I. The ill-conduct of a neighbour demands a personal rebuke.
1. This injunction supposes cognisance of another’s actions. Man was made for society, and its value consists greatly in taking an affectionate interest in those about us.
2. It is often easier for a bystander to detect a fault than for the one actively concerned in the deed. Our friend may be in ignorance of his guilt, and a word of reproof may open his eyes. What we imagined way done with intent may prove to have been thoughtlessly wrought.
3. The text inculcates what is acknowledged to be a hard duty, one which most are willing to relegate to others. We may fear some cutting retort, “Who made thee a judge over us?” We know that our neighbour’s vanity may be wounded, and he may inflict some blow in return. Perhaps the duty is most difficult when the wrong has been perpetrated upon ourselves. Pride urges us to keep silence, and we nourish a sentiment of undeserved injury which rather flatters our conception of ourselves. Yet Jesus Christ re-enforced the law.
4. Regard for God demands the observance of the text. Every transgression is sin againstHim.
5. The welfare of our neighbour requires it.
II. To rebuke a neighbour isthe surest method to prevent our hating him for his evil action.
1. Hatred proceeds from the perception of something repugnant to our feelings, and, in thecase supposed, of something that is distasteful to our moral sentiments. An outrage upon good taste is committed--a deed that is offensive to our judgment of what iscongruous to the relationship and circumstances under consideration. This just resentment will be soothed by the recantation and improvement of the transgressor consequent on the reproof administered. We learn to distinguish between the sinner and the sin.
2. Our perception of wrong is clearer and more intense when the injury is done to ourselves, and the hatred threatens to become stronger. The picture is directed towards ourselves, and we get a good front view of it. It is the more necessary, therefore, to take steps to abate ensuing enmity. We shall relieve our burdened breasts by expressing our sense of the unrighteousness of our neighbour’s behaviour, the utterance of resentment being a sentence of condemnation that satisfies to a certain extent our love of justice. Holy indignation will have been vented, and to that degree appeased.
3. On the other hand, the repression of reproof aggravates hatred. The concealment of our knowledge genders a sore that spreads till our every sight and thought of the man is one of utter dislike. By the sin of a brother we ourselves are thus betrayed into dire sin against the very purport of the Decalogue. We do not love, but hate our neighbour, and “he that hateth his brother is a murderer.” Whereas “if he hear thee, thou hast gained thy brother.” Thy reproof may be “an excellent oil, which shall not break his head.”
III. The reproof will discharge us from all guilt of tacit participation in our neighbour’s sin. The marginal rendering is preferable, “that thou bear not sin for him” or “on his account.” To witness a crime and not make an endeavour to stop it is to be an abettor of it. (S. R. Aldridge, B. A.)
On reproving sin in others
I. The Christian duty of reproving sin in others.
1. Duty to God.
(1) Filial relation.
(2) Desire for Divine glory.
(3) Conformity to mind of God.
Now from these three principles arises the duty of the Christian to reprove sin in his brother, for he may say, “I cannot sincerely love God if I do not aim to pleaseHim; I cannot be a child of God and suffer sin in my brother; I cannot be conformed to the example of Christ without aiming to counteract sin; I cannot but aim to destroy all that is opposed to the mind and will of God, and that is contrary to His glory.” Here are three principles, then, to guide us, better than any especial rule. If it be asked, Shall I do good? or, How shall I do it? or, Will it be prudent to do it now? or, May not others do it better than I?--to all these inquiries the Christian may present these three principles as an answer. The God I love is displeased by sin; He is insulted--He is dishonoured.
2. Duty to neighbour. Love him as self. No outward act of what is called “good fellowship,” no degree of goodwill or social intercourse can possibly make up for neglect of the soul. Now the exhortation in the text comes enforced by our duty to our neighbour. For what is it which is most injurious to our brother? It is sin. And shall I suffer sin on him? I should grieve, if I were to see him on the brink of a precipice or surrounded with devouring flames; if I saw that in his bosom was concealed a venomous serpent, or that he was about to lift a cup of deadly poison to his lips! And how, then, shall I suffer sin upon my brother?
II. The difficulties in the way of discharging this duty.
1. There are a number of circumstantial difficulties, but these I shall not dwell upon here.
2. The chief difficulties are in the heart of the Christian himself.
(1) The first which I shall mention, and that which will strike all, is the fear of man. This arises from--
(a) The weakness of religious principle;
(b) The strength of corruption.
(2) The love of approbation. That which is so unequivocally required by the Scriptures is too frequently disliked by the Christian, because he knows that it will bring on him a portion of contempt.
(3) The slight views we take of sin add to the difficulty. And what can prove our fallen state more than this? Oh, if we viewed sin aright, how active should we be!
(4) It is difficult, because to reprove sin requires peculiar qualifications. It requires great faithfulness. If you rebuke sin slightly, it will lead the sinner to suppose that you think slightly of it, and that may lead him to think slightly of it too. If you reprove without fidelity, you do no good. And yet joined with this must be much meekness. There must be that humble, retiring meekness which becomes a man; it is not God, it is not angels rebuking sin, but man--man rebuking, who needs to be rebuked--man who has sinned reproving man who has sinned. He who reproves, therefore, must do it with meekness, saying, “Who hath made me to differ?” There must be also authority. We must not speak slightingly, but as ambassadors of Heaven--as men speaking in the voice of God. But with this authority there must be humility; this must not be forgotten. There must be much zeal, and this zeal must be united with knowledge and judgment. Conclusion: The question may, perhaps, he asked,”Am I called upon to reprove sill at all times, and in reference to every man?” I think the principles I have laid down will furnish an answer to this question. Let us ask, Will it tend to advance the Divine glory and to promote the welfare of man? and we shall not then need any further inquiries. There may be cases--I can conceive of some such--when reproof should not be administered; there may be cases in which our neighbour should be drawn, and not driven. Yet the language of the text is positive: “Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.” In answer to the question, Is sin to be reproved at all times? I would say unquestionably not. There are times when a look will do much more than a word; there are seasons when a marked silence will do unquestionably more good than any exhortation; there are cases, also, when lightness and levity so prevail as to counteract the effect of any kind of reproof. (R. W. Sibthorp, B. D.)
Brotherly admonition
I. What brotherly reproof or correction is. It is an act of love and charity, whereby we endeavour to reduce our offending brother to repentance and reformation.
1. By words. Remonstrating to them the greatness of their sin; the scandal which they give to others, either by encouraging or saddening them; the reproach which they bring upon religion; and the danger which they bring upon their own souls.
2. Where words have proved ineffectual, we may try how deeds can prevail--prevail, I say, either to deliver them, or, at least, to deliver thine own soul from death.
(1) If they be our inferiors, over whom we have authority, either as magistrates, or parents, or the like, we ought, when admonition is fruitless, to reprove them by correction and punishment. If they will not hear they must feel rebuke. This discipline, if it be seasonably and prudently used, is so far from being any act of cruelty that it is an act of the greatest charity that can be, both to them and to others.
(2) If they be our equals, over whom we have no jurisdiction nor coercive power, we are then to rebuke them, if they continue obstinate after Christian admonition, by withdrawing ourselves from all necessary converse with them--not so as to deny them the offices of courtesy and our charitable assistance to promote their temporal good, but to break off all intimacy with them, not to make such dissolute persons our chosen companions (2Th_3:6).
And to these two things are necessarily previous and antecedent--
1. Instruction and conviction. Could we but skilfully convince our brother by representing the odiousness of such and such sins, to which we know he is addicted, possibly we might spare ourselves in that which is the most ungrateful part of this work--I mean personal reflection, and leave it to his own conscience to reprove himself, and to apply it home with “Thou art the man.” And--
2. It is necessary that we watch over our brother, not so as to be insidious spies upon him, officiously to pry into his actions, and busily to concern ourselves in all he doth.
(1) We ought so to watch over our brother as to give him timely caution if we see him in any danger through temptation or passion, and to admonish him to stand upon his guard, to recollect himself and beware he be not surprised or injured by such an approaching sin.
(2) If we have observed any miscarriages in him, we are to watch the best seasons and all the fittest circumstances in which to remind him of it, that so our reproof may be well accepted and become effectual.
II. But indeed, which is the second thing, it is not so hard a matter to know what it is as it is difficult conscientiously and faithfully to practise it
1. Many are afraid to reprove sin, lest they should incur displeasure, weaken their secular interest, ruin their dependencies, and bring some mischief upon themselves by exasperating the offenders against them. But these are poor, low, carnal considerations. Where matter of duty is in question, it is very necessary for every Christian to be of an undaunted courage and resolution.
2. Others, again, are ashamed to reprove sin. And whereas many profligate wretches glory in their shame, these, on the contrary, are ashamed of that which would be their glory. Either they doubt they shall be thought but troublesome and hypocritical inter-meddlers, or else, possibly, being conscious to themselves of many miscarriages, they suspect their reproofs will be upbraidingly retorted upon themselves; and so, by reproving the faults of others, they shall but give an occasion to have their own ripped up and exposed, and so they think it the safer way to say nothing.
III. It is a most necessary duty. The greatest good you can do in the world is to pluck up these briars and thorns with which it is overgrown.
IV. I shall give you some brief rules and directions when you ought to reprove, and how you ought to manage your reproofs, so as they may be most beneficial to your brother. And some of them shall be negatives, and others shall be positives.
1. For the negative rules take these that follow.
(1) I ought not to reprove my brother if I have no certain knowledge of his offence.
(2) It is not necessary to reprove where I have reason to conclude that others, of more prudence and interest in the party, either have already or will more effectually perform it.
(3) We ought not to give sharp reproofs for small offences.
(4) We are not to reprove those whom we have reason to believe are such desperate wretches that our reproofs would but exasperate them to sin the more for a reproof.
2. Let us now proceed to lay down some positive rules and directions for the right managing of our reproofs. And here--
(1) If thou wouldst reprove with success, observe right circumstances of time and place. And let the one be as opportune, and the other as private, as thou canst. Now, usually, it is no fit season for reproof--
(a) Presently, as soon as the sin is committed; for then the heat is not over, nor the uproar of the passions and affections appeased. In all likelihood a reproof as yet would but irritate. Nor yet--
(b) Is a time of mirth and joy fit for reproof; for that will look like a piece of envy, as if we were malicious at their prosperity, and therefore studied to cast in somewhat that might disturb them, and so they will be apt to interpret it. Nor--
(c) Is a time of exceeding great sadness and sorrow a proper season for reproof; for this will look like hostility and hatred, as if we designed utterly to overwhelm and dispatch them. But the fittest opportunity for this duty is when they are most calm, their passions hushed, and their reason (with which you are to deal) again reseated upon its throne.
(2) If thou wouldst have thy reproofs successful, reprove with all gentleness and meekness, without giving any railing or reviling terms.
(3) Though our reproofs must be meek and gentle, yet must they be quick and vivacious also; for as charity requires the one, so doth zeal the other, and the best and most equal temper is rightly to mix these two, that at once we may show meekness to his person (“For the wrath of man worketh not the righteousness of God,” Jam_1:20) and sharpness against his sin (for a remiss reprover will make but a slow penitent).
(4) Let all thyreproofs be given as secretly and privately as possibly thou canst, otherwise thou wilt seem not so much to aim at thy brother’s reformation as at his shame and confusion.
(5) Reprove not one who is greatly thy superior, unless it be at a respectful distance. Towards such we must not use downright and blunt rebukes, but rather insinuate things into them with address and artifice.
(6) If thou wouldst hard thy reproofs effectual, especially beware that thou thyself art not guilty of those sins which thou reprovest in another.
V. Some MOTIVES which may quicken you to the conscientious discharge of this duty. And here, next to the express command of Almighty God, whose authority alone ought to prevail against all the difficulties which we either find or fancy in the way of obedience thereunto, consider the great benefit which may redound both to the reprover and reproved.
1. To the reprover.
(1) Thou shalt hereby provide thyself a friend who may take the same liberty to reprove thee when it shall be needful and for thy great good.
(2) Thou wilt hereby entitle thyself to that great and precious promise (Dan_12:3).
(3) Thou shalt increase thy own graces and comforts more than possibly thou couldst do by separating thyself from them. Thy graces will be more confirmed, because reproving of others will engage thee to a greater watchfulness over thyself. Thy comforts also will be increased, because a conscientious discharge of this duty will be to thee a great evidence of the integrity and sincerity of thy heart.
2. The practice of this duty will be greatly profitable unto him that is reproved. How knowest thou but it may be a means to turn him from his iniquity? and so thou shalt prevent a multitude of sins and save a soul from death (Jam_5:20). (Bp. E. Hopkins.)
The duty of brotherly admonition or reproof
I. Explain the duty. “We are members one of another.” Then I may not act with a view to myself alone. If there be thus an obligation on me, from the very fact of my creation, to have reference in all which I do to the benefit of my brethren, how am I to shift off from myself the duty of brotherly admonition or reproof? If I see that a brother or neighbour is pursuing a course which is likely to provoke God’s wrath, and must issue in ruin, then it can be no matter of option with me; I must be altogether and grievously at fault if I “suffer sin upon him,” and do not strive to bring him to repentance and amendment. It is bound on us that we do this by word, seeking to set faithfully before the offender the bitter consequences of his offence-invoking him by his hopes and his fears that he turn away from evil. The righteous have not protested against wickedness by boldly separating themselves from it. They have denounced heresy and impiety, but they have not been sufficiently diligent in digging the gulf or throwing up the rampart between themselves and those whom they profess to rebuke.
II. State rules and motives.
1. There must be a diligent and prayerful observation of both the relative and the absolute circumstances of the offending party, so that we may decide whether the interference is likely to be spurned as an unwarrantable intrusion or provoke to additional sin.
2. Supposing that neither of these results be likely to follow, and supposing the offending party is one who, if I reproach, he may probably be advantaged by reproof, then we give, as a second rule, that an exact proportion should be preserved between the offence committed and the rebuke which it receives. It is very easy, but, at the same time, infinitely removed from all that is Christian, to upbraid the shiner in place of rebuking the sin. Whereas, if we would act up to the spirit of our text, the rebuke should never part from our lips which has not the double object of love for the offender and hatred of the offence. The brotherly correction, which alone can be expected to work its way to the heart, must bear upon itself the evident marks of having been dictated by genuine affection.
3. The reproof should be given privately rather than publicly.
4. If you hope that your admonition may carry any weight, take heed that you be not yourself chargeable with the fault that you reprove in another. The force of example is vastly greater than that of words, and the reproof which rebounds on itself leaves no permanent impression on the rock against which it was thrown.
5. These are simple rules, which you may all understand and apply. Their motives are so involved in them that it is unnecessary to multiply reasons urging to the duty under review. Enough for us to know that he who neglects the duty suffers sin on his brother; enough for us to be assured that “they who turn many to righteousness shall shine as stars for ever and ever.” And equipped with the fear of partaking in the guilt which we do not rebuke, and with the hope of securing the glories of those who turn souls to the Lord, we have all which can brace us up to the vigorous effort of checking the rule and progress of impiety. (H. Melvill, B. D.)
The duty of reproving our neighbour
I. What duty is enjoined, and what should be rebuked.
1. TO tell any one of his fault, “Thou shalt not suffer sin upon him.” Sin, therefore, is the thing we are called to reprove, or rather him that commits sin. Do all we can to convince him of his fault, and lead him in the right way.
2. Love requires that we should also warn him of error, which would naturally lead to sin.
3. Avoid reproving for anything that is disputable.
II. Who they are we are called to reprove.
1. There are some sinners we are forbidden to rebuke. “Cast not your pearls before swine.”
2. Our “neighbour” is every child of man, all that have souls to be saved.
3. The reproving is not to be done in the same degree to every one. First, it is particularly done to our parents, if needing it; then to brothers and sisters; then to relatives; then to our servants; to our fellow-citizens; members of the same religious society; watch over each other that we may not suffer sin upon our brother. To neglect this is to “hate our brother in our heart”; and “he that hateth his brother is a murderer.” It imperils our own salvation to neglect this duty.
III. What spirit and manner should mark our performance of this duty.
1. There is considerable difficulty in doing it aright. Although some are specially qualified to do it by grace, and skilful by practice. But, though difficult, we must do it; and God will aid us.
2. How most effectual? When done in “the spirit of love,” of tender goodwill fur our neighbour, as for one who is the son of our common Father, as for one for whom Christ died, that he might be a partaker of salvation.
3. Yet speak in the spirit of humility. “Not think of yourself more highly than you ought to think.” Not feeling or showing the least contempt of those whom you reprove; disclaiming all self-superiority; owning the good there is in him.
4. In the spirit of meekness. “For the wrath of man worketh not the righteousness of God.” Anger begets anger, not holiness.
5. Put no trust in yourself; in your wisdom or abilities; speak in the spirit of prayer.
6. And as for the outward manner, as well as the spirit, in which it should be done; let there be a frank outspokenness, a plain and artless declaration of disinterested love. It will pierce like lightning.
7. With great seriousness, showing that you are really in earnest. A ludicrous reproof makes little impression, or is taken ill.
8. Yet there are exceptions when a little well-placed raillery will pierce deeper than solid argument. “Answer a fool according to his folly, lest he be wise in his own eyes.”
9. Adapt the manner to the occasion. By few or many words as the situation determines; or by no words at all, but a look, a gesture, a sigh. Such silent reproof may be attended by the power of God.
10. Watch for a fair occasion. “A word spoken in season, how good it is.” Catch the time when his mind is soft and mild.
11. But should a man be left alone when intoxicated? I dare not say so; for instances are forthcoming of a reproof then having had good effects. Despise not the poor drunkard. Many of them are self-condemned, but they despair. He that tells a man there is no help for him is a liar from the beginning. “Behold the Lamb of God that taketh away the sins of the world.”
12. You that are diligent in this labour of love be not discouraged. You have need of patience. (John Wesley, M. A.)
Brotherly reproof
Cana physician show his love better than by telling his patient his disease, and declaring unto him the means whereby to cure it? Can a man, meeting his brother wandering out of his way in hills and dales, in woods and wildernesses, show his love better unto him than by bringing him into the way, and laying his error before his face? So that no man can give a sounder testimony of his sincere heart and unfeigned love toward his brother than by dealing plainly with him when he walketh not uprightly. For a friend is unto the soul as physic unto the body, and the admonishing of our brother is as the director of a traveller. Let us therefore suffer the word of exhortation. Knowing that such as are out of order must be admonished, the feeble-minded must be comforted, the weak must be strengthened, the evil must be reproved, the obstinate must be terrified and threatened. And let us not fret and rage against our brethren when we are checked and controlled for our sins. It is a sign we are persuaded and resolved to continue in our sins when we cannot abide to be reproved, but are ready to say with Ahab: “Hast thou found me, O mine enemy?” The Word of God is good to him that walketh uprightly; and we shall find in the end, that open rebuke is better than secret love; yea, that the wounds of a lover are faithful, and the kisses of an enemy are pleasant. (W. Attersoll.)
Gentleness in reproof
Itis written of Andrew Fuller that he could rarely be faithful without being severe; and, in giving reproof, he was often betrayed into intemperate zeal. Once, at a meeting of ministers, he took occasion to correct an erroneous opinion delivered by one of his brethren, and he laid on his censure so heavily that Ryland called out vehemently, in his own peculiar tone of voice, “Brother Fuller! Brother Fuller! you can never admonish a mistaken friend but you must take up a sledge-hammer and knock his brains out.” Gentleness and affection should be evident in all our remonstrances; if nail be dipped in oil it will drive the more readily. There is a medium in our vehemence which discretion will readily suggest: we must not drown a child in washing it, nor cut off a man’s foot to cure a corn. (C. H. Spurgeon.)
A successful reprover
Instead of a long enumeration of the qualities required in a successful reprover, we instance the case of Dr. Waugh. “At one of the half-yearly examinations at the Protestant Dissenters’ Grammar School, Mill Hill, the headmaster informed the examiners that he had been exceedingly tried by the misconduct and perverseness of a boy who had done something very wrong, and who, though he acknowledged the fact, could not be brought to acknowledge the magnitude of the offence. The examiners were requested to expostulate with the boy, and try if he could be brought to feel and deplore it. Dr. Waugh was solicited to undertake the task, and the boy was, in consequence, brought before him. ‘How long have you been in the school, my boy?’ asked the doctor. ‘Four months, sir.’ ‘When did you hear from your father last?’ ‘My father’s dead, sir.’ ‘Ah! alas the day! ‘tis a great loss--a great loss, that of a father; but God can make it up to you, by giving you a tender, affectionate mother.’ On this the boy, who had previously seemed as hard as a flint, began to soften. The doctor proceeded: ‘Well, laddie, where is your mother?’ ‘On her vow-age home from India, sir.’ ‘Ay I good news for you, my boy. Do you love your mother?’ ‘Yes, sir.’ ‘And do you expect to see her soon?’ ‘Yes, sir.’ ‘Do you think she loves you?’ ‘Yes, sir, I am sure of it.’ ‘Then think, my dear laddie, think of her feelings when she comes home, and finds that, instead of your being in favour with every one, you are in such deep disgrace as to run the risk of expulsion, and yet are too hardened to acknowledge that you have done wrong. Winna ye break your poor mother’s heart, think ye? Just think o’ that, my lad.’ The little culprit burst into a flood of tears, acknowledged his fault, and promised amendment.” (C. H. Spurgeon.)
Reproving a swearer
Iwill give you an instance of how you ought to reprove the swearer, which I know to be true. It was by a friend of mine, and I don’t mind telling you his name. He was a clergyman, now dead; he wrote some very valuable books; his name was Benjamin Field. He was staying at a Brighton boarding-house. At dinner, at the boarding-house, a young officer in the army swore. At the dinner-table Mr. Field took no notice at all. He waited his opportunity. In the evening, when Mr. Field came in from his walk, he found this young man alone in the drawing-room. He said to him, “Sir, you hurt my feelings very much at dinner.” The young gentleman said, “Did I? I am exceedingly sorry. I don’t know what you refer to. Did I speak of a friend of yours in a way you did not like?” “That is exactly what you did,” Mr. Field replied. “You spoke of my greatest Friend in a way I did not like at all. You swore. And God is my greatest Friend. And you spoke of my greatest Friend in a way that pained me very much, and pained Him.” Mr. Field talked to this young man a great deal; and he asked Mr. Field, before he left the room, to pray that God would forgive him, and he did so; and every day, while Mr. Field stayed at Brighton, he went up to that young man’s bedroom in the morning of the day, and prayed with him. That was the way to reprove him. The result was, I believe, that young man was converted, turned to God by Mr. Field reproving him for swearing. (J. Vaughan.)
Reproof a Christian duty
Who is so kind and gentle as the surgeon with his knife? He that is to be cut cries, but cut he is; he that is to be cauterised cries, but cauterised he is. This is not cruelty: on no account let that surgeon’s treatment be called cruelty. Cruel he is against the wounded part, that the patient may be cured; for if the wound be softly dealt with, the man is lost. Thus, then, I would advise that we love our brethren howsoever they may have sinned against us: that we let not affection toward them depart out of our hearts; and that, when need is, we exercise discipline toward them, lest by relaxation of discipline wickedness increase. (St. Augustine.)
Reproof hindered by consciousness of personal imperfection
A person who objects to tell a friend of his faults because he has faults of his own acts as a surgeon would who should refuse to dress another person’s wounds because he had a dangerous one himself. (R. Cecil.)
Meekness in reproving
Aparishioner, notoriously culpable for his inadequate discharge of certain official duties, received a private remonstrance from his pastor, Dean Alford, the force of which he attempted to evade by angrily retorting with a charge of negligence. In the course of the day the following was sent to him by the vicar: “Regarding my own pastoral deficiencies, I heartily thank you. I am deeply aware that I am not sufficient for these things, and only wish my place were better filled. At the same time the deficiencies of one man do not excuse another. Let us both strive, and pray that we may be found diligent in our business, fervent in spirit, serving the Lord our God, and do our best to live in charity and peace with one another, and with all men.
Believe me, your affectionate minister and friend, Henry Alford.”
Firmness in rebuke
When John Coleridge Patteson was at, Eton he was secretary of the cricket eleven. The boys of the cricket and beat clubs had an annual dinner at the hotel at Slough. On these occasions songs of a low moral tone were sometimes sung. Patteson gave notice beforehand that he would not tolerate this, and one of the lads having begun such a song, and no notice being taken of his immediate remonstrance, he rose and left the dinnertable, a few others doing the same. He followed up this protest with an intimation that he must leave the club unless an apology were made; and his firmness gained the point and secured a condemnation of the abuse.
Beneficial rebuke
A most profane swearer in the Royal Engineers was remonstrated with by Sergeant Marjouram in New Zealand. He was disposed to be angry with his reprover, but the latter said to him: “Well, if I were to get behind your back and now and then give you a gentle push down the road to hell, I suppose you would think me a better friend than you do now for warning you before it be too late.” The man’s face quivered with emotion, and he rushed from the place He soon returned however and exclaimed to his companions: “I’ll tell you what, chaps--I’m not going to lead this sort of life any longer, and to-morrow I shall begin a change:” Formerly the majority of his words were oaths, but from that day to the time of recording the incident, Marjouram did not hear him use one.
