non-existence
of
the
thing
hated
,
and
therefore
it
is
Heart-Murther
;
thou
dost
kill
him
in
thy
thoughts
,
tho
for
many
external
considerations
thou
art
restrained
from
padling
in
his
Blood
with
thy
hands
;
thou
art
loth
to
be
hang'd
for
thy
Fact.
A
Rape
also
is
committed
on
his
Name
,
and
thou
canst
not
excuse
thy self
from
a
reductive
breach
of
the
seventh
Commandment
.
As
for
the
eighth
and
ninth
,
they
are
apparently
broke
.
Thou
art
a
notorious
Thief
and
Robber
.
Your
Brother
's
good
name
is
by
Solomon
preferr'd
before
precious
Oyntments
.
Oyntments
in
ancient
times
were
a
special
part
of
the
Royal
Treasure
of
Princes
.
When
Hezekias
,
in
ostentation
of
his
Royal
Wealth
,
and
the
Magnificence
of
his
Treasures
,
would
shew
the
Babylonish
Ambassadors
his
choicest
Collections
,
among
the
chiefest
things
there
are
reckoned
in
the
Inventory
,
the
precious
Oyntments
.
Some
tell
us
out
of
Pliny
,
That
there
were
Oyntments
in
the
Apothecaries
Shops
of
that
value
,
(
so
great
was
the
Riot
and
Luxury
of
those
times
!
)
that
every
Pound
amounted
to
more
than
Twelve
Pounds
of
our
Money
,
if
they
rightly
compute
the
value
of
the
Roman
Peny
.
A
great
rate
surely
,
if
we
consider
the
time
wherein
he
lived
,
about
1500
years
since
.
He
had
been
a
notorious
Robber
,
who
should
steal
any
considerable
quantity
of
such
costly
Ware.
And
is
not
He
a
worser
Thief
,
injuriously
and
feloniously
takes
his
Neighbour's
good
Name
from
him
,
which
is
by
the
Wise
Man
adjudged
to
be
better
than
any
Oyntment
,
consisting
of
the
most
costly
Ingredients
?
Let
us
have
no
fellowship
with
these
Slanderers
,
Tale-bearers
,
and
Whisperers
,
but
rather
reprove
them
;
which
we
then
effectually
shall
do
,
when
we
will
not
allow
our selves
to
be
Receivers
to
these
Thieves
,
nor
Abbettors
of
these
Murtherers
,
by
setting
our
Ears
open
to
these
Calumniators
and
Detractors
.
The
Tale-hearer
is
the
great
Patron
and
Encourager
of
the
Tale-bearer
.
Receive
not
stoll'n
Goods
,
and
you
'll
spoil
the
Thiefs
Trade
.
What
great
difference
is
there
to
be
found
betwixt
him
who
has
the
Devil
in
his
Tongue
,
and
the
other
who
has
the
Devil
in
his
Ear
?
A
venomous
Tongue
,
if
it
be
not
match'd
with
an
easie
,
credulous
,
and
itching
Ear
,
can
never
make
any
considerable
earnings
of
it
.
Beware
therefore
of
this
Snare
of
the
Devil
,
of
reporting
with
some
kind
of
delight
the
worst
thou
canst
find
in
thy
Brother
,
overseeing
wilfully
the
many
commendable
qualifications
he
is
endowed
with
.
We
are
too
like
the
old
Criticks
,
who
had
all
Homer's
imperfect
Verses
in
memory
,
but
could
not
repeat
any
of
those
Excellent
in
their
kind
.
My
Friends
,
are
we
not
here
highly
concerned
?
With
what
a
gusto
and
relish
do
many
report
(
if
not
raise
)
Stories
and
Fables
that
may
any
ways
derogate
from
the
good
Name
and
Reputation
of
those
who
dissent
from
them
?
What
(
say
they
)
do
you
not
hear
what
such
an
one
hath
said
;
or
what
the
other
hath
done
?
We
tell
smiling
,
what
St.
Paul
,
or
any
other
right-complexion'd
Christian
,
could
tell
no
otherwise
than
weeping
.
They
would
mix
tears
with
their
words
.
Is
this
to
be
rightly
affected
with
other
Mens
breaches
of
God's
Statutes
?
Is
this
the
right
method
of
conquering
your
otherwise-minded
Brethren
?
Is
this
your
rejoicing
in
good
?
It
was
a
great
fault
among
some
of
the
Corinthians
,
that
when
they
heard
of
the
scandalous
sin
of
the
Incestuous
person
,
they
were
puffed
up
,
when
they
should
rather
have
mourned
.
There
were
great
Divisions
and
Parties
amongst
them
at
that
time
when
the
Incest
was
committed
,
and
the
contrary
Faction
thought
they
had
an
advantage
against
the
whole
Party
,
and
this
puffed
them
up
,
and
they
started
the
discourse
of
it
in
all
Companies
they
came
into
.
Verily
this
is
a
great
fault
amongst
us
;
to
throw
thy
Brother
into
the
Dirt
,
and
then
stand
strutting
upon
him
,
and
crowing
on
his
back
while
he
is
wallowing
in
the
Mire
;
This
is
a
posture
fitter
for
a
Devil
than
a
Christian
:
For
,
I
beseech
you
,
in
what
one
thing
can
a
Man
approach
nearer
to
the
similitude
and
likeness
of
that
Evil
Spirit
,
than
in
the
rejoicing
at
that
Wickedness
which
is
committed
in
the
World
;
especially
for
them
to
be
guilty
of
it
,
who
by
their
Holy
Office
and
Calling
are
more
particularly
obliged
to
the
observation
of
the
aforementioned
Rules
of
Reprehension
?
It
is
a
Crime
inexcusable
.
It
is
no
wonder
to
see
wicked
and
profligate
Wretches
priding
themselves
in
their
proseliting
others
to
their
own
practise
,
when
they
make
or
find
some
in
their
own
likeness
;
but
yet
in
them
it
is
the
height
of
Wickedness
to
glory
either
in
their
own
,
or
other
Mens
shame
.
Lamech
indeed
did
thus
.
Thus
did
Alexander
Pharoeus
,
who
consecrated
that
Javelin
wherewith
he
had
slain
Polyphron
;
and
Protagoras
,
who
boasted
he
had
spent
forty
years
in
corrupting
of
Youth
.
Thus
Mark
Anthony
disgorged
a
Book
concerning
his
own
abilities
in
Gluttony
and
Drunkenness
.
Johannes
a
Casa
wrote
a
Poem
in
commendation
of
those
Spanish
Virtues
(
as
one
stiles
them
)
Whoredom
,
Sodomy
,
and
Incest
.
But
for
men
making
a
more
strict
Profession
of
their
subjection
to
Divine
Revelations
,
and
all
Moral
Principles
;
for
such
whose
Character
loudly
calls
on
them
,
as
the
more
immediate
Servants
of
the
Lord
,
not
to
strive
,
but
be
gentle
to
all
men
,
in
meekness
instructing
those
that
oppose
themselves
,
avoiding
all
things
that
do
gender
strifes
,
to
follow
Righteousness
,
Faith
,
Charity
,
Peace
.
To
reprove
,
rebuke
,
exhort
,
with
all
long-suffering
,
thereby
giving
proof
of
their
Ministry
.
For
these
to
be
found
deficient
,
is
a
doubled
and
multiplied
Iniquity
.
Give
me
leave
to
be
plain
,
and
a
little
more
particular
.
I
am
sorry
to
see
men
of
this
Rank
so
to
unhallow
and
profane
their
own
venerable
Office
,
that
one
would
think
in
their
Orders
they
received
an
unholy
Spirit
,
and
Fire
,
in
the
very
literal
sense
of
the
words
,
without
the
relief
of
Figure
or
Metaphor
.
But
it
spreads
farther
abroad
.
The
Mouths
of
most
stand
half-cock'd
,
ready
to
discharge
at
their
Brethren
in
loud
Vollies
of
Contumelies
,
and
false
Reports
;
nay
,
some
there
are
,
who
,
if
they
were
Basilisks
,
as
they
are
Vipers
,
would
stab
their
Brother
to
death
with
their
Eyes
.
Father
,
forgive
them
,
though
they
know
what
they
say
and
do
!
What
strange
Accusations
of
late
have
been
charged
on
such
whose
Souls
abhorred
to
enter
into
any
such
Secresies
!
viz.
That
they
are
Popishly
inclined
,
Promoters
of
Addresses
of
Abhorrence
;
that
they
have
covenanted
to
pull
down
all
Bulwarks
that
have
been
erected
for
the
Defence
and
Safeguard
of
the
Protestant
Religion
!
In
Defence
of
several
within
the
compass
of
mine
own
knowledge
,
I
will
adventure
to
say
thus
much
:
These
Evidences
might
with
as
much
Reason
and
Honesty
have
sworn
them
to
have
been
nurs'd
up
with
the
Milk
of
a
Tygress
or
Bear
;
that
they
came
into
the
World
vested
with
the
Skins
of
Porcupines
,
full
of
Darts
and
Spikes
,
to
squirt
out
at
pleasure
at
Mankind
;
That
for
their
Religion
they
are
Turks
and
Jews
,
Pagans
and
Idolaters
,
yea
and
that
of
the
worst
sort
also
;
that
they
are
Canibals
,
and
eat
nothing
but
Mans
Flesh
,
and
that
their
drink
is
a
warm
draught
of
Human
Gore
;
That
they
were
in
a
Plot
to
cut
the
Throats
of
their
nearest
Relations
,
and
had
signed
an
Obligation
to
the
Devil
,
written
with
their
own
Blood
,
That
after
a
small
space
of
time
,
wherein
they
were
to
accomplish
the
aforesaid
Designs
,
they
should
tamely
surrender
themselves
to
that
Evil
One's
disposal
and
mercy
.
If
this
be
thought
to
be
spoken
with
too
keen
an
edge
,
I
have
only
this
to
add
in
justification
of
it
:
Those
I
speak
of
were
never
such
Admirers
of
the
Doctrine
of
Passive
Obedience
and
Non-Resistance
,
as
to
suffer
all
the
Dirt
and
Offal
that
could
be
raked
out
of
Kennels
and
Common-shoars
to
be
plaistered
on
their
Faces
,
without
lifting
up
of
a
hand
to
wipe
it
off
.
Their
rejoicing
is
this
,
the
testimony
of
their
Consciences
,
that
they
have
had
their
Conversation
in
the
World
with
more
Integrity
and
Godly
Sincerity
than
these
men
will
allow
them
;
and
can
say
that
humbly
and
thankfully
,
which
the
Pharisee
said
falsly
and
haughtily
,
God
we
thank
thee
,
we
are
not
the
Men
as
such
report
us
to
be
.
III.
Vse
.
Let
us
all
suffer
a
word
of
Exhortation
to
be
added
to
a
word
of
Reproof
.
And
here
I
beg
it
heartily
,
that
men
would
erect
a
Court
of
Inquisition
in
their
own
breasts
,
and
cite
and
try
themselves
before
themselves
.
Put
these
Questions
home
,
and
give
Conscience
leave
to
answer
with
all
imaginable
freedom
.
Are
we
Lambs
,
or
Wolves
;
Doves
,
or
Vultures
,
and
Birds
of
Prey
?
Don't
our
Language
betray
us
?
Do
we
know
what
Spirit
we
are
of
?
We
all
do
impropriate
the
Name
of
Evangelici
,
Christians
and
Professors
of
the
Gospel
:
but
let
us
all
take
heed
that
we
deal
not
with
the
Gospel
as
the
Jews
did
with
the
Law
,
who
carry'd
it
along
with
them
in
their
Cloaths
,
but
not
in
their
Hearts
;
so
we
have
it
in
outward
Profession
,
but
express
it
poorly
in
Heart
and
Life
.
How
ridiculous
is
it
for
men
to
have
Names
and
Appellations
which
they
do
not
in
the
least
answer
!
How
absurd
is
it
to
be
called
Christians
,
and
yet
not
to
have
the
spiritual
Anointment
of
Heavenly
Graces
upon
us
!
There
are
some
,
as
Salvian
expresses
it
,
are
Christians
fine
Christo
.
Our
Names
should
be
indicative
of
our
Natures
,
otherwise
thou
art
a
Christian
by
an
Antiphrasis
.
It
is
noted
of
the
Roman
Bishops
,
that
they
have
been
very
ridiculous
in
their
choice
of
Names
at
their
Creation
:
A
Coward
would
be
called
Leo
;
a
Cruel
one
,
Clemens
,
or
Vrbanus
;
an
Impious
one
,
Pins
;
a
Carnal
one
,
Celestinus
;
a
Loose
one
,
Severus
;
a
Deformed
one
,
Formosus
;
and
a
Devil
,
Eugenius
.
Let
men
either
live
as
they
are
called
,
Christians
;
or
be
called
as
they
live
,
Pagans
.
Art
thou
called
a
Believer
?
shew
it
by
thy
Faith.
Art
called
a
Saint
?
shew
it
by
thy
Holiness
.
A
Disciple
?
shew
it
by
thy
Knowledge
.
Are
ye
called
Brethren
?
shew
it
by
your
Love
,
and
shew
your
Love
by
your
regard
to
this
Precept
of
God's
in
my
Text
:
Let
your
Speech
and
Reproof
be
always
with
Grace
,
seasoned
with
Salt
,
that
ye
may
know
how
ye
ought
to
answer
every
man.
Christianity
of
all
Religions
is
the
meekest
and
most
humble
;
't
is
founded
upon
the
Blood
of
Christ
,
who
is
a
Lamb
slain
;
't
is
consigned
and
sealed
by
the
Spirit
of
Christ
,
who
descended
like
a
gall-less
Dove
;
Our
God
is
a
God
of
Peace
and
Love
,
and
will
not
be
served
with
wrathful
Affections
.
Doth
the
God
of
Heaven
need
a
Tongue
set
on
fire
of
Hell
?
Have
I
need
of
Madmen
,
saith
Achish
?
Will
our
Saviour
always
stand
in
need
of
Asses
?
I
mean
of
such
who
are
destitute
of
that
Wisdom
which
is
from
above
,
which
is
characterized
to
be
first
pure
,
and
then
peaceable
.
There
are
some
sorts
of
Men
,
whom
we
may
bray
in
Mortar
,
and
yet
they
have
their
retentive
faculty
,
their
folly
will
not
depart
from
them
.
They
still
either
slabber
or
foam
at
the
mouth
;
they
shall
either
flatter
or
rage
.
If
I
were
addicted
either
to
Invectives
or
Satyrs
,
I
am
sure
I
have
here
scope
enough
:
But
I
will
withdraw
my
hand
,
lest
I
should
seem
to
involve
my self
in
the
guilt
of
that
Sin
which
this
Discourse
was
primarily
design'd
against
.
I
shall
conclude
with
die
last
Branch
of
my
Application
;
which
is
,
Fourthly
,
Exhortatory
,
and
by
way
of
Admonition
.
If
thou
must
not
refuse
to
afford
thy
helping
hand
to
a
fallen
Beast
,
withdraw
it
not
from
a
fallen
Brother
:
Put
on
Bowels
which
are
Humane
,
and
highly
improved
by
the
Doctrine
of
Christ
,
who
hath
furnished
us
with
Arguments
beyond
all
contradiction
,
to
enforce
our
Duty
.
If
we
love
God
or
our selves
,
we
must
not
hate
our
Brother
.
Whose
Eye
doth
not
weep
,
whose
Heart
doth
not
ake
,
to
see
the
Misery
of
such
a
person
,
whom
nothing
cooler
than
unquenchable
burnings
,
and
nothing
lighter
than
the
heavy
strokes
of
an
incensed
and
Almighty
hand
,
can
make
sensible
of
their
sinful
Omissions
of
this
,
nature
?
We
must
all
cry
Guilty
at
our
Arraignment
and
Indictment
for
our
Copartnership
with
others
in
their
Offences
:
we
have
not
prevented
that
Sin
we
have
had
fair
Opportunities
to
crush
in
the
very
Egg.
Jeroboam
made
Israel
to
sin
:
But
how
?
He
neither
forbid
them
by
Word
,
nor
prevented
them
by
Example
.
It
is
said
,
St.
Peter
compelled
the
Gentiles
to
Judaize
.
How
did
he
so
?
Not
by
what
he
preached
,
but
by
what
he
practised
:
They
sinned
after
the
similitude
of
their
Spiritual
Father's
Transgression
.
How
many
Transgressors
have
we
beheld
,
and
never
grieved
because
they
kept
not
God's
Word
?
Doubtless
not
to
do
Good
,
is
to
do
Evil.
We
have
Sins
enough
of
our
own
to
answer
for
.
Our
Father
,
died
in
his
own
sin
,
said
Zelophehad's
Daughters
.
Our
own
Sins
are
sufficient
enough
to
our
Ruine
,
we
need
not
the
additional
aid
other
Mens
;
yet
we
every
day
call
in
for
fresh
Contributions
to
our
own
personal
Transgressions
,
and
no
way
more
than
this
,
by
connivence
at
the
Miscarriages
and
Transgressions
of
others
,
to
whom
we
are
sufficiently
enough
authorized
to
give
check
.
Be
not
therefore
deterred
from
your
Duty
,
because
your
habitual
neglect
of
it
has
been
of
so
long
standing
.
You
must
force
your selves
against
all
presenting
Difficulties
;
the
Objections
of
your
own
Singularity
,
and
the
reproved
Sinners
Obstinacy
,
must
not
be
entertained
,
but
repelled
with
all
Christian
Resolution
.
I
acknowledge
it
is
no
easie
matter
to
bear
a
Reproof
well
,
tho
never
so
well
administred
.
No
Sugar
can
bereave
a
Pill
of
its
natural
bitterness
;
and
it
fares
with
Offenders
,
as
with
those
who
are
awakened
out
of
their
sleep
,
they
are
unquiet
,
and
ready
to
brawl
at
their
best
Friends
.
Dogs
in
a
chase
will
sometimes
bark
at
their
own
Masters
.
There
are
few
like
the
Woman
of
Samaria
,
who
lov'd
Christ
the
better
for
finding
her
out
in
her
sin
.
But
remember
,
thy
Lord
will
be
ashamed
of
thee
,
if
thou
art
of
him
;
and
whoever
is
ashame'd
of
his
Commandments
,
is
asham'd
of
his
Lord
that
enacted
them
.
If
They
can
boldly
sin
,
way
should
not
We
boldly
reprove
?
Only
Sin
is
truly
shameful
;
and
it
is
a
very
commendable
importunity
to
sollicite
men
to
be
kind
to
themselves
,
and
to
disturb
them
till
they
consult
their
own
Everlasting
Rest
.
For
fear
of
offending
thy
Brother
,
wilt
thou
resolve
to
offend
God
?
Whose
displeasure
is
most
to
be
dreaded
,
God's
or
Man's
?
Remember
he
is
far
from
being
impertinent
,
who
will
not
suffer
his
Brother
undisturbedly
to
go
to
Hell
:
He
is
far
from
being
a
busie-body
,
who
engages
himself
to
save
his
Brother
who
is
on
the
brink
of
Ruine
.
To
be
employ'd
where
God
calls
,
is
sufficient
Commission
for
any
man
to
act
upon
.
Do
your
Duty
,
leave
the
success
to
God
,
who
is
promised
to
bless
his
own
Institutions
.
Resolve
upon
a
speedy
complying
with
your
Duty
.
Life
is
uncertain
;
He
may
die
who
wants
our
Reproof
,
We
may
die
who
are
to
give
it
,
and
so
be
out
of
the
reach
of
our
Charity
:
Our
Mouths
and
Their
Ears
will
in
a
short
compass
of
time
be
stopp'd
with
Ashes
.
Do
not
therefore
persist
in
the
neglect
of
this
Duty
any
longer
.
Omissions
will
damn
as
certainly
as
Commissions
;
and
it
is
all
one
whether
we
go
to
Hell
for
one
Sin
or
many
.
Be
not
therefore
too
thrifty
of
thy
Tongue
,
when
a
word
may
do
much
good
.
We
are
not
born
all
to
ourselves
,
but
somewhat
to
our
Brother
,
Neighbour
,
and
Friend
;
and
we
are
guilty
of
the
loss
of
that
Soul
we
might
save
,
and
do
not
.
I
am
sure
(
with
the
Apostle
)
that
He
cannot
love
God
whom
he
hath
not
seen
,
who
loves
not
his
Brother
whom
he
hath
seen
,
and
can
endure
to
see
miserable
.
In
being
thus
Friends
to
others
,
we
chiefly
befriend
our selves
;
and
never
let
us
think
much
of
our
pains
,
when
we
are
rewarded
with
so
great
Blessings
for
our
Work.
Now
God
himself
,
and
our
Father
,
and
our
Lord
Jesus
Christ
,
make
you
to
increase
and
abound
in
love
towards
one
another
,
and
towards
all
men
;
to
the
end
he
may
establish
your
hearts
unblamable
,
in
Holiness
before
God
,
even
our
Father
,
at
the
coming
of
our
Lord
Jesus
Christ
with
all
his
Saints
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A45344-e140
Dr.
Hammond
.
Gen.
31.19
.
Isa
.
58.1
.
1
Tim.
5.20
.
Rev.
2.2
.
Psal
.
141.5
.
Prov.
27.6
.
Luke
4.33
,
34.
Tit.
2.15
.
Prov.
15.10
.
Ezek.
3.26
Lib.
6.
Conf.
c.
9.
Acts
20.26
.
Prov.
24.25
.
Prov.
28.23
.
Prov.
9.8
.
Dan.
12.3
.
Eccles
.
12.11
.
1
Sam.
12.3
.
Josh
.
22.12
.
V.
35.
Job
6.25
.
Isa
.
11.3
.
Deut.
13.14
.
Gal.
6.1
.
Exod.
22.18
.
2
Tim.
3.16
.
Joh.
3.20
.
Rom.
2.15
.
Heb.
11.7
.
Rev.
14.1
.
Heb.
12.1
.
Phil.
2.15
.
Psal
.
9.3
.
1
Chron.
16.21
.
Psal
.
16.21
.
Psal
.
39.11
.
Luke
17.32
.
Jer.
7.12
.
Dan.
5
22.
Zeph.
3.6
,
7.
Matt.
1.19
.
Jer.
18.18
.
Psal
.
64.6
.
Luke
11.53
.
Deut.
27.24
.
Eccl.
7.1
.
2
Kings
20.13
.
1
Cor.
5.2
.
Gen.
4.
2
Tim.
2.22
,
23
,
&c.
2
Tim.
5.
Col.
4.6
.
Gal.
2.14
.
Psal
.
119.158
.
1
Thes
3.11
,
&c.