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PROV. xxix. 1. He that being often Reproved, Hardneth his Neck, shall suddenly be Destroyed, and that without Remedy.CURAE. xxix. 1. He that being often Reproved, Hardeneth his Neck, shall suddenly be Destroyed, and that without Remedy.
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In which Words you may Observe Three Parts. I. A Duty and a Privilege imply'd, viz. Frequent Reproof;
In which Words you may Observe Three Parts. I. A Duty and a Privilege implied, viz. Frequent Reproof;
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in these words, He that being often reprov'd. II. An heinous Sin supposed, viz. Obstinacy and Incorrigibleness;
in these words, He that being often reproved. II an heinous since supposed, viz. Obstinacy and Incorrigibleness;
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in these words, hardneth his neck. III. A Dreadful Threatning denounced against such Sinners, and for this Sin, viz. Sudden and Remediless Destruction; in these words, shall suddenly be destroy'd, and that without remedy.
in these words, Hardeneth his neck. III. A Dreadful Threatening denounced against such Sinners, and for this since, viz. Sudden and Remediless Destruction; in these words, shall suddenly be destroyed, and that without remedy.
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I shall Treat of each of these Points distinctly, and then Conclude with such an Application as is suited to my present Auditory, and the Occasion of this Assembly. I.
I shall Treat of each of these Points distinctly, and then Conclude with such an Application as is suited to my present Auditory, and the Occasion of this Assembly. I.
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There is a Duty and a Privilege imply'd, viz. Frequent Reproof I say a Duty and a Privilege, for 'tis both the one and the other:
There is a Duty and a Privilege implied, viz. Frequent Reproof I say a Duty and a Privilege, for it's both the one and the other:
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For I shall make it appear, 'tis the Duty of some Frequently to Reprove, and the Privilege of others to be frequently Reproved. And I am obliged to take notice of this Frequent Reproof, in an Active and Passive signification;
For I shall make it appear, it's the Duty of Some Frequently to Reprove, and the Privilege of Others to be frequently Reproved. And I am obliged to take notice of this Frequent Reproof, in an Active and Passive signification;
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Because, in the Original it is, as in the Margin of your Bibles, A Man of Reproofs, &c. So that the meaning of the Text may be this, He that frequently Reproves others,
Because, in the Original it is, as in the Margin of your Bibles, A Man of Reproofs, etc. So that the meaning of the Text may be this, He that frequently Reproves Others,
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and, at the same time, is, and remains Guilty himself, shall be suddenly destroy'd, and that without Remedy.
and, At the same time, is, and remains Guilty himself, shall be suddenly destroyed, and that without Remedy.
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And this is an Undoubted Truth, and what I shall again take notice of in the Application. Tho' I rather think the Meaning of the Text is,
And this is an Undoubted Truth, and what I shall again take notice of in the Application. Though I rather think the Meaning of the Text is,
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as our Translators Render it, and as the Generality of Expositors understand it.
as our Translators Render it, and as the Generality of Expositors understand it.
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That the Offender that remains Obstinate, and Unreformed, notwithstanding he hath enjoy'd the Privilege of being Frequently Reproved, shall certainly and suddenly be destroy'd.
That the Offender that remains Obstinate, and Unreformed, notwithstanding he hath enjoyed the Privilege of being Frequently Reproved, shall Certainly and suddenly be destroyed.
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That we may the better Understand whose Duty it is to Reprove, and how it appears that 'tis a Privilege to be Reprov'd;
That we may the better Understand whose Duty it is to Reprove, and how it appears that it's a Privilege to be Reproved;
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We must take notice of a Twofold Reproof; Fraternal, and Authoritative. 1. There is a Fraternal Reproof;
We must take notice of a Twofold Reproof; Fraternal, and Authoritative. 1. There is a Fraternal Reproof;
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which is, A certain Censure of a Brother's Evil Words or Actions, either by our Speech or Behaviour;
which is, A certain Censure of a Brother's Evil Words or Actions, either by our Speech or Behaviour;
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whereby the Guilty Party may be made sensible of, and brought to Repentance for his Sin,
whereby the Guilty Party may be made sensible of, and brought to Repentance for his since,
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and Induced to a Future Amendment. This is the Duty of every one, when there is Just Occasion.
and Induced to a Future Amendment. This is the Duty of every one, when there is Just Occasion.
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'Tis one Precept of the Law of Kindness; and, a Branch of that Love, which is the fulfilling of the Law.
It's one Precept of the Law of Kindness; and, a Branch of that Love, which is the fulfilling of the Law.
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Without this we cannot Acquit our selves, as having Faithfully Discharg'd our Duty, which requires us to Love our Neighbour as our selves: And, Be not Deceived;
Without this we cannot Acquit our selves, as having Faithfully Discharged our Duty, which requires us to Love our Neighbour as our selves: And, Be not Deceived;
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It is Impossible to Love God with all our Heart and Soul, and Mind and Strength, if we do not Love our Brother also.
It is Impossible to Love God with all our Heart and Soul, and Mind and Strength, if we do not Love our Brother also.
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Now, if we do not Reprove our Offending Brother, we do not Love him; nay, we Hate him in our Hearts.
Now, if we do not Reprove our Offending Brother, we do not Love him; nay, we Hate him in our Hearts.
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For so much is plainly Imply'd in that Text, where the Duty I am speaking of, is plainly Commanded, Levit. 19.17. Thou shalt not hate thy Brother in thine Heart;
For so much is plainly Implied in that Text, where the Duty I am speaking of, is plainly Commanded, Levit. 19.17. Thou shalt not hate thy Brother in thine Heart;
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Thou shalt in any wise Rebuke thy Neighbour, and not suffer Sin upon him. There is no difficulty to understand who are Obliged by this Command;Thou shalt in any wise Rebuke thy Neighbour, and not suffer since upon him. There is no difficulty to understand who Are Obliged by this Command;
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For it concerns every single person. Nor is it hard to know, who are to be Reprov'd.
For it concerns every single person. Nor is it hard to know, who Are to be Reproved.
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'Tis our Offending Brother, called also in the Latter Part of the Verse, our Neighbour. But if any should go about to Excuse Themselves,
It's our Offending Brother, called also in the Latter Part of the Verse, our Neighbour. But if any should go about to Excuse Themselves,
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as the Lawyer endeavour'd to Justify himself by Asking, Who is my Neighbour? I refer him,
as the Lawyer endeavoured to Justify himself by Asking, Who is my Neighbour? I refer him,
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for an Answer, to our Blessed Saviour, That Teacher come from God, Mat. 10. 30-37. Our Saviour himself saith, If thy Brother Trespass against Thee, Rebuke him.
for an Answer, to our Blessed Saviour, That Teacher come from God, Mathew 10. 30-37. Our Saviour himself Says, If thy Brother Trespass against Thee, Rebuke him.
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And, 'tis certainly no less your Duty, if he Trespass against God or his own Soul. And therefore, in other places of Scripture, this Duty is more Generally laid down, in such Expressions as these.
And, it's Certainly no less your Duty, if he Trespass against God or his own Soul. And Therefore, in other places of Scripture, this Duty is more Generally laid down, in such Expressions as these.
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Warn the unruly: Let the word of Christ dwell richly in you, with all Wisdom, Teaching and Admonishing one another. Warn the unruly: Let the word of christ dwell richly in you, with all Wisdom, Teaching and Admonishing one Another.
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This Duty may be perform'd by our Words, tho', ordinarily, 'tis most Efficacious when 'tis done by our Actions:
This Duty may be performed by our Words, though, ordinarily, it's most Efficacious when it's done by our Actions:
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And perhaps that may be the Meaning of the Apostle, when he Exhorts the Ephesians, To have no Fellowship with the unfruitful works of Darkness;
And perhaps that may be the Meaning of the Apostle, when he Exhorts the Ephesians, To have no Fellowship with the unfruitful works of Darkness;
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But rather to reprove them this way, viz. By abstaining from them themselves.But rather to reprove them this Way, viz. By abstaining from them themselves.
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St. Peter gives this Honourable Testimony of Righteous Lot; That he Living among the Sinners of SODOM and GOMORRHA, vexed his Righteous Soul from day to day with their Ʋnlawful Deeds.
Saint Peter gives this Honourable Testimony of Righteous Lot; That he Living among the Sinners of SODOM and GOMORRHA, vexed his Righteous Soul from day to day with their Ʋnlawful deeds.
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And, 'tis not to be question'd, But that his Righteous Words, and Actions too, Reprov'd their Wicked Deeds,
And, it's not to be questioned, But that his Righteous Words, and Actions too, Reproved their Wicked deeds,
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or else, tho' he might have been a Preacher, he would not have been a Practicer of Righteousness.
or Else, though he might have been a Preacher, he would not have been a Practicer of Righteousness.
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But, altho' this Fraternal Reproof b• our Duty Commanded by God, in order to the Good of our Neighbour, and is a Part or Testimony of our Love to an Offending Brother;
But, although this Fraternal Reproof b• our Duty Commanded by God, in order to the Good of our Neighbour, and is a Part or Testimony of our Love to an Offending Brother;
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yet 'tis to be performed only where there is just occasion. And, withal, 'tis a Positive Command;
yet it's to be performed only where there is just occasion. And, withal, it's a Positive Command;
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which, although it is an Abiding Obligation upon us, to perform the Duty Commanded, yet doth it not require the Performance thereof at all times.
which, although it is an Abiding Obligation upon us, to perform the Duty Commanded, yet does it not require the Performance thereof At all times.
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And there is one Time, or Season, to name no more, when this Duty of Fraternal Reproof is not to be perform'd,
And there is one Time, or Season, to name no more, when this Duty of Fraternal Reproof is not to be performed,
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or at least not Alone: Before I Name it, Let me beseech you not to make an Ill Use of it, either to Countenance your Cowardise, or Ʋncharitableness. The Time, I mean, is this:
or At least not Alone: Before I Name it, Let me beseech you not to make an Ill Use of it, either to Countenance your Cowardice, or Ʋncharitableness. The Time, I mean, is this:
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When there is Evident Reason to Conclude, 'twill do the Party Reproved no Good; and the Reprover much Hurt.
When there is Evident Reason to Conclude, it'll do the Party Reproved no Good; and the Reprover much Hurt.
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Then the Advice of the Wise Man takes Place; Not to Reprove a Scorner, least he hate thee.
Then the advice of the Wise Man Takes Place; Not to Reprove a Scorner, lest he hate thee.
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For he that Reproveth a Scorner, getteth to himself shame: and he that rebuketh a Wicked Man, getteth himself a Blot. For he that Reproveth a Scorner, gets to himself shame: and he that Rebuketh a Wicked Man, gets himself a Blot.
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There are such Swine, before whom this Pearl is not to be cast:
There Are such Swine, before whom this Pearl is not to be cast:
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For, if you do, they'l shew they have the Rage and Cruelty of a Wild Bore, as well as the Fierceness of an ordinary Swine,
For, if you do, They'll show they have the Rage and Cruelty of a Wild Boar, as well as the Fierceness of an ordinary Swine,
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and turn again and Rent you; or, at least, do their Utmost to Destroy you: And, to such Snarling Dogs, This Holy Thing is not to be Given.
and turn again and Rend you; or, At least, do their Utmost to Destroy you: And, to such Snarling Dogs, This Holy Thing is not to be Given.
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I Speak no harder words then our Saviour did, as you may find, Mat. 7.9. 'Tis also the Precept of our Lord, tho' too often Abused;
I Speak no harder words then our Saviour did, as you may find, Mathew 7.9. It's also the Precept of our Lord, though too often Abused;
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That we should not only be as harmless as Doves; But also, as wise as Serpents. And this Direction of our Saviour, will Justify and Commend the Custom of Magistrates; who, in Complyance with the Reasonable Request of this and other-like Societies, do ordinarily conceal their Names, who Inform them of the Scandalous Crimes of such, who do, by their Enormities, seem to say, They do not Regard Man; as 'tis evident, they do not Fear God. That we should not only be as harmless as Dove; But also, as wise as Serpents. And this Direction of our Saviour, will Justify and Commend the Custom of Magistrates; who, in Compliance with the Reasonable Request of this and other-like Societies, do ordinarily conceal their Names, who Inform them of the Scandalous Crimes of such, who do, by their Enormities, seem to say, They do not Regard Man; as it's evident, they do not fear God.
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In such Sad Cases there is need of another sort of Reproof, viz. That which is, 2. An Authoritative One.
In such Sad Cases there is need of Another sort of Reproof, viz. That which is, 2. an Authoritative One.
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And, if we may observe any Contexture in this Chapter of the Proverbs of Solomon, where my Text lyeth;
And, if we may observe any Contexture in this Chapter of the Proverbs of Solomon, where my Text lies;
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This sort of Reproof seems to be intended:
This sort of Reproof seems to be intended:
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Because the Beginning of this Chapter contains Observations concerning Publick Government, as the Contents of the Chapter in our Bibles tells us.
Because the Beginning of this Chapter contains Observations Concerning Public Government, as the Contents of the Chapter in our Bibles tells us.
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This sort of Reproof differs from the former; Inasmuch as it is the Duty of some Persons only, and not of all:
This sort of Reproof differs from the former; Inasmuch as it is the Duty of Some Persons only, and not of all:
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And 'tis to be manag'd in another way and manner than the other sort should be.
And it's to be managed in Another Way and manner than the other sort should be.
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1. I say, This Authoritative Reproof is the Duty of some Persons only, and not of all:
1. I say, This Authoritative Reproof is the Duty of Some Persons only, and not of all:
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And 'tis easy to know of whom, viz. Such as are in Authority in any Society, whether Sacred or Civil.
And it's easy to know of whom, viz. Such as Are in authority in any Society, whither Sacred or Civil.
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In Sacred Societies, otherwise called Churches, there must be a part in Authority, and a part under that Authority;
In Sacred Societies, otherwise called Churches, there must be a part in authority, and a part under that authority;
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A part that is to Govern, and a part that is to be Governed, otherwise it is no Society, nor doth it deserve the Name of a Church, any more than that Mixt Multitude, which caused an Uproar at Ephesus, of which you Read in the 19th Chapter of the Acts of the Apostles.
A part that is to Govern, and a part that is to be Governed, otherwise it is no Society, nor does it deserve the Name of a Church, any more than that Mixed Multitude, which caused an Uproar At Ephesus, of which you Read in the 19th Chapter of the Acts of the Apostles.
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In those Societies there are Officers of Divine Appointment, and their Work, as well as Commission, is from Heaven;
In those Societies there Are Officers of Divine Appointment, and their Work, as well as Commission, is from Heaven;
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which is, not only to Teach, but to Admonish also.
which is, not only to Teach, but to Admonish also.
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And, tho' this is evident by Reason, and the Light of Nature; yet, because some are apt to think, it is a hard saying, and will not easily bear it; Read the Particular Direction,
And, though this is evident by Reason, and the Light of Nature; yet, Because Some Are apt to think, it is a hard saying, and will not Easily bear it; Read the Particular Direction,
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for this purpose, to all the Ministers of Christ, given immediately indeed to Titus. These things speak and exhort, and REBƲKE with all Authority. Let no Man despise thee.
for this purpose, to all the Ministers of christ, given immediately indeed to Titus. These things speak and exhort, and REBƲKE with all authority. Let no Man despise thee.
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This is one of the things that St. Paul gives in Charge, even to young Timothy, in a most Solemn Manner;
This is one of the things that Saint Paul gives in Charge, even to young Timothy, in a most Solemn Manner;
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Even as in the presence of God, and the Lord Jesus Christ, who shall Judge the Quick and the Dead at his Appearing, and in his Kingdom; Even as in the presence of God, and the Lord jesus christ, who shall Judge the Quick and the Dead At his Appearing, and in his Kingdom;
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not only, that he Preach the Word, and be instant therein, even in Season and out of Season;
not only, that he Preach the Word, and be instant therein, even in Season and out of Season;
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But also, that he REPROVE, and REBƲKE, as well as Exhort, with all Long-Suffering and Doctrine.
But also, that he REPROVE, and REBƲKE, as well as Exhort, with all Long-Suffering and Doctrine.
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A Just Decorum indeed is to be observed, as he Directs elsewhere ; A Just Decorum indeed is to be observed, as he Directs elsewhere;
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But not to the Prejudice either of his Faithfulness to God, or the Souls of Men,
But not to the Prejudice either of his Faithfulness to God, or the Souls of Men,
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or the Authority he was Invested with.
or the authority he was Invested with.
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And therefore he is Directed, in some Cases, Publickly, or Before All, to Rebuke them that Sin, that Others may Fear.
And Therefore he is Directed, in Some Cases, Publicly, or Before All, to Rebuke them that since, that Others may fear.
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And Titus is Exhorted, to Rebuke some Sharply. And Titus is Exhorted, to Rebuke Some Sharply.
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And so also in Civil Societies; This Authoritative Reproof is a Duty Incumbent on the Governours thereof,
And so also in Civil Societies; This Authoritative Reproof is a Duty Incumbent on the Governors thereof,
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whether they be Magistrates, in a Nation, City, or any Corporation; or Parents and Governours of a Family.
whither they be Magistrates, in a nation, city, or any Corporation; or Parents and Governors of a Family.
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The very End of Magisiracy is, that there might be some Authorised, and Empower'd to be a Terrour to Evil Doers,
The very End of Magisiracy is, that there might be Some Authorised, and Empowered to be a Terror to Evil Doers,
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and a Praise to them that Do Well.
and a Praise to them that Do Well.
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For this GOOD they are design'd and appointed by God, as his Ministers and Vicegerents For this very Reason we are bound to be Subject to them for Conscience sake:
For this GOOD they Are designed and appointed by God, as his Ministers and Vicegerents For this very Reason we Are bound to be Subject to them for Conscience sake:
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And therefore also Tribute is Due to them: Because they do, or should attend con••••ally on this VERY thing. And Therefore also Tribute is Due to them: Because they do, or should attend con••••ally on this VERY thing.
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And tho' I will not say, if this their Duty be by them neglected, Inferiours may,
And though I will not say, if this their Duty be by them neglected, Inferiors may,
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or should Deny the Honour and Subjection, or withold that Tribute, which is otherwise, undoubtedly, their Due:
or should Deny the Honour and Subjection, or withhold that Tribute, which is otherwise, undoubtedly, their Due:
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Yet I will be bold to say, such Magistrates as do manifestly and utterly pervert the very Design of their Institution, do take from their Inferiours that, which, in God's Account, is not due to ' em.
Yet I will be bold to say, such Magistrates as doe manifestly and utterly pervert the very Design of their Institution, do take from their Inferiors that, which, in God's Account, is not due to ' em.
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As to Parents and Governours of Families;
As to Parents and Governors of Families;
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Their Authority, as 'tis not deny'd by any, so 'tis also design'd for the same End. And, at present, I only Intreat all such, that they would resolve upon such a Behaviour in their Houses,
Their authority, as it's not denied by any, so it's also designed for the same End. And, At present, I only Entreat all such, that they would resolve upon such a Behaviour in their Houses,
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as David resolves upon in the 101 Psal. Throughout.
as David resolves upon in the 101 Psalm Throughout.
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Thus have I shewn, this is the Duty of some, viz. Such as are in Authority:
Thus have I shown, this is the Duty of Some, viz. Such as Are in authority:
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Let me add, 'tis the Duty of others also;
Let me add, it's the Duty of Others also;
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yea, of all, in their several Places, to endeavour, that this sort of Reproof may be Administred by those, whose proper Office it is.
yea, of all, in their several Places, to endeavour, that this sort of Reproof may be Administered by those, whose proper Office it is.
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An Argument this is, That hath been several Times well Discoursed on to such Societies as this .
an Argument this is, That hath been several Times well Discoursed on to such Societies as this.
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And therefore I pass it now.
And Therefore I pass it now.
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As this Authoritative Reproof differs from that which is Fraternal, inasmuch as 'tis the Duty only of some, and not of all: So also,
As this Authoritative Reproof differs from that which is Fraternal, inasmuch as it's the Duty only of Some, and not of all: So also,
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2. This sort is to be Managed in a way and manner different from the other.
2. This sort is to be Managed in a Way and manner different from the other.
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As might be shewn in several particulars; To Instance in one only, i. e. It ought to be accompanied with proper Impartial Punishments.
As might be shown in several particulars; To Instance in one only, i. e. It ought to be accompanied with proper Impartial Punishments.
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These Punishments are to be Inflicted according to the Nature of the Offence, and of the Authority or Office, that he is Intrusted,
These Punishments Are to be Inflicted according to the Nature of the Offence, and of the authority or Office, that he is Entrusted,
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or Invested with, that doth, or ought to Inflict it. Every little Fault ought not to be Punish'd as if it were a Capital Crime.
or Invested with, that does, or ought to Inflict it. Every little Fault ought not to be Punished as if it were a Capital Crime.
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Nor should the Great Enormities be passed by with a slight Rebuke, as if they were but Peccadillo's.
Nor should the Great Enormities be passed by with a slight Rebuke, as if they were but Peccadillo's.
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The Parent, or Master of a Family, may not Punish as the Magistrate doth:
The Parent, or Master of a Family, may not punish as the Magistrate does:
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But, in some Sad Cases, Parents must call in the Aid of the Magistrates, or Call for Justice against their own Children.
But, in Some Sad Cases, Parents must call in the Aid of the Magistrates, or Call for justice against their own Children.
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And because the Text will not only Justify your Proceedings, but may serve to make you Impartial in your Resorming-Work, Read it,
And Because the Text will not only Justify your Proceedings, but may serve to make you Impartial in your Resorming-Work, Read it,
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as you may find it, Deut. 21. 18-22.
as you may find it, Deuteronomy 21. 18-22.
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If a Man have a Stubborn and Rebellious Son, which will not obey the voice of his Father, If a Man have a Stubborn and Rebellious Son, which will not obey the voice of his Father,
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or the voice of his Mother, and that when they have chasten'd him, will not hearken to them:
or the voice of his Mother, and that when they have chastened him, will not harken to them:
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Then shall his Father and his Mother lay hold on him, and bring him out unto the Elders of the City, &c.Then shall his Father and his Mother lay hold on him, and bring him out unto the Elders of the city, etc.
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And the Punishment in the Church of Christ are different from either. The Magistrate hath a Sword put into his Hand by God Himself:
And the Punishment in the Church of christ Are different from either. The Magistrate hath a Sword put into his Hand by God Himself:
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Which he must not bear in vain; But must Vse in such Cases, and for such Ends,
Which he must not bear in vain; But must Use in such Cases, and for such Ends,
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as the Law of God and the Land Directs.
as the Law of God and the Land Directs.
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And if the Magistracy be Dishonour'd, or Despis'd, the Magistrate may, if he pleaseth, easily Vindicate the Honour of his Office.
And if the Magistracy be Dishonoured, or Despised, the Magistrate may, if he Pleases, Easily Vindicate the Honour of his Office.
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The Ministers of Christ, in his Church, have a Sword too; I do not mean a Temporal one;
The Ministers of christ, in his Church, have a Sword too; I do not mean a Temporal one;
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But that which is more Terrible, if rightly used, viz. The Authority committed to them by Christ himself, whereby Obstinate Offenders are to be Cut Off, and cast out of the Visible Church and Kingdom of Christ, and Society of Christians.
But that which is more Terrible, if rightly used, viz. The authority committed to them by christ himself, whereby Obstinate Offenders Are to be cut Off, and cast out of the Visible Church and Kingdom of christ, and Society of Christians.
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And 'tis this, I doubt not, the Apostle means in his Direction to Titus, Chap. 1.13. Rebuke them sarply. You have the Word used, once more, evidently in this sense, 2 Cor. 13.10.
And it's this, I doubt not, the Apostle means in his Direction to Titus, Chap. 1.13. Rebuke them sarply. You have the Word used, once more, evidently in this sense, 2 Cor. 13.10.
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The Apostle Alludes to the Practice of Surgeons; who, at first, indeed, should Search the Sore, and try to Heal it.
The Apostle Alludes to the Practice of Surgeons; who, At First, indeed, should Search the Soar, and try to Heal it.
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But, if Gentler Methods fail, must Cut away the Proud, and Dead, and Rotten Flesh: yea, and the Corrupt Member too, that the Whole Body may be kept from perishing.
But, if Gentler Methods fail, must cut away the Proud, and Dead, and Rotten Flesh: yea, and the Corrupt Member too, that the whole Body may be kept from perishing.
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And, to this end, doth the Solemn Ordinance of Christ, called Excommunication, serve: Which I mention the rather, because, how Blessed might the Effects be;
And, to this end, does the Solemn Ordinance of christ, called Excommunication, serve: Which I mention the rather, Because, how Blessed might the Effects be;
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If whilst some are endeavouring to Reform the Nation;
If while Some Are endeavouring to Reform the nation;
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Those, who are more nearly concern'd, would Concurr with their Attempts, to Reform the Churches of Christ therein!
Those, who Are more nearly concerned, would Concur with their Attempts, to Reform the Churches of christ therein!
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Thus have I Explain'd the Duty, and Prov'd, that 'tis the Duty of All, to Administer Fraternal Reproof;
Thus have I Explained the Duty, and Proved, that it's the Duty of All, to Administer Fraternal Reproof;
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and, of Some, to Administer Authoritative Reproof also, as occasion requires.
and, of some, to Administer Authoritative Reproof also, as occasion requires.
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Let me Briefly shew, that 'tis a Privilege to be Reprov'd, and so I will conclude the First General Propounded.
Let me Briefly show, that it's a Privilege to be Reproved, and so I will conclude the First General Propounded.
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Many are the Advantages that accrue by Fraternal Reproof; by which it appears to be a Priviledge:
Many Are the Advantages that accrue by Fraternal Reproof; by which it appears to be a Privilege:
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Certainly there is hardly any greater felicity than a Faithful Friend;
Certainly there is hardly any greater felicity than a Faithful Friend;
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who will, with Tenderness and Fidelity, admonish us, concerning those Errors and Miscarriages, which Self-Love is apt to hide, from our own Observance;
who will, with Tenderness and Fidis, admonish us, Concerning those Errors and Miscarriages, which Self-Love is apt to hide, from our own Observance;
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or, to excuse either, as to fact, or fault, or both. The Wise Man tells us, That, Open Rebuke is better than Secret Love.
or, to excuse either, as to fact, or fault, or both. The Wise Man tells us, That, Open Rebuke is better than Secret Love.
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Faithful are the Wounds of a Friend; But the Kisses (or Flattery) of an Enemy are Deceitful; and they are hurtful too.Faithful Are the Wounds of a Friend; But the Kisses (or Flattery) of an Enemy Are Deceitful; and they Are hurtful too.
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Who, of us, can take up Holy David's Words? who, though he was a King, said, Let the Righteous Smite me;
Who, of us, can take up Holy David's Words? who, though he was a King, said, Let the Righteous Smite me;
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(For he dare not Slander and Backbite;
(For he Dare not Slander and Backbite;
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but) in a Friendly manner give me a Faithful Wound (tho' it be a deep one) and it shall be (not only Design'd by him but Esteem'd by me) a Kindness.
but) in a Friendly manner give me a Faithful Wound (though it be a deep one) and it shall be (not only Designed by him but Esteemed by me) a Kindness.
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A••iet him Reprove me, it shall be an Excellent (Odoriferous and Healing) O• which shall not hreak my Head; But ••al my Soul:A••iet him Reprove me, it shall be an Excellent (Odoriferous and Healing) O• which shall not hreak my Head; But ••al my Soul:
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And, such as these I will not return upon with Recrimination, or Rage;
And, such as these I will not return upon with Recrimination, or Rage;
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But, my Prayer shall 〈 ◊ 〉, for them, in their Calamities; tho', •erhaps, by reason of the same Fault they Reprove in me.
But, my Prayer shall 〈 ◊ 〉, for them, in their Calamities; though, •erhaps, by reason of the same Fault they Reprove in me.
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Two are better 〈 ◊ 〉 one; For, if they fall, the one will lift up his Fellow: Two Are better 〈 ◊ 〉 one; For, if they fallen, the one will lift up his Fellow:
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but woe to him that is alone, when he falleth; For he hath 〈 ◊ 〉 another to help him up. but woe to him that is alone, when he falls; For he hath 〈 ◊ 〉 Another to help him up.
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Upon this Account, It is not good that Man should be alone; which the ••btil and Malicious Tempter knows very well;
Upon this Account, It is not good that Man should be alone; which the ••btil and Malicious Tempter knows very well;
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and therefore, 'tis more than probable, he took the Advantage of our Common Mother's being Absent from her Husband,
and Therefore, it's more than probable, he took the Advantage of our Common Mother's being Absent from her Husband,
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when he Tempted her to Eat the Forbidden Fruit. And the Victory of the Captain of our Salvation, the Seed of the Woman, was the more Giorious, By how much the place of Combat was, on the I empters side, more Advantagious, viz. In a Solitary Wilderness.
when he Tempted her to Eat the Forbidden Fruit. And the Victory of the Captain of our Salvation, the Seed of the Woman, was the more Glorious, By how much the place of Combat was, on the I empters side, more Advantageous, viz. In a Solitary Wilderness.
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How great also is the Benefit that Accrues by Authoritative Reproof! And that not only to the Party Reproved, but to others also. 1. Others receive Benefit thereby;
How great also is the Benefit that Accrues by Authoritative Reproof! And that not only to the Party Reproved, but to Others also. 1. Others receive Benefit thereby;
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Inasmuch as 'tis a means to preserve the Innocency and Safety of the Whole Community. When the Sins of others, as well as of our selves, go Unpunish'd;
Inasmuch as it's a means to preserve the Innocency and Safety of the whole Community. When the Sins of Others, as well as of our selves, go Unpunished;
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and Sentence against an Evil Work is not speedily executed; and Sentence against an Evil Work is not speedily executed;
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Therefore the heart of the Sons of Men is fully set in them to do evil. Therefore the heart of the Sons of Men is Fully Set in them to do evil.
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But on the contrary, wh•• the Judgments of the Lord, (either by his more Immediate Hand, or by his Ministers) are in the Earth, the In••bitants of the World will, sometimes, learn Righteousness thereby. One great End of Punishment (in this World at least) is to deter others from the like Wicked Practises, That other may hear and fear,
But on the contrary, wh•• the Judgments of the Lord, (either by his more Immediate Hand, or by his Ministers) Are in the Earth, the In••bitants of the World will, sometime, Learn Righteousness thereby. One great End of Punishment (in this World At least) is to deter Others from the like Wicked Practises, That other may hear and Fear,
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and do no more 〈 ◊ 〉 such Wickedness; or presumptuousty, i. e. Presuming upon the account of the present Impunity.and do no more 〈 ◊ 〉 such Wickedness; or presumptuousty, i. e. Presuming upon the account of the present Impunity.
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Moreover, hereby the Innocence of the Whole Community is preserved;
Moreover, hereby the Innocence of the whole Community is preserved;
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in that the Evil of the Sin (as well as of the Punishment ) is, in some Sense, put away from the Society, (Deut. 19 19.)
in that the Evil of the since (as well as of the Punishment) is, in Some Sense, put away from the Society, (Deuteronomy 19 19.)
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The Crime of a Private Person is no longer the Sin of the Publick, when the Governour doth Oppose and Punish it:
The Crime of a Private Person is no longer the since of the Public, when the Governor does Oppose and punish it:
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Whereas, on the contrary, Tho' Iniquity be not Establish'd by a Law; •ay, tho' Good Laws be made against it;
Whereas, on the contrary, Though Iniquity be not Established by a Law; •ay, though Good Laws be made against it;
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yet, if Sin be Encouraged, by the Neglect of putting those Good Laws in Execution;
yet, if since be Encouraged, by the Neglect of putting those Good Laws in Execution;
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The Crimes of Private Persons, and Inferiours, do thereby become the Crimes of Superiours, and the Sins of the Publick;
The Crimes of Private Persons, and Inferiors, do thereby become the Crimes of Superiors, and the Sins of the Public;
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And the Punishment also will reach Further than the Private Offender.
And the Punishment also will reach Further than the Private Offender.
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For, as Innocency and Safety; so Guilt and Punishment, are things, which God hath joyned together,
For, as Innocency and Safety; so Gilded and Punishment, Are things, which God hath joined together,
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and which none can put asunder. 2. And especially this Reproof may be Beneficial to the Party Reproved: And therefore is a Privilege.
and which none can put asunder. 2. And especially this Reproof may be Beneficial to the Party Reproved: And Therefore is a Privilege.
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For, to Instance in no more Particulars, 'tis a Remedy to prevent his Sin and Ruin.
For, to Instance in no more Particulars, it's a Remedy to prevent his since and Ruin.
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'Tis Appointed by God himself, as a Means, in order to this End, and is accompanied with his Promise.
It's Appointed by God himself, as a Means, in order to this End, and is accompanied with his Promise.
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What is said to Parents, may be apply'd to other Governours;
What is said to Parents, may be applied to other Governors;
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Chasten thy So•• while there is hope, and let not thy So•• spare for his crying. Chasten thy So•• while there is hope, and let not thy So•• spare for his crying.
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Withold not Correction from the Child:
Withold not Correction from the Child:
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For if thou beatest him with the Rod he shall not 〈 ◊ 〉 Thou shalt beat him with the Rod,
For if thou beatest him with the Rod he shall not 〈 ◊ 〉 Thou shalt beatrice him with the Rod,
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and shalt deliver his soul from Hell. and shalt deliver his soul from Hell.
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And you know the Reason, why the Incestuous Corinthian was to be cast o•• of the Kingdom, or Church of Christ to be deliver'd to Satan;
And you know the Reason, why the Incestuous Corinthian was to be cast o•• of the Kingdom, or Church of christ to be Delivered to Satan;
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'twas for the Destruction of the Flesh, and that 〈 ◊ 〉 Spirit might be saved in the day of the Lord Jesus Christ. 'twas for the Destruction of the Flesh, and that 〈 ◊ 〉 Spirit might be saved in the day of the Lord jesus christ.
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Moreover, as this is a Means ap•inted by God, in order to this happend; so, in its own Nature, it hath Tendency thereunto;
Moreover, as this is a Means ap•inted by God, in order to this happened; so, in its own Nature, it hath Tendency thereunto;
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For, the Rod 〈 ◊ 〉 Reproof give Wisdom: Inasmuch 〈 ◊ 〉 the Rod of God hath a Voice, that •eaks as Loud, For, the Rod 〈 ◊ 〉 Reproof give Wisdom: Inasmuch 〈 ◊ 〉 the Rod of God hath a Voice, that •eaks as Loud,
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and as Plain sometimes, as his Word, and which we are •ound to hear, Micah 6.9.
and as Plain sometime, as his Word, and which we Are •ound to hear, micah 6.9.
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Afflictions and Punishments, in the General, have a Tendency, if not to Soften, yet to Break the Stony Hearts of Sinners,Afflictions and Punishments, in the General, have a Tendency, if not to Soften, yet to Break the Stony Hearts of Sinners,
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and Prepare the Way for Instruction.
and Prepare the Way for Instruction.
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It is not altogether a New, and Unheard of Thing, if God should Choose a Sinner in the Furnace of Afflictions.
It is not altogether a New, and Unheard of Thing, if God should Choose a Sinner in the Furnace of Afflictions.
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If any one should Ask you, What doth it signify to lead a Profane Fool to the Correction of the Stocks? You may Answer, Who knows but when his Feet are Fasten'd there, God may ••e Merciful unto him,
If any one should Ask you, What does it signify to led a Profane Fool to the Correction of the Stocks? You may Answer, Who knows but when his Feet Are Fastened there, God may ••e Merciful unto him,
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as to Manasseh; who, when he was took among the Thorns, and bound with Fetters, did, in his Affliction, Beseech the Lord, and humbled himself greatly:
as to Manasses; who, when he was took among the Thorns, and bound with Fetters, did, in his Affliction, Beseech the Lord, and humbled himself greatly:
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As you may Read more at large, 2 Chron. 33. In all this I have only spoke the Sentiments of Elihu, Job 33.
As you may Read more At large, 2 Chronicles 33. In all this I have only spoke the Sentiments of Elihu, Job 33.
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And we may the rather hope for this Good Event, when there is no need for Men very narrowly to Enquire;
And we may the rather hope for this Good Event, when there is no need for Men very narrowly to Inquire;
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nor is it Difficult to Know, wherefore the Lord, in his Providence, doth Contend with them But the Sin is very Notorious by the Punishment.
nor is it Difficult to Know, Wherefore the Lord, in his Providence, does Contend with them But the since is very Notorious by the Punishment.
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I Proceed to the Consideration of the Second Part of my Text, wherein you have,
I Proceed to the Consideration of the Second Part of my Text, wherein you have,
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II. An heinous sin supposed, viz. Obstinacy and Inc••rigibleness. Which sin is set forth by this Expression, Hardeneth his Neck.
II an heinous since supposed, viz. Obstinacy and Inc••rigibleness. Which since is Set forth by this Expression, Hardeneth his Neck.
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A Metaphor taken from Unruly Beasts, suppose Horses, that are impatient of restraint.
A Metaphor taken from Unruly Beasts, suppose Horses, that Are impatient of restraint.
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St. James tells us, the Tongue is such an unruly Evil, th•• no Man can Tame:
Saint James tells us, the Tongue is such an unruly Evil, th•• no Man can Tame:
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And there are some Evil-Talkers, and Evil-Doers, which, like Wild, and Head-strong Horses, refuse to be Bettered,
And there Are Some Evil-Talkers, and Evil-Doers, which, like Wild, and Headstrong Horses, refuse to be Bettered,
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or Managed, tho' the Bridle and Whip are both used. Let it not seem Uncivil to Compare such to Beasts;
or Managed, though the Bridle and Whip Are both used. Let it not seem Uncivil to Compare such to Beasts;
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For the Wise Man tells us, He that hateth Reproof is Brutish. By Consequence this Sin must be very heinous;
For the Wise Man tells us, He that hates Reproof is Brutish. By Consequence this since must be very heinous;
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And will appear to be so, If you consider; 'Tis a Sin against Knowledge.
And will appear to be so, If you Consider; It's a since against Knowledge.
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Ignorance, tho' it doth not wholly Excuse, yet, it doth, in part, Extenuate a Crime, provided it be not Affected.
Ignorance, though it does not wholly Excuse, yet, it does, in part, Extenuate a Crime, provided it be not Affected.
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But when a Man sins against Light and Knowledge, his Crime is Aggravated, and himself Rendered altogether Inexcusable.
But when a Man Sins against Light and Knowledge, his Crime is Aggravated, and himself Rendered altogether Inexcusable.
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If the Faults we commit, are, in their own Nature, heinous;
If the Faults we commit, Are, in their own Nature, heinous;
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yet, if they are done Ignorantly, we have more ground to hope we may obtain Mercy. But then are our Deeds very Evil, when we hate the Light, that is manifested,
yet, if they Are done Ignorantly, we have more ground to hope we may obtain Mercy. But then Are our deeds very Evil, when we hate the Light, that is manifested,
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and choose, or prefer Darkness before it, and Live in the Practice of the Deeds of Darkness, which are Reproved by the Light.
and choose, or prefer Darkness before it, and Live in the Practice of the deeds of Darkness, which Are Reproved by the Light.
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Besides, this Sin must be Heinous; Because the Transgressor Offends against, and after Correction: Beside, this since must be Heinous; Because the Transgressor Offends against, and After Correction:
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In Opposition to the Means or Remedy, that is Appointed, and Used, in Order to his Amendment.
In Opposition to the Means or Remedy, that is Appointed, and Used, in Order to his Amendment.
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It plainly Argues Pride of Heart; Contempt of God and his Ordinances: It shews he hath render'd himself like Pharoah, who was resolved upon his Sin;
It plainly Argues Pride of Heart; Contempt of God and his Ordinances: It shows he hath rendered himself like Pharaoh, who was resolved upon his since;
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and, 'tis a Sad Sign that he is appointed for Destruction.
and, it's a Sad Signen that he is appointed for Destruction.
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When sinners arrive to this Pitch of Wickedness, It seems somewhat necessary that God should say, Let them be Filthy still:
When Sinners arrive to this Pitch of Wickedness, It seems somewhat necessary that God should say, Let them be Filthy still:
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That since they will not retain God in their Knowledge, God should give them up to vile Affections, and to a Reprobate Mind, to do those things which are not Convenient:
That since they will not retain God in their Knowledge, God should give them up to vile Affections, and to a Reprobate Mind, to do those things which Are not Convenient:
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And then will the Arrows, and Instruments of Death, which the Righteous and Angry Judge hath Prepared;
And then will the Arrows, and Instruments of Death, which the Righteous and Angry Judge hath Prepared;
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The Sword of Divine Vengeance, which he hath whet, be used for the Certain, Speedy, Total, Final Overthrow of such Sinners. This brings me to the III. The Sword of Divine Vengeance, which he hath whet, be used for the Certain, Speedy, Total, Final Overthrow of such Sinners. This brings me to the III.
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And Last Part of my Text, which contains a Dreadful Threating, denounc'd against such Sinners, and for this Sin. They shall suddenly be destroy'd, and that without Remedy.
And Last Part of my Text, which contains a Dreadful Threating, denounced against such Sinners, and for this Sin. They shall suddenly be destroyed, and that without Remedy.
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Observe the Evil it self that is Threatned; and then the Properties or Aggravations of it.
Observe the Evil it self that is Threatened; and then the Properties or Aggravations of it.
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1. Observe the Evil it self that is Threatned, which is Total and Final. Overthrow.
1. Observe the Evil it self that is Threatened, which is Total and Final. Overthrow.
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He that being often reproved hardneth his Neck, shall be destroyed utterly, or broken all in pieces.He that being often reproved Hardeneth his Neck, shall be destroyed utterly, or broken all in Pieces.
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The Mouth of the Lord hath spoken it; He that hates Reproof shall Dye. When Amaziah, King of Judah, turned to Idolatry, and bid the Prophet forbear Reproving him;
The Mouth of the Lord hath spoken it; He that hates Reproof shall Die. When Amaziah, King of Judah, turned to Idolatry, and bid the Prophet forbear Reproving him;
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Then saith the Prophet, Now I know that God hath determin'd to destroy thee, Because thou hast done this,
Then Says the Prophet, Now I know that God hath determined to destroy thee, Because thou hast done this,
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and hast not hearkened to my Counsel. and hast not harkened to my Counsel.
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And since the Canon of Scripture is Compleat, There is no need of a Spirit of Prophecy to know, that the Nation, City, Town,
And since the Canon of Scripture is Complete, There is no need of a Spirit of Prophecy to know, that the nation, city, Town,
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or Private Person, which remains Unreform'd, notwithstanding all Reproofs, will be Destroy'd.or Private Person, which remains Unreformed, notwithstanding all Reproofs, will be Destroyed.
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I have often thought, that such Societies as yours, so Generally Spread over this Kingdom, is one of the Best Omens that we have at this day.
I have often Thought, that such Societies as yours, so Generally Spread over this Kingdom, is one of the Best Omens that we have At this day.
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But if the Wicked prevail, and you be dishearten'd, and the Design Defeated and Attempts prove Ineffectual,
But if the Wicked prevail, and you be disheartened, and the Design Defeated and Attempts prove Ineffectual,
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and the Profane Remain Incorrigible, and Unreformed, and the Contagion of Iniquity do spread, (which God, 〈 ◊ 〉 Infinite Mercy, prevent.) Then prepare to meet thy God, O England, in way of Judgment, more Terrible, perhaps, than ever thou wast yet Visite with.
and the Profane Remain Incorrigible, and Unreformed, and the Contagion of Iniquity do spread, (which God, 〈 ◊ 〉 Infinite Mercy, prevent.) Then prepare to meet thy God, Oh England, in Way of Judgement, more Terrible, perhaps, than ever thou wast yet Visit with.
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If this do not Affect you;
If this do not Affect you;
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Let particular Sinners Remember, That if they despise This Mercy, and the Riches of God's Goodness and Forbearance,
Let particular Sinners remember, That if they despise This Mercy, and the Riches of God's goodness and Forbearance,
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and Long-Suffering, and still harden their Impenitent Hearts;
and Long-Suffering, and still harden their Impenitent Hearts;
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They do but Treasure up Wrath against the Day of Wrath, and the Revelation of the Righteous Judgment of God. They do but Treasure up Wrath against the Day of Wrath, and the Revelation of the Righteous Judgement of God.
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The Wise Man saith, It is better to hear the Rebuke of the Wise, than for a Man to hear the Song of Fools. The Wise Man Says, It is better to hear the Rebuke of the Wise, than for a Man to hear the Song of Fools.
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O what happy days do the Profane and Wicked (which are Fools in the Wise Man's Language and Esteem,) The Swearer, The Drunkard, The Debauched, The Sabbath breaker, think we should have, Oh what happy days do the Profane and Wicked (which Are Fools in the Wise Man's Language and Esteem,) The Swearer, The Drunkard, The Debauched, The Sabbath breaker, think we should have,
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if they might be allowed to Sin without controul! If there were no more Preaching against Prophaneness and Immorality, nor Punishment for it!
if they might be allowed to since without control! If there were no more Preaching against Profaneness and Immorality, nor Punishment for it!
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Whereas there is no more Sure Sign of Approaching Destruction, than this, When God saith to his Ministers, as to the Prophet Ezekiel;
Whereas there is no more Sure Signen of Approaching Destruction, than this, When God Says to his Ministers, as to the Prophet Ezekielem;
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You shall be dumb, and shall not be a Reprover to them, For they are a Rebellious House. You shall be dumb, and shall not be a Reprover to them, For they Are a Rebellious House.
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You may be sure that God hath 〈 ◊ 〉 Controversy with the Land, when there is no Truth,
You may be sure that God hath 〈 ◊ 〉 Controversy with the Land, when there is no Truth,
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nor Mercy, nor Knowledge of God in it: But 'tis filled with Swearing and Lying, and Killing, and Stealing, and committing Adultery;
nor Mercy, nor Knowledge of God in it: But it's filled with Swearing and Lying, and Killing, and Stealing, and committing Adultery;
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and, when these sins break out, when they don't lye hid, when they overcome opposition,and, when these Sins break out, when they don't lie hid, when they overcome opposition,
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when sinners act with a Forehead of Brass, and go on till blood toucheth blood, and one sin causeth more; no doubt, I say.
when Sinners act with a Forehead of Brass, and go on till blood touches blood, and one since Causes more; no doubt, I say.
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But such a Land shall Mourn, and the Dwellers therein languish; But such a Land shall Mourn, and the Dwellers therein languish;
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Especially if God say, Let no Man Strive, nor Reprove another, in order to his Ameadment.
Especially if God say, Let no Man Strive, nor Reprove Another, in order to his Ameadment.
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2. Observe the Properties, or Aggravations of the Evil that is Threatned; 'Tis sudden and remediless. 'Tis sudden Destruction:
2. Observe the Properties, or Aggravations of the Evil that is Threatened; It's sudden and remediless. It's sudden Destruction:
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such sinners may be cut off with swift Vengeance.
such Sinners may be Cut off with swift Vengeance.
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So sudden, perhaps, shall the Stroke be, as was the Earthquake at Port-Royal in Jamaica; when,
So sudden, perhaps, shall the Stroke be, as was the Earthquake At Port-Royal in Jamaica; when,
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if such an Absurdity were true, that the bare Crying, God have Mercy upon them, would save their Lives,
if such an Absurdity were true, that the bore Crying, God have Mercy upon them, would save their Lives,
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or their Souls, they should not have time enough allow'd even for that. Their sins tend to this, and the Threatning is plain;
or their Souls, they should not have time enough allowed even for that. Their Sins tend to this, and the Threatening is plain;
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For however they may slatter themselves with Peace and Safety, sudden Destruction shall come upon them,
For however they may slatter themselves with Peace and Safety, sudden Destruction shall come upon them,
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as Travail upon a Woman with Child, 1 Thes. 5.3. And they shall not eseape. For, as their Punishment shall be Sudden, it shall be Remediless too. Alas!as Travail upon a Woman with Child, 1 Thebes 5.3. And they shall not eseape. For, as their Punishment shall be Sudden, it shall be Remediless too. Alas!
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What will Sinners fly, or trust to then? What can they have, or propose, as a ground of hope, or safety, in the midst of their Over-whelming Fears;
What will Sinners fly, or trust to then? What can they have, or propose, as a ground of hope, or safety, in the midst of their Overwhelming Fears;
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when Desolation, Destruction, Distress and Anguish shall seize them, with the surprising force of a Whirlwind? Will they be so Consident then, as now, to Dishonour and Affront the Mercy of God, by pretending to trust thereto? no;
when Desolation, Destruction, Distress and Anguish shall seize them, with the surprising force of a Whirlwind? Will they be so Confident then, as now, to Dishonour and Affront the Mercy of God, by pretending to trust thereto? no;
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their very Dope shall perish: and yet, if it did remain, 'twill then appear to be, what indeed it always was, Groundless, Presumptuous and Vain For God will Laugh at them when th•• howl and weep;
their very Dope shall perish: and yet, if it did remain, it'll then appear to be, what indeed it always was, Groundless, Presumptuous and Vain For God will Laugh At them when th•• howl and weep;
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He will Mock them in Derision who despised his Reproo• And those that refused to hear when Go• called,
He will Mock them in Derision who despised his Reproo• And those that refused to hear when Go• called,
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and did not regard, tho' Go• stretched out his Willing and Almighty hand of Mercy to Save them;and did not regard, though Go• stretched out his Willing and Almighty hand of Mercy to Save them;
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shall then call and cry, but in vain; and tho' they seek God early, he will not be found of them: shall then call and cry, but in vain; and though they seek God early, he will not be found of them:
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As you may find, if you Read Prov. 1. from v. 24. to the End.
As you may find, if you Read Curae 1. from v. 24. to the End.
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Now, that I may Conclude, with such an Application, as may be most Profitable, and Suited also to this Present Assembly, and the Occasion there of:
Now, that I may Conclude, with such an Application, as may be most Profitable, and Suited also to this Present Assembly, and the Occasion there of:
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Let me Seriously Address my self, First, To all in General;
Let me Seriously Address my self, First, To all in General;
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having also a more Particular regard to such as do, or may need, and meet with Reproof. And,
having also a more Particular regard to such as do, or may need, and meet with Reproof. And,
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Secondly. To such of you as are United in a Society, in order to Reprove that so you may REFORM Offenders. 1. More Generall;Secondly. To such of you as Are United in a Society, in order to Reprove that so you may REFORM Offenders. 1. More General;
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If what you have heard is true, Let me Beseech all Persons to look with a Favourable Eye upon the Laudable Undertaking of those among us;
If what you have herd is true, Let me Beseech all Persons to look with a Favourable Eye upon the Laudable Undertaking of those among us;
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who, from a Sense of their Duty, and in hopes of doing Good, are Engaged in a Design,
who, from a Sense of their Duty, and in hope's of doing Good, Are Engaged in a Design,
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and do Actually Endeavour the Reformation of such, as are Enemies to God and the Publick Safety,
and do Actually Endeavour the Reformation of such, as Are Enemies to God and the Public Safety,
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as well as highly injurious to their own Souls and Bodies and Families.
as well as highly injurious to their own Souls and Bodies and Families.
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Nay, my Request is not only, that you would Approve of their Design, But Assist them als;
Nay, my Request is not only, that you would Approve of their Design, But Assist them also;
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By your Ready and Hearty Joyning your selves unto them;
By your Ready and Hearty Joining your selves unto them;
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or, at least, by your Serious Frequent Prayer for them, and the Success of their Attempts.
or, At least, by your Serious Frequent Prayer for them, and the Success of their Attempts.
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Let your Tongues be employ'd in their Vindication, and your utmost Endeavours used for their Encouragement.
Let your Tongues be employed in their Vindication, and your utmost Endeavours used for their Encouragement.
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And as to such who need, and may meet with Reproof and Punishment for their Sins;
And as to such who need, and may meet with Reproof and Punishment for their Sins;
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They should look upon these Persons as the most Beneficial Members of the Town and Corporation and in Particular their Best Friends.
They should look upon these Persons as the most Beneficial Members of the Town and Corporation and in Particular their Best Friends.
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No Man can, with any Colour of Honesty, or Charity, Accuse 'em of Aiming at any Private Worldly Advantage, in this their Hazardous Attempt.
No Man can, with any Colour of Honesty, or Charity, Accuse they of Aiming At any Private Worldly Advantage, in this their Hazardous Attempt.
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'Tis the Vilest and most Uncharitable Censure, to Charge 'em with Hypocrisy. Your own Conscences must Witness to this;
It's the Vilest and most Uncharitable Censure, to Charge they with Hypocrisy. Your own Consciences must Witness to this;
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That those who are Engaged herein, are some of the most Peaceable, Just, and Virtuous Persons in all the Neighbourhood. (Not that I Accuse others, who,
That those who Are Engaged herein, Are Some of the most Peaceable, Just, and Virtuous Persons in all the Neighbourhood. (Not that I Accuse Others, who,
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as yet, Decline the Joyning themselves to their Society, provide• they wish well to the Work thereof.
as yet, Decline the Joining themselves to their Society, provide• they wish well to the Work thereof.
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How hearty is their Love to your How commendable is their Love to one another? Their Union, I trust, •• firm in the Best, i. e. Common-Christian Cause;
How hearty is their Love to your How commendable is their Love to one Another? Their union, I trust, •• firm in the Best, i. e. Common-Christian Cause;
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and such, I am Perswaded, as will not be broken, by Reason of such Circumstantials in Religion;
and such, I am Persuaded, as will not be broken, by Reason of such Circumstantials in Religion;
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as have, ever since the Reformation, Deliverance from Popish-Ignorance and Idolatry, been the Bones of Contention among us in these Lands;
as have, ever since the Reformation, Deliverance from Popish-Ignorance and Idolatry, been the Bones of Contention among us in these Lands;
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and have caused so many Irreligious Contentions in the Church, and so •uch Mischief, with respect to our Civil Interests and Concerns.
and have caused so many Irreligious Contentions in the Church, and so •uch Mischief, with respect to our Civil Interests and Concerns.
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The Amiable and Amicable Agreement, which is so apparent among them, and all such Societies as theirs;
The Amiable and Amicable Agreement, which is so apparent among them, and all such Societies as theirs;
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not only in the Vigorous Efforts against the Common Enemy, and Chief, if •ot the only Cause of Divisions;
not only in the Vigorous Efforts against the Common Enemy, and Chief, if •ot the only Cause of Divisions;
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I mean Licentiousness and Ʋngodliness: But also their Consent to Meet together for the Pure Worship of the Undivided Trinity; will, I doubt not, be an Evident and Permanent Confutation of •he most Senseless of all the Objections that were ever made against them and their Design;
I mean Licentiousness and Ʋngodliness: But also their Consent to Meet together for the Pure Worship of the Undivided Trinity; will, I doubt not, be an Evident and Permanent Confutation of •he most Senseless of all the Objections that were ever made against them and their Design;
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That Faction and Schism is in Danger to be Promoted ••ereby. That Faction and Schism is in Danger to be Promoted ••ereby.
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The Work these Persons Engage in, is always Necessary, and 'tis more especially so at this Day in our Land. Th• Method they have taken, which is, by Acting in Conjunction with, and i• Assisting one another;
The Work these Persons Engage in, is always Necessary, and it's more especially so At this Day in our Land. Th• Method they have taken, which is, by Acting in Conjunction with, and i• Assisting one Another;
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Having Formed themselves into a Society for the Good End; cannot, with any Reason be spoken against.
Having Formed themselves into a Society for the Good End; cannot, with any Reason be spoken against.
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'Tis the most likely way to accomplish the Designed End:
It's the most likely Way to accomplish the Designed End:
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Especially considering the Combination of Devils with Wicked Men against 'em And that (to the Reproach of ou• Christian Nation) Atheists and Scosfers, with other Profane Persons, have their constant Clubs,
Especially considering the Combination of Devils with Wicked Men against they And that (to the Reproach of ou• Christian nation) Atheists and Scosfers, with other Profane Persons, have their constant Clubs,
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and Hellish Meetings, to defeat their attempts.
and Hellish Meetings, to defeat their attempts.
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Moreover, this Method is approved by many of the Nobility, and Bishops, and Judges of Both the Kingdoms of England and Ireland. Yo• may see their Names, to the Number of Seventy Two, in the Book Entituled, An Account of the Societi•• for Reformation of Manners in England and Ireland, &c.
Moreover, this Method is approved by many of the Nobilt, and Bishops, and Judges of Both the Kingdoms of England and Ireland. Yo• may see their Names, to the Number of Seventy Two, in the Book Entitled, an Account of the Societi•• for Reformation of Manners in England and Ireland, etc.
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And 'tis not only Approved by these;
And it's not only Approved by these;
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•ut Actually Promoted by the Interest and Authority, by the Power and Purse •f the Inferiour Magistrates, and such •s are the Wisest and Best throughout the Kingdom.
•ut Actually Promoted by the Interest and authority, by the Power and Purse •f the Inferior Magistrates, and such •s Are the Wisest and Best throughout the Kingdom.
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I speak this, That their Zeal might Provoke others to this Branch of Love, and Good Works.
I speak this, That their Zeal might Provoke Others to this Branch of Love, and Good Works.
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2. Let me Address my self to those among you, That are United in a Society, in Order to Reprove, and so Reform Offenders.
2. Let me Address my self to those among you, That Are United in a Society, in Order to Reprove, and so Reform Offenders.
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And what I have to say to you, shall be by way of Encouragement and Counsel.
And what I have to say to you, shall be by Way of Encouragement and Counsel.
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1. By way of Encouragement. Discouragements I know you have met with, and do Daily find;
1. By Way of Encouragement. Discouragements I know you have met with, and do Daily find;
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But you have more to Encourage you:
But you have more to Encourage you:
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I presume, when you at first Resolved, and Enter'd upon this Work, you did not think, That if you were Active, the Devil and his Agents would be Idle. You could never Imagine the Enemy would quit the Field,
I presume, when you At First Resolved, and Entered upon this Work, you did not think, That if you were Active, the devil and his Agents would be Idle. You could never Imagine the Enemy would quit the Field,
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and his Possessions too, without Blows:
and his Possessions too, without Blows:
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That the Lusts of Men, which are so Powerful of themselves, would be restrained without Reluctance.
That the Lustiest of Men, which Are so Powerful of themselves, would be restrained without Reluctance.
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That the Devil, w••• Rules in the Children of Disobedience; and with the greatest Precipitance Leads, yea Drives them to Destruction; That the devil, w••• Rules in the Children of Disobedience; and with the greatest Precipitance Leads, yea Drives them to Destruction;
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would abandon his Strong Holds, upon the First Summons, and make no Resistance. No; my Brethren:
would abandon his Strong Holds, upon the First Summons, and make no Resistance. No; my Brothers:
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As Good Soldiers of Jesus Christ, you must Expect and Prepare to Endure Hardship. But do not Faint in your Minds.
As Good Soldiers of jesus christ, you must Expect and Prepare to Endure Hardship. But do not Faint in your Minds.
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Give no place to the Devil. Be strong in the Lord, and in the Power of his Might.
Give no place to the devil. Be strong in the Lord, and in the Power of his Might.
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To Encourage you, Consider your General. Look unto Jesus the Captain of our Salvation.
To Encourage you, Consider your General. Look unto jesus the Captain of our Salvation.
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Remember h•• is the Lord of Hosts, The Lord strong and mighty, The Lord mighty •• Battel.
remember h•• is the Lord of Hosts, The Lord strong and mighty, The Lord mighty •• Battle.
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You Fight under his Banner, th•• is, of Invincible Courage and Power, of Infallible Wisdom and Conduct. Your Enemies are overcome already by him in Fight;
You Fight under his Banner, th•• is, of Invincible Courage and Power, of Infallible Wisdom and Conduct. Your Enemies Are overcome already by him in Fight;
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and therefore being Defeated, are, in some measure, disheartened. There are more for you •en against you;
and Therefore being Defeated, Are, in Some measure, disheartened. There Are more for you •en against you;
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if not in Number•, ••• in Power. Greater is he that is •• you, than he that is in the World. •• a Word;
if not in Number•, ••• in Power. Greater is he that is •• you, than he that is in the World. •• a Word;
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There is no Possibility of your Losing the Victory, but by your Cowardise or Revolt. Persist therefore in your Attempts.
There is no Possibility of your Losing the Victory, but by your Cowardice or Revolt. Persist Therefore in your Attempts.
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•f you Die in the Quarrel, if you Fall in the Engagement, you have this to Comfort you Now and then;
•f you Die in the Quarrel, if you Fallen in the Engagement, you have this to Comfort you Now and then;
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You Act according to your Commanded Duty, in pursuance of your Baptismal •ow; And also in Complyance with ••e Enacted Laws of the Land;
You Act according to your Commanded Duty, in pursuance of your Baptismal •ow; And also in Compliance with ••e Enacted Laws of the Land;
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and the Frequent Addresses of one part of the Legislative, and Repeated Procla••tions of the Supreme Executive •ower of this Kingdom.
and the Frequent Addresses of one part of the Legislative, and Repeated Procla••tions of the Supreme Executive •ower of this Kingdom.
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You do that, without which, the Magistrate, in a very great Measure, is unable to perform his Duty.
You do that, without which, the Magistrate, in a very great Measure, is unable to perform his Duty.
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The Obloquy of Malicious an• Wicked Men, whose commendation is sometimes a Discredit, should no• affect you.
The Obloquy of Malicious an• Wicked Men, whose commendation is sometime a Discredit, should no• affect you.
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For, Believe it, 'tis you• Honour to be engaged with so good Company as you have in so Good a Work as yours is.
For, Believe it, it's you• Honour to be engaged with so good Company as you have in so Good a Work as yours is.
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You are, in a Sense Co-workers with God himself, and i• you succeed, may be called the Preserves of your Country.
You Are, in a Sense Coworkers with God himself, and i• you succeed, may be called the Preserves of your Country.
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If you neglect this your Duty, you are Partners in your Neighbours S•• and likely to be Sharers in their Punishment.
If you neglect this your Duty, you Are Partners in your Neighbours S•• and likely to be Sharers in their Punishment.
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If you persist with Wisdom and Fidelity, you perform an Act • the Best Neighbourhood and true• Love.
If you persist with Wisdom and Fidis, you perform an Act • the Best Neighbourhood and true• Love.
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If you succeed, you gain you• Brother, and turn a Sinner from th• Errour of his Ways,
If you succeed, you gain you• Brother, and turn a Sinner from th• Error of his Ways,
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and save a S•• from Death.
and save a S•• from Death.
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However this may •• God will account of you accord••• to your Sincere Endeavours, and not according to your Success.
However this may •• God will account of you accord••• to your Sincere Endeavours, and not according to your Success.
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And whilst he Rains down Curses on Flatterers and Backbiters, your Prayers, and this your Labour of Love, shall, at the least, return into your own Bosom:
And while he Rains down Curses on Flatterers and Backbiters, your Prayers, and this your Labour of Love, shall, At the least, return into your own Bosom:
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He that saith unto the Wicked, Thou art Righteous; him shall the People Curse; Nations shall abhor him: He that Says unto the Wicked, Thou art Righteous; him shall the People Curse; nations shall abhor him:
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But, to them that Rebuke him, shall be Delight, and a good Blessing shall come upon them. But, to them that Rebuke him, shall be Delight, and a good Blessing shall come upon them.
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You may hope, that you, and your Posterity shall dwell in the Land, as in a Quiet Habitation:
You may hope, that you, and your Posterity shall dwell in the Land, as in a Quiet Habitation:
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But, if all the Methods God hath taken with us, and this of Raising up so many to plead for him against the Evil Doers;
But, if all the Methods God hath taken with us, and this of Raising up so many to plead for him against the Evil Doers;
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among the rest, do prove Ineffectual; and God do come out of his Place, to Punish the Inhabitants of the Earth;
among the rest, do prove Ineffectual; and God do come out of his Place, to punish the Inhabitants of the Earth;
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you, perhaps, shall be gathered to your Graves in Peace, neither shall your Eyes see all the Evil that God will bring upon this Place,
you, perhaps, shall be gathered to your Graves in Peace, neither shall your Eyes see all the Evil that God will bring upon this Place,
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and the Inhabitants of the same: and the Inhabitants of the same:
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As God dealt with Good Josiah King of Judah, who Attempted a Work of Reformation in his Days.
As God dealt with Good Josiah King of Judah, who Attempted a Work of Reformation in his Days.
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Or else 'tis probable, you shall be hid in some other of God's Chanbers, till his Indignation be over-past.
Or Else it's probable, you shall be hid in Some other of God's Chanbers, till his Indignation be overpast.
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For those that Sigh and Cry for all the Abominations that are done in the Land:
For those that Sighs and Cry for all the Abominations that Are done in the Land:
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having also Endeavour'd, tho' in vain, to Prevent them; shall have a Mar• set upon their Foreheads, which the Destroying Angel shall Regard;
having also Endeavoured, though in vain, to Prevent them; shall have a Mar• Set upon their Foreheads, which the Destroying Angel shall Regard;
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and to such he shall not come near to hurt 'em, when his Commission is, to go through a Nation, City, and to such he shall not come near to hurt they, when his Commission is, to go through a nation, city,
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or Town, and Smite and Slay utterly Old and Young. or Town, and Smite and Slay utterly Old and Young.
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But that your Attempts may have the Desired more abundant Success, suffer now, I beseech you, the Word of Exhortation; And therefore,
But that your Attempts may have the Desired more abundant Success, suffer now, I beseech you, the Word of Exhortation; And Therefore,
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2. By way of Counsel. Let me desire you often to Read and Consider those Directions that were at first given in Writing to your Society; which, being so Ample, I have the less need to say very much here.
2. By Way of Counsel. Let me desire you often to Read and Consider those Directions that were At First given in Writing to your Society; which, being so Ample, I have the less need to say very much Here.
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All that I shall add further, shall be under these Two Generals.
All that I shall add further, shall be under these Two Generals.
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Direct. 1. Beware of such things •s will either Prevent, or Frustrate your Attempts, in order to Reform Offenders by Due Reproof.Direct. 1. Beware of such things •s will either Prevent, or Frustrate your Attempts, in order to Reform Offenders by Due Reproof.
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Which things, among others, are such as these. 1. Self-Guiltiness. When the Reprover is Guilty of the same Crime, or •nother as bad, for which he doth Reprove.
Which things, among Others, Are such as these. 1. Self-Guiltiness. When the Reprover is Guilty of the same Crime, or •nother as bad, for which he does Reprove.
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'Tis very Natural and Common to say, Physician heal thy ••lf. This one thing seems to be the •reat Cause,
It's very Natural and Common to say, physician heal thy ••lf. This one thing seems to be the •reat Cause,
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why Reformation is Rearded, and Attempts, in order thereunto, are hinder'd. No wonder that be Plague of Heart doth break out • Scandalously in the Life,
why Reformation is Rearded, and Attempts, in order thereunto, Are hindered. No wonder that be Plague of Heart does break out • Scandalously in the Life,
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and that one Sinner Infects another, by his Profane Breath and Converse; wh•• our Physicians themselves are Sick, and, instead of Administring Re•••dies, do Propagate the Contagion.
and that one Sinner Infects Another, by his Profane Breath and Converse; wh•• our Physicians themselves Are Sick, and, instead of Administering Re•••dies, do Propagate the Contagion.
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If a Man that is Guilty himself, doth Reprove or Punish another, for the same Fault;
If a Man that is Guilty himself, does Reprove or punish Another, for the same Fault;
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It looks as if this Man Design'd the Applause of Men, and not the Favour or Approbation •• God.
It looks as if this Man Designed the Applause of Men, and not the Favour or Approbation •• God.
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It looks as if he were Affected with the Itch of Meddling in other Mens Matters, which makes him Restless and Uneasie.
It looks as if he were Affected with the Itch of Meddling in other Men's Matters, which makes him Restless and Uneasy.
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'Tis plain, he is no Enemy to the Sin, for he Love it, and Lives in it himself:
It's plain, he is no Enemy to the since, for he Love it, and Lives in it himself:
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T• World therefore will think, which doth is out of Ill-will to the Offender's Person.
T• World Therefore will think, which does is out of Ill-will to the Offender's Person.
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Our Blessed Savior tells us, He that goes about to p••out the Mote that is in his Brothe• Eye, and hath a Beam in his ov•• Eye, is a Hypocrite. And such Practice will Render you Inexcus•• and you will be Condemned by you own Words and Actions,
Our Blessed Saviour tells us, He that Goes about to p••out the Mote that is in his Brothe• Eye, and hath a Beam in his ov•• Eye, is a Hypocrite. And such Practice will Render you Inexcus•• and you will be Condemned by you own Words and Actions,
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as well as by the Law and Sentence of God.
as well as by the Law and Sentence of God.
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And, upon such accounts as these, 'tis true, if not the Truth of my Text, as I told you in the beginning of this Discourse.
And, upon such accounts as these, it's true, if not the Truth of my Text, as I told you in the beginning of this Discourse.
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That he that often Reproves another, and remains Obdurate, and Ʋnreformed himself, shall suddenly be destroy'd, and that without Remedy. That he that often Reproves Another, and remains Obdurate, and Ʋnreformed himself, shall suddenly be destroyed, and that without Remedy.
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2. Beware of Selsishness and Covetousness. A Man that is of such a mean Spirit, will have all his Thoughts and Actions confin'd within the narrow compass of his little self.
2. Beware of Selsishness and Covetousness. A Man that is of such a mean Spirit, will have all his Thoughts and Actions confined within the narrow compass of his little self.
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With a Detestable Neglect of the Common Good he will venture the Divine Displeasure, rather than endure the Angry Look of a Customer or Benefactor.
With a Detestable Neglect of the Common Good he will venture the Divine Displeasure, rather than endure the Angry Look of a Customer or Benefactor.
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3. Beware of Slothfulness and Sinful Cowardice. Men never attempt the Good of others, or fail therein,
3. Beware of Slothfulness and Sinful Cowardice. Men never attempt the Good of Others, or fail therein,
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Because, whatever their Good Wishes are, Their hands refuse to Labour; Or else, some are of a Servile Complying Temper, that will say as others say, and do as others do;
Because, whatever their Good Wishes Are, Their hands refuse to Labour; Or Else, Some Are of a Servile Complying Temper, that will say as Others say, and do as Others do;
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or, as others would have 'em say or do; because else they shall Offend, and Displease one or other, which they are afraid of.
or, as Others would have they say or do; Because Else they shall Offend, and Displease one or other, which they Are afraid of.
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And Sinful Cowardice, and Meanness of Spirit, is the true Name of this Temper, though some would Adorn it with the Venerable Names of Meeknefs and Moderation.
And Sinful Cowardice, and Meanness of Spirit, is the true Name of this Temper, though Some would Adorn it with the Venerable Names of Meeknefs and Moderation.
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Direct. 2. When you have Opportunity, and any good hopes of Success, try Milder Methods at first,Direct. 2. When you have Opportunity, and any good hope's of Success, try Milder Methods At First,
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and use Fraternal Reproof, before Authoritative be called for. Tell him his fault between him and thee alone.
and use Fraternal Reproof, before Authoritative be called for. Tell him his fault between him and thee alone.
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This is the Direction of our Blessed Saviour, Mat. 18.17.
This is the Direction of our Blessed Saviour, Mathew 18.17.
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If he be not an Accustom'd, Hardened Sinner, perhaps, this will prove the best way to gain him And 'tis the Reformation of Offenders, that ought to be your End:
If he be not an Accustomed, Hardened Sinner, perhaps, this will prove the best Way to gain him And it's the Reformation of Offenders, that ought to be your End:
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By consequence therefore, 'tis your Duty and Wisdom, both to Propose and Prosecute, the Best Means in order hereunto.
By consequence Therefore, it's your Duty and Wisdom, both to Propose and Prosecute, the Best Means in order hereunto.
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Now, that you may use this Method to a Good Purpose, Let the Word of Christ dwell richly in you, with all Wisdom.
Now, that you may use this Method to a Good Purpose, Let the Word of christ dwell richly in you, with all Wisdom.
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Endeavour to Perswade those you Reprove, that you Act from Affection to them, and that you Design their Advantage.
Endeavour to Persuade those you Reprove, that you Act from Affection to them, and that you Design their Advantage.
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Be sure that you Reprove for a Fault, and be able to Prove both the Fact and the Fault,
Be sure that you Reprove for a Fault, and be able to Prove both the Fact and the Fault,
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least the Party you Reprove deny either the one or the other;
lest the Party you Reprove deny either the one or the other;
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and you be found either a False Accuser of your Brethren, or else one that sets up his own Fancy,
and you be found either a False Accuser of your Brothers, or Else one that sets up his own Fancy,
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as the Rule of Sin and Duty. Accommodate your Selves to the Age, Condition, Quality and Relation of the Party you Reprove.
as the Rule of since and Duty. Accommodate your Selves to the Age, Condition, Quality and Relation of the Party you Reprove.
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Choose Proper Seasons for this Work. Abigail deferred her Reproof of Nabal, till his Drunkenness with Wine was over;
Choose Proper Seasons for this Work. Abigail deferred her Reproof of Nabal, till his drunkenness with Wine was over;
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and 'tis as Unfit a Season, when a Man is Drunk with Passion:
and it's as Unfit a Season, when a Man is Drunk with Passion:
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For, even Jonah, at such a Time, told God himself, He did well to be Angry even to the Death.
For, even Jonah, At such a Time, told God himself, He did well to be Angry even to the Death.
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If you Reprove another immediately after he hath Reproved you, your Reproof, 'tis likely, will be Esteem'd Recrimination, or Revenge.
If you Reprove Another immediately After he hath Reproved you, your Reproof, it's likely, will be Esteemed Recrimination, or Revenge.
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If you Reprove another in Company, when it may be done as well, or, perhaps, better in Private;
If you Reprove Another in Company, when it may be done as well, or, perhaps, better in Private;
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t'will look more like the Reproach of an Enemy, than the Reproofe of a Friend; or, as if you intended rather to DEFAME, than REFORM him.
will look more like the Reproach of an Enemy, than the Reproof of a Friend; or, as if you intended rather to DEFAME, than REFORM him.
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Moreover, if the Offenders be Inferiours, such as Children, or Servants;
Moreover, if the Offenders be Inferiors, such as Children, or Servants;
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It is Advisable, many times that you Acquaint the Parents, o• Masters, before you Inform the Magistrate.
It is Advisable, many times that you Acquaint the Parents, o• Masters, before you Inform the Magistrate.
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And, it may be, the Reroof of a Godly Minister of Christ, may, in some Cases, do more good, man the Pecuniary Mulcts,
And, it may be, the Reroof of a Godly Minister of christ, may, in Some Cases, do more good, man the Pecuniary Mulcts,
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or Corporal Punishments Inflicted by the Magistrate. In a Word; Remember your Design; 'tis the Advantage and Future Innocence of such as Offend:
or Corporal Punishments Inflicted by the Magistrate. In a Word; remember your Design; it's the Advantage and Future Innocence of such as Offend:
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In order thereunto, Study to know, and Labour to Practice the Best Methods you can.
In order thereunto, Study to know, and Labour to Practice the Best Methods you can.
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And, because you are no more than Instruments in the hand of God, upon him you must Depend for Assistance, from him you may expect Success.
And, Because you Are no more than Instruments in the hand of God, upon him you must Depend for Assistance, from him you may expect Success.
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But, at the same time, Be ye not slothful in Business, But Fervent in Spirit. Serving the Lord. Rejoycing in Hope: Patient in Tribulation: Continuing Instant in Prayer;
But, At the same time, Be you not slothful in Business, But Fervent in Spirit. Serving the Lord. Rejoicing in Hope: Patient in Tribulation: Continuing Instant in Prayer;
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And the God of all Grace, who hath called us unto his Eternal Glory by Jesus Christ, And the God of all Grace, who hath called us unto his Eternal Glory by jesus christ,
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after that ye have suffered a while, make you Perfect, Stablish, Strengthen, Settle you. To him be Glory and Dominion for ever and ever. Amen. FINIS.After that you have suffered a while, make you Perfect, Establish, Strengthen, Settle you. To him be Glory and Dominion for ever and ever. Amen. FINIS.
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