WHen the Iewish Christians had formed themselves into an established Church, and were become considerable for their number as well as for their zeal and devotion, their obstinate Brethren thought it high time for their own security, at least to weaken and divide them,
WHen the Jewish Christians had formed themselves into an established Church, and were become considerable for their number as well as for their zeal and devotion, their obstinate Brothers Thought it high time for their own security, At least to weaken and divide them,
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Sometimes, when they had any encouragement, or connivence from the Roman Power, they set upon them with rage and fury, spoiling their goods, and threatning their lives:
Sometime, when they had any encouragement, or connivance from the Roman Power, they Set upon them with rage and fury, spoiling their goods, and threatening their lives:
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Sometimes, they suggested to them the mighty veneration, which their whole Nation alwayes had for Moses and the Law, and what an infinite scandal and dishonour it would be to them all, to have that Law, which was delivered by Angels, confirmed by Miracles, established by Prophets, admired by the Gentiles,
Sometime, they suggested to them the mighty veneration, which their Whole nation always had for Moses and the Law, and what an infinite scandal and dishonour it would be to them all, to have that Law, which was Delivered by Angels, confirmed by Miracles, established by prophets, admired by the Gentiles,
and had continued among them for so many Ages, now of a sudden to be laid aside for the sake of a new institution, that expressed no more regard to them than to any other Nation in the World.
and had continued among them for so many Ages, now of a sudden to be laid aside for the sake of a new Institution, that expressed no more regard to them than to any other nation in the World.
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And so great was the love which the Iews had to their own Countrey and Religion, such an opinion was generally received among them of the peculiar favour of God towards them, that they who could not be shocked by persecution, were in danger of being overcome by flattery.
And so great was the love which the Iews had to their own Country and Religion, such an opinion was generally received among them of the peculiar favour of God towards them, that they who could not be shocked by persecution, were in danger of being overcome by flattery.
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From hence the Author of this Epistle make it his business to shew the excellency of Christ above Moses, and of his institution above that of the Law, in respect of the Priesthood and Sacrifices, and the benefits which come by them;
From hence the Author of this Epistle make it his business to show the excellency of christ above Moses, and of his Institution above that of the Law, in respect of the Priesthood and Sacrifices, and the benefits which come by them;
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and that although this new and living way were but lately discovered, yet it was that which was alwayes designed by God, foreseen by the Patriarchs, foretold by the Prophets,
and that although this new and living Way were but lately discovered, yet it was that which was always designed by God, foreseen by the Patriarchs, foretold by the prophets,
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and longed for by good men as the Consolution of Israel: and it could be no more disparagement to Moses and the Prophets to yield to the Glories of the Kingdom of the Messias, than it is to the Stars not to be seen when the light of the Sun appears.
and longed for by good men as the Consolution of Israel: and it could be no more disparagement to Moses and the prophets to yield to the Glories of the Kingdom of the Messias, than it is to the Stars not to be seen when the Light of the Sun appears.
But besides these, there were some among them capable of being wrought upon by other kind of arguments, such I mean, who out of a sudden transport of zeal,
But beside these, there were Some among them capable of being wrought upon by other kind of Arguments, such I mean, who out of a sudden transport of zeal,
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and the pleasures of this World: these were the Persons whom the Apostle, not without reason, expresses the greatest jealousie of, as in danger of Apostasie:
and the pleasures of this World: these were the Persons whom the Apostle, not without reason, Expresses the greatest jealousy of, as in danger of Apostasy:
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and therefore in many places of this Epistle, he represents to them the dreadful consequences of such an Apostasie, for it was no less than crucifying the Son of God afresh and putting him to an open shame;
and Therefore in many places of this Epistle, he represents to them the dreadful consequences of such an Apostasy, for it was no less than crucifying the Son of God afresh and putting him to an open shame;
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and therefore he bids them consider, what punishment such persons would deserve at the hands of God into which they must fall, and what hopes there could be of pardon for those who so openly rejected the only means of obtaining it;
and Therefore he bids them Consider, what punishment such Persons would deserve At the hands of God into which they must fallen, and what hope's there could be of pardon for those who so openly rejected the only means of obtaining it;
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so, whatever these warping Christians might pretend, as to zeal for the Law, and their ancient Religion, the bottom of all was a principle of infidelity, not arising from want of sufficient reason to convince them,
so, whatever these warping Christians might pretend, as to zeal for the Law, and their ancient Religion, the bottom of all was a principle of infidelity, not arising from want of sufficient reason to convince them,
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To this end, he puts them in mind of the case of their Fore-fathers in the Wilderness, who wanted no arguments to convince them of Gods Goodness and Providence;
To this end, he puts them in mind of the case of their Forefathers in the Wilderness, who wanted no Arguments to convince them of God's goodness and Providence;
yet nothing would satisfie them, but they were still murmuring and complaining, till at last God sware in his wrath that they should not enter into his rest.
yet nothing would satisfy them, but they were still murmuring and complaining, till At last God sware in his wrath that they should not enter into his rest.
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And since you all acknowledge, they had reason enough to be satisfied, but out of an obstinate and stubborn humour hardned their hearts in the day of temptation in the Wilderness;
And since you all acknowledge, they had reason enough to be satisfied, but out of an obstinate and stubborn humour hardened their hearts in the day of temptation in the Wilderness;
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and do not look upon this advice as vain and needless to you that are called the believing Iews, but you have cause to be very watchful over one another, especially in this Tempting Age, exhorting one another daily while it is called to day,
and do not look upon this Advice as vain and needless to you that Are called the believing Iews, but you have cause to be very watchful over one Another, especially in this Tempting Age, exhorting one Another daily while it is called to day,
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As though he had said to them, You who now glory in the name of Believers, and are hitherto as forward as any in the profession of Christianity, do not think your selves to be above the need of any helps to confirm your faith,
As though he had said to them, You who now glory in the name of Believers, and Are hitherto as forward as any in the profession of Christianity, do not think your selves to be above the need of any helps to confirm your faith,
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3. The care that all Christians ought to have to prevent being hardned through the Deceitfulness of sin: Lest any of you, &c. 1. The Danger men are in of being hardned through the deceitfulness of sin, though they have the most powerful Motives and Engagements against it.
3. The care that all Christians ought to have to prevent being hardened through the Deceitfulness of since: Lest any of you, etc. 1. The Danger men Are in of being hardened through the deceitfulness of since, though they have the most powerful Motives and Engagements against it.
and of faith towards God, of the doctrine of baptisms and of laying on of hands (for the miraculous gifts of the Holy Ghost) and of the resurrection of the dead and of eternal judgement.
and of faith towards God, of the Doctrine of baptisms and of laying on of hands (for the miraculous Gifts of the Holy Ghost) and of the resurrection of the dead and of Eternal judgement.
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than what is contained in these fundamentals of Christianity? But we shall find that no Motives have ever been great enough to restrain those from sin, who have secretly loved it,
than what is contained in these fundamentals of Christianity? But we shall find that no Motives have ever been great enough to restrain those from since, who have secretly loved it,
Such is the frame and condition of humane nature considered in it self, so great are the advantages of reason and consideration for the government of our actions,
Such is the frame and condition of humane nature considered in it self, so great Are the advantages of reason and consideration for the government of our actions,
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For why should we suppose the generality of mankind to betray so much folly, as to act unreasonably and against the common interest of their own kind? as all those do, that yield to the temptations of sin:
For why should we suppose the generality of mankind to betray so much folly, as to act unreasonably and against the Common Interest of their own kind? as all those do, that yield to the temptations of since:
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They who have with the greatest judgement and care searched into the nature and first principles of humane Societies, have all agreed that the chief end and design of men in joyning together was,
They who have with the greatest judgement and care searched into the nature and First principles of humane Societies, have all agreed that the chief end and Design of men in joining together was,
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and that in order to this, certain Laws of Iustice, Equity, Mercy, Truth, Gratitude, Temperance, as well as of Subjection to Government, ought to be inviolably observed by men.
and that in order to this, certain Laws of justice, Equity, Mercy, Truth, Gratitude, Temperance, as well as of Subjection to Government, ought to be inviolably observed by men.
how comes it to pass, that men being joyned in these Societies for such ends, make so little Conscience of the practice of them? How come so many to live,
how comes it to pass, that men being joined in these Societies for such ends, make so little Conscience of the practice of them? How come so many to live,
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but if wit, and education, and Philosophy had been the most effectual means to reclaim men from sin, where should we have looked more for the flourishing of vertue,
but if wit, and education, and Philosophy had been the most effectual means to reclaim men from since, where should we have looked more for the flourishing of virtue,
than in Greece and Rome? And yet in those times, when all the accomplishments of wit were at the highest in those places, the manners of men were sunk into the greatest filth of debauchery.
than in Greece and Room? And yet in those times, when all the accomplishments of wit were At the highest in those places, the manners of men were sunk into the greatest filth of debauchery.
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It would make one astonished to read the admirable discourses of their Philosophers, and to consider the strange height that eloquence and wit were arrived to among their Orators and Poets; and then to compare the account given of the manners of the Gentile World, not only by their own Satyrists, but by the Apostles in their several Epistles: What a monstrous Catalogue of sins do we meet with in the first Chapter to the Romans? of sins of so deep a dye,
It would make one astonished to read the admirable discourses of their Philosophers, and to Consider the strange height that eloquence and wit were arrived to among their Orators and Poets; and then to compare the account given of the manners of the Gentile World, not only by their own Satirists, but by the Apostles in their several Epistles: What a monstrous Catalogue of Sins do we meet with in the First Chapter to the Romans? of Sins of so deep a die,
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and of so horrid a nature, and such an Inventory of all sorts of Wickedness, that one might imagine the Apostle had been rather describing some vision of Hell than the seat of the Roman Empire.
and of so horrid a nature, and such an Inventory of all sorts of Wickedness, that one might imagine the Apostle had been rather describing Some vision of Hell than the seat of the Roman Empire.
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To the same purpose he speaks of the Corinthians and Ephesians, who thought themselves behind none of the Greeks of that Age in the breeding then most in Vogue;
To the same purpose he speaks of the Corinthians and Ephesians, who Thought themselves behind none of the Greeks of that Age in the breeding then most in Vogue;
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but we need not instance in particulars, when S. Peter calls it in general the will of the Gentiles, to live in lasciviousness, lusts, excess of wine, revellings and banquetings, as well as abominable Idolatries; and S. Iohn in short saith, the whole world lyeth in wickedness.
but we need not instance in particulars, when S. Peter calls it in general the will of the Gentiles, to live in lasciviousness, Lustiest, excess of wine, revellings and banquetings, as well as abominable Idolatries; and S. John in short Says, the Whole world lies in wickedness.
neither do I think it reasonable to lay it wholly on the bad examples of the teachers of vertue, knowing how malicious the worst of men are in endeavouring to make those who seem to be better, to be as bad as themselves:
neither do I think it reasonable to lay it wholly on the bad Examples of the Teachers of virtue, knowing how malicious the worst of men Are in endeavouring to make those who seem to be better, to be as bad as themselves:
1. Separating Religion and Morality from each other. When their Religion was placed in some solemn Rites, and pompous Ceremonies, and costly Sacrifices;
1. Separating Religion and Morality from each other. When their Religion was placed in Some solemn Rites, and pompous Ceremonies, and costly Sacrifices;
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When once the people had swallowed that pernicious principle, that Morality was no part of their Religion, they had no great regard to the good or evil of their actions,
When once the people had swallowed that pernicious principle, that Morality was no part of their Religion, they had no great regard to the good or evil of their actions,
And what could all the precepts of Philosophers, or sayings of wise men signifie to those who were so far from looking on vertue as any necessary part of their Religion, that they thought those fit to be worshipped for Gods, whom they never believed to have been good men?
And what could all the Precepts of Philosophers, or sayings of wise men signify to those who were so Far from looking on virtue as any necessary part of their Religion, that they Thought those fit to be worshipped for God's, whom they never believed to have been good men?
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2. When they had thus rendred vertue unnecessary, by making it no part of their Religion, the next thing was to make it appear ridiculous; which was a certain way to make Fools out of love with it;
2. When they had thus rendered virtue unnecessary, by making it no part of their Religion, the next thing was to make it appear ridiculous; which was a certain Way to make Fools out of love with it;
at last Aristophanes (having a Comical Wit whereby he was able to make any thing seem ridiculous although he knew very well the Wisdom and Learning of Socrates; yet) to please and humour the people, he brings him upon the Stage,
At last Aristophanes (having a Comical Wit whereby he was able to make any thing seem ridiculous although he knew very well the Wisdom and Learning of Socrates; yet) to please and humour the people, he brings him upon the Stage,
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and represents his grave instructions after such a manner, as turn'd all into a matter of laughter to the people of Athens: which did more mischief to the reputation of Vertue among them,
and represents his grave instructions After such a manner, as turned all into a matter of laughter to the people of Athens: which did more mischief to the reputation of Virtue among them,
but it is very easie by ridiculous postures, and mimical gestures, and profane similitudes, to put so grave and modest a thing as vertue is out of Countenance, among those who are sure to laugh on the other side.
but it is very easy by ridiculous postures, and mimical gestures, and profane Similitudes, to put so grave and modest a thing as virtue is out of Countenance, among those who Are sure to laugh on the other side.
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but when was the world made up of such? and therefore it signifies very much to the mischief of those, who have not the courage to love despised vertue; nor to defend a Cause that is laughed down. And to these I may now add,
but when was the world made up of such? and Therefore it signifies very much to the mischief of those, who have not the courage to love despised virtue; nor to defend a Cause that is laughed down. And to these I may now add,
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and therefore I cannot think that bare example were enough to corrupt the World if there were not some antecedent inclination in humane nature to the practice of evil.
and Therefore I cannot think that bore Exampl were enough to corrupt the World if there were not Some antecedent inclination in humane nature to the practice of evil.
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if there were nothing but the bare example to move? But that inclination being considered, we may easily give an account of the ill consequence which the bad examples of those who are to direct and encourage others in vertue, must needs be of to the rest of mankind.
if there were nothing but the bore Exampl to move? But that inclination being considered, we may Easily give an account of the ill consequence which the bad Examples of those who Are to Direct and encourage Others in virtue, must needs be of to the rest of mankind.
Xenophon was not without reason so much displeased, when he saw some of the best of Socrates his Disciples, make their Court to Dionysius in Sicilie; knowing how inconsistent the reputation of vertue is, with the very suspicion of Flattery: and that nothing makes great men more suspicious of vertue, than when they see Philosophers become Flatterers, and carrying on the restless designs of ambition under the pretence of teaching the art of contentment to others.
Xenophon was not without reason so much displeased, when he saw Some of the best of Socrates his Disciples, make their Court to Dionysius in Sicily; knowing how inconsistent the reputation of virtue is, with the very suspicion of Flattery: and that nothing makes great men more suspicious of virtue, than when they see Philosophers become Flatterers, and carrying on the restless designs of ambition under the pretence of teaching the art of contentment to Others.
Upon such grounds as these, all the Motives to vertue contained in the Writings and instructions of Philosophers lost their due force and efficacy on the minds of the people, who were rather more hardned in their sins by these disadvantages which attended the means that were used to reclaim them from the practice of them.
Upon such grounds as these, all the Motives to virtue contained in the Writings and instructions of Philosophers lost their due force and efficacy on the minds of the people, who were rather more hardened in their Sins by these disadvantages which attended the means that were used to reclaim them from the practice of them.
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and recommended with so much advantage to the World, by the examples of those who delivered them? The great arguments of Christianity against the practice of sin are not drawn from any uncertain Topicks, or nice and curious speculations;
and recommended with so much advantage to the World, by the Examples of those who Delivered them? The great Arguments of Christianity against the practice of since Are not drawn from any uncertain Topicks, or Nicaenae and curious speculations;
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And however prone men are to be deceived with vain words, yet let them look to themselves, God will not be mocked, (however men may be) for because of these things the wrath of God will come upon the Children of disobedience.
And however prove men Are to be deceived with vain words, yet let them look to themselves, God will not be mocked, (however men may be) for Because of these things the wrath of God will come upon the Children of disobedience.
and to live in the practice of their former sins, Let the time past of your life suffice you, saith S. Peter, to have wrought the will of the Gentiles, i. e.
and to live in the practice of their former Sins, Let the time past of your life suffice you, Says S. Peter, to have wrought the will of the Gentiles, i. e.
To be a Christian then was all one as of a loose, profane, dissolute person to become sober, religious, exact in his conversation To put on Christ, was but another phrase, for making no provision for the flesh to fulfil the lusts thereof;
To be a Christian then was all one as of a lose, profane, dissolute person to become Sobrium, religious, exact in his Conversation To put on christ, was but Another phrase, for making no provision for the Flesh to fulfil the Lustiest thereof;
when the niceties of disputes, and the subtle artifices of men of corrupt minds had not yet debauched the notion of Christianity, to reconcile it with the lusts of men.
when the niceties of disputes, and the subtle artifices of men of corrupt minds had not yet debauched the notion of Christianity, to reconcile it with the Lustiest of men.
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or to be as fierce and earnest for every doubtful opinion and uncertain custome, as if the substance of Christianity were like Epicurus his World made up of a great number of very small and restless Atomes.
or to be as fierce and earnest for every doubtful opinion and uncertain custom, as if the substance of Christianity were like Epicurus his World made up of a great number of very small and restless Atoms.
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This is the true Idea of a Christian, and not a meer Idea; but such as every one that owns himself to be a Christian is bound by the most Sacred vow of Christianity in Baptism to be like;
This is the true Idea of a Christian, and not a mere Idea; but such as every one that owns himself to be a Christian is bound by the most Sacred Voelli of Christianity in Baptism to be like;
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or honour of Christianity, or their own most solemn engagements can restrain men from the practice of sin, we see that those who are Christians, are under the most powerful motives and engagements against it.
or honour of Christianity, or their own most solemn engagements can restrain men from the practice of since, we see that those who Are Christians, Are under the most powerful motives and engagements against it.
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who had seen the miraculous operations of the Holy Ghost for confirming the doctrine and Motives of Christianity; nay who had themselves been made partakers of the Holy Ghost, and had tasted of this Heavenly gift,
who had seen the miraculous operations of the Holy Ghost for confirming the Doctrine and Motives of Christianity; nay who had themselves been made partakers of the Holy Ghost, and had tasted of this Heavenly gift,
yet after all these things, the Apostle expresses a more than ordinary jealousie lest any of them should fall away, and their hearts be hardned through the deceitfulness of sin.
yet After all these things, the Apostle Expresses a more than ordinary jealousy lest any of them should fallen away, and their hearts be hardened through the deceitfulness of since.
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and giving way to the temptations of honour and pleasure (which was the case of Critias and Alcibiades) may by degrees lose the force of all the Motives to vertue and consequently the vertue it self.
and giving Way to the temptations of honour and pleasure (which was the case of Critias and Alcibiades) may by Degrees loose the force of all the Motives to virtue and consequently the virtue it self.
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It is agreed by all men who understand any thing in these matters, that even Grace, although it be the effect of a divine power on the minds of men, is of it self capable of being lost;
It is agreed by all men who understand any thing in these matters, that even Grace, although it be the Effect of a divine power on the minds of men, is of it self capable of being lost;
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the great dispute is, whether it may be lost past all recovery? But as we have no more reason to set any bounds to the Grace of God in mens Recovery,
the great dispute is, whither it may be lost passed all recovery? But as we have no more reason to Set any bounds to the Grace of God in men's Recovery,
so we ought to consider, that there is such a falling away mentioned by the Apostle, of those who have been once enlightned, of which, he saith, it is impossible to renew them again to repentance:
so we ought to Consider, that there is such a falling away mentioned by the Apostle, of those who have been once enlightened, of which, he Says, it is impossible to renew them again to Repentance:
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and that Scripture deals with all persons in its exhortations, and adomonitions, and threatnings, as if they were capable of falling to the utmost degree:
and that Scripture deals with all Persons in its exhortations, and adomonitions, and threatenings, as if they were capable of falling to the utmost degree:
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and to suppose that thing impossible to be done, which the gravest counsels, and the most vehement perswasions are used to keep men from the doing of, is to make a severe reflection on the wisdom of them that give them.
and to suppose that thing impossible to be done, which the Gravest Counsels, and the most vehement persuasions Are used to keep men from the doing of, is to make a severe reflection on the Wisdom of them that give them.
but bids the most forward believers beware of an evil heart of unbelief; and those who had been most softned by repentance, take heed of being hardned through the deceitfulness of sin.
but bids the most forward believers beware of an evil heart of unbelief; and those who had been most softened by Repentance, take heed of being hardened through the deceitfulness of since.
2. But what kind of deceitfulness is this in sin, that the best and wisest men are so much caution'd against it? What irresistible charms doth it use to draw men into its snares? with what infusion doth it so far intoxicate mankind to make them dote upon it, against the convictions of Reason,
2. But what kind of deceitfulness is this in since, that the best and Wisest men Are so much cautioned against it? What irresistible charms does it use to draw men into its snares? with what infusion does it so Far intoxicate mankind to make them dote upon it, against the convictions of Reason,
and dictates of Conscience, and the power of perswasion, and the most solemn and repeated Vows and Promises against it? nay to make men pursue it, to such a degree as rather to be damned for it than forsake it? If we were to consider this only by Reason, we could imagine nothing less than that sin at one time or other hath laid such a mighty obligation on mankind, that rather than part with it, the greater part of men, out of meer gratitude, would be content to suffer for ever with it:
and dictates of Conscience, and the power of persuasion, and the most solemn and repeated Vows and Promises against it? nay to make men pursue it, to such a degree as rather to be damned for it than forsake it? If we were to Consider this only by Reason, we could imagine nothing less than that sin At one time or other hath laid such a mighty obligation on mankind, that rather than part with it, the greater part of men, out of mere gratitude, would be content to suffer for ever with it:
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and of those who know how dearly they must suffer for it in another World? And yet to assoil this difficulty, we have only two Accounts to give how sin comes to deceive mankind so generally, so fatally;
and of those who know how dearly they must suffer for it in Another World? And yet to assoil this difficulty, we have only two Accounts to give how since comes to deceive mankind so generally, so fatally;
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1. By subtle insinuations. The great Masters of pleading in ancient times have told us, that there are some Causes which are never to be managed by plain and downright reasonings, (because they are too weak to bear that method of handling) and then they bid men have a care in their beginning, of coming close to the business;
1. By subtle insinuations. The great Masters of pleading in ancient times have told us, that there Are Some Causes which Are never to be managed by plain and downright reasonings, (Because they Are too weak to bear that method of handling) and then they bid men have a care in their beginning, of coming close to the business;
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but they must fetch a compass about, and by secret arts and degrees insinuate themselves into the good opinion of the Judges before they are aware of it.
but they must fetch a compass about, and by secret arts and Degrees insinuate themselves into the good opinion of the Judges before they Are aware of it.
but it makes use of these arts of insinuation. 1. It endeavours to raise a good opinion of it self by false colours and representations of things. 2. When it hath done that, it draws men on by degrees to the practice of it. 3. When men are engaged in the practice of sin,
but it makes use of these arts of insinuation. 1. It endeavours to raise a good opinion of it self by false colours and representations of things. 2. When it hath done that, it draws men on by Degrees to the practice of it. 3. When men Are engaged in the practice of since,
whether they be from God, or Nature, from Reason or Conscience, as long as they are restraints, they look on them as inconsistent with their notion of liberty.
whither they be from God, or Nature, from Reason or Conscience, as long as they Are restraints, they look on them as inconsistent with their notion of liberty.
And next to those who threaten men with punishments in another World for what they do amiss in this, they account those the greatest Fools that first found out the distinction of good and evil,
And next to those who threaten men with punishments in Another World for what they do amiss in this, they account those the greatest Fools that First found out the distinction of good and evil,
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and just and unjust in the actions of men, What Fools (say they) were they to fasten dishonourable and reproachful names on some of the most pleasant and beneficial actions of life? For thus a man is debarred that noble and manly Vice of Drunkenness for fear of losing the reputation of Sobriety;
and just and unjust in the actions of men, What Fools (say they) were they to fasten dishonourable and reproachful names on Some of the most pleasant and beneficial actions of life? For thus a man is debarred that noble and manly Vice of drunkenness for Fear of losing the reputation of Sobriety;
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But if there must be some restraints upon men, then we are to consider what restraints are just and reasonable, within whose bounds we are to contain our selves;
But if there must be Some restraints upon men, then we Are to Consider what restraints Are just and reasonable, within whose bounds we Are to contain our selves;
and whatever tends to the dishonour of God, to the injury of others, or to our own destruction, it is all the reason in the World we should abstain from.
and whatever tends to the dishonour of God, to the injury of Others, or to our own destruction, it is all the reason in the World we should abstain from.
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And so this imaginary notion of a boundless liberty will appear to be only one of the false colours that sin puts upon evil actions, on purpose to tempt men to the commission of them.
And so this imaginary notion of a boundless liberty will appear to be only one of the false colours that since puts upon evil actions, on purpose to tempt men to the commission of them.
and hurries a man on with the impetuous violence of passions, without considering the mischievous consequence which attends it, either as to his honour in this World, or his salvation in another.
and hurries a man on with the impetuous violence of passion, without considering the mischievous consequence which attends it, either as to his honour in this World, or his salvation in Another.
This danger which attends the pleasures of sin was well represented in one of the Eastern Parables, of a man violently pursued by Wild Beasts to the top of a Precipice, where there was a Tree growing on the side of a great lake,
This danger which attends the pleasures of since was well represented in one of the Eastern Parables, of a man violently pursued by Wild Beasts to the top of a Precipice, where there was a Tree growing on the side of a great lake,
But besides these soft and voluptuous sinners, (who are easily deceived and hardly drawn out of the snares they fall into) there are others of a more busie, restless,
But beside these soft and voluptuous Sinners, (who Are Easily deceived and hardly drawn out of the snares they fallen into) there Are Others of a more busy, restless,
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It is supposed by some, that when the Devil tempted Christ with the offers of the Kingdoms of this world, if he would fall down and worship him, he did not know, who he was,
It is supposed by Some, that when the devil tempted christ with the offers of the Kingdoms of this world, if he would fallen down and worship him, he did not know, who he was,
But surely the Devil thought him some extraordinary person, or else he would never have made so large an offer at first, viz. of no less than all the Kingdoms of the World, whereas very much less than one of these hath served to corrupt and debauch the minds of many who have been great pretenders to Piety and Vertue.
But surely the devil Thought him Some extraordinary person, or Else he would never have made so large an offer At First, viz. of no less than all the Kingdoms of the World, whereas very much less than one of these hath served to corrupt and debauch the minds of many who have been great pretenders to Piety and Virtue.
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It was indeed somewhat a hard condition the Devil joyned with his offer, to fall down and Worship him, because he then designed not only a Victory but a Triumph;
It was indeed somewhat a hard condition the devil joined with his offer, to fallen down and Worship him, Because he then designed not only a Victory but a Triumph;
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but with others he conceals the condition and draws them on by degrees, still rising higher and higher in his temptations, thereby feeding and enlarging their desires;
but with Others he conceals the condition and draws them on by Degrees, still rising higher and higher in his temptations, thereby feeding and enlarging their Desires;
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till the love of this World hath gotten such an entire possession of their hearts, that they scarce ever in good earnest think of another till their souls are passing into it.
till the love of this World hath got such an entire possession of their hearts, that they scarce ever in good earnest think of Another till their Souls Are passing into it.
2. But when sin hath so far insinuated it self to bring men to a better opinion of it, it doth not presently hurry them on to the greatest height of wickedness;
2. But when since hath so Far insinuated it self to bring men to a better opinion of it, it does not presently hurry them on to the greatest height of wickedness;
He is very uneasie to himself, and wisheth a thousand times he had never committed the sin, rather than to feel such horrour and disquiet in his mind, upon the sense of it.
He is very uneasy to himself, and wishes a thousand times he had never committed the since, rather than to feel such horror and disquiet in his mind, upon the sense of it.
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But if this doth not make him presently repent, and resolve never to be guilty again of the same folly, (as in all reason it ought to do) then by time and company he wears off the impression of his guilt,
But if this does not make him presently Repent, and resolve never to be guilty again of the same folly, (as in all reason it ought to do) then by time and company he wears off the impression of his guilt,
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and can bear his part in that hellish Concert: and he that was so hardly brought to be wicked himself, may in a little time (as some men are strange proficients in wickedness) tempt and encourage others to the practice of it.
and can bear his part in that hellish Concert: and he that was so hardly brought to be wicked himself, may in a little time (as Some men Are strange proficients in wickedness) tempt and encourage Others to the practice of it.
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For whatever is become of Conscience, they may have such a sense of reputation left, that they would not be thought Fools, and be contemned and despised by others.
For whatever is become of Conscience, they may have such a sense of reputation left, that they would not be Thought Fools, and be contemned and despised by Others.
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Thus the greatest sinners love to herd themselves in a croud, and think it some poor defence for their sins, that they would have others believed to be as bad as they:
Thus the greatest Sinners love to heard themselves in a crowd, and think it Some poor defence for their Sins, that they would have Others believed to be as bad as they:
then all the weaknesses, and indiscretions of such, are sure to be enquired after, that so what is accounted vertue, may be thought only natural sourness of temper,
then all the Weaknesses, and indiscretions of such, Are sure to be inquired After, that so what is accounted virtue, may be Thought only natural sourness of temper,
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But if any such should be found in a miscarriage, what Joy and Triumph doth this make? what load of circumstances and aggravations do they lay upon them;
But if any such should be found in a miscarriage, what Joy and Triumph does this make? what load of Circumstances and aggravations do they lay upon them;
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And because it is impossible to defend their extravagant courses by Reason, the only way left for them is to make Satyrical Invectives against Reason; as though it were the most uncertain, foolish and (I had almost said) unreasonable thing in the World:
And Because it is impossible to defend their extravagant courses by Reason, the only Way left for them is to make Satyrical Invectives against Reason; as though it were the most uncertain, foolish and (I had almost said) unreasonable thing in the World:
but it is pitty such had not their wish, to have been Beasts rather than men, (if any men can make such a wish that have it not already) that they might have been less capable of doing mischief among mankind;
but it is pity such had not their wish, to have been Beasts rather than men, (if any men can make such a wish that have it not already) that they might have been less capable of doing mischief among mankind;
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because God gives them a space to repent? Is it necessary that if God doth punish at all, he must do it presently? that would seem to be rage and fury,
Because God gives them a Molle to Repent? Is it necessary that if God does Punish At all, he must do it presently? that would seem to be rage and fury,
Cannot judgement be duly executed, unless the Judge break open the Prison doors, and torment the Malefactor in his chains? Why may not God respite the punishment of sinners,
Cannot judgement be duly executed, unless the Judge break open the Prison doors, and torment the Malefactor in his chains? Why may not God respite the punishment of Sinners,
when he pleases, to another state, since he hath declared that he hath appointed a day wherein he will judge the World in righteousness? What incongruity is there in this to any principle of reason or justice? Will not this time of Gods patience, be a sufficient vindication of his lenity and goodness in order to the drawing men to repentance? And will not the day of his future judgement be a full vindication of his justice? Will not the insupportable honours of a miserable eternity discover far more Gods abhorrence of sin,
when he Pleases, to Another state, since he hath declared that he hath appointed a day wherein he will judge the World in righteousness? What incongruity is there in this to any principle of reason or Justice? Will not this time of God's patience, be a sufficient vindication of his lenity and Goodness in order to the drawing men to Repentance? And will not the day of his future judgement be a full vindication of his Justice? Will not the insupportable honours of a miserable eternity discover Far more God's abhorrence of since,
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than present sufferings in this life, which, the greater they are, the less they continue? But all this false way of reasoning ariseth from that gross piece of self-flattery that such do imagine God to be like themselves;
than present sufferings in this life, which, the greater they Are, the less they continue? But all this false Way of reasoning arises from that gross piece of Self-flattery that such do imagine God to be like themselves;
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and they had so much power in their hands to punish them as he has, without any fear of revenge upon themselves, they would be sure to dispatch them presently;
and they had so much power in their hands to Punish them as he has, without any Fear of revenge upon themselves, they would be sure to dispatch them presently;
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but the Psalmist adds, how ill he took this at mens hands, and that he would one day make them know the difference between the forbearance of sinners,
but the Psalmist adds, how ill he took this At men's hands, and that he would one day make them know the difference between the forbearance of Sinners,
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2. Men are hardned by the deceitfulness of sin, from the hopes of their future repentance. For that is one of the great cheats of sin, that every one thinks he can repent and shake off his sins when he hath a mind to do it.
2. Men Are hardened by the deceitfulness of since, from the hope's of their future Repentance. For that is one of the great cheats of since, that every one thinks he can Repent and shake off his Sins when he hath a mind to do it.
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Most of those that believe a God and a judgement to come, and yet continue in sin, do it upon this presumption, that one time or other, they shall leave their sins,
Most of those that believe a God and a judgement to come, and yet continue in since, do it upon this presumption, that one time or other, they shall leave their Sins,
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why so much haste? there will be trouble enough in it when you must do it, what need you bring it so fast upon you? Are not you likely to hold out a great many years yet? what pitty it is to lose so much of the pleasure of life,
why so much haste? there will be trouble enough in it when you must do it, what need you bring it so fast upon you? are not you likely to hold out a great many Years yet? what pity it is to loose so much of the pleasure of life,
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how much more doth it become us to do it, who expect to be called to an account at the great day for the discharge of our trust in this matter? It is a dreadful passage we read of in the Prophet Ezekiel, and enough to make our ears to tingle at the repeating it, When I say unto the wicked, O wicked man thou shalt surely dye,
how much more does it become us to do it, who expect to be called to an account At the great day for the discharge of our trust in this matter? It is a dreadful passage we read of in the Prophet Ezekielem, and enough to make our ears to tingle At the repeating it, When I say unto the wicked, Oh wicked man thou shalt surely die,
for what will become of us, if not only our own faults (which God knows are too many) but other mens shall be charged upon us? when either through neglect,
for what will become of us, if not only our own Faults (which God knows Are too many) but other men's shall be charged upon us? when either through neglect,
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and can we discharge that, as we ought to do, if we do not with all faithfulness warn men of the danger they run into through the deceitfulness of sin? It were happy for us if we could say, that all the Lords people are holy;
and can we discharge that, as we ought to do, if we do not with all faithfulness warn men of the danger they run into through the deceitfulness of since? It were happy for us if we could say, that all the lords people Are holy;
but what pleasure is it to rake into the sores, or to reprove the Vices of a degenerate age? to be thought troublesome and impertinent, if we do our duty;
but what pleasure is it to rake into the sores, or to reprove the Vices of a degenerate age? to be Thought troublesome and impertinent, if we do our duty;
but our business is, to beseech and exhort them by the mercies of God, by the sufferings of Christ, by the love and tenderness they have for their immortal souls, that they would to day, while it is called to day, take heed lest they be hardned through the deceitfulness of sin.
but our business is, to beseech and exhort them by the Mercies of God, by the sufferings of christ, by the love and tenderness they have for their immortal Souls, that they would to day, while it is called to day, take heed lest they be hardened through the deceitfulness of since.
What need have we to take care of being deceived by that, which hath been too hard for the best, the wisest, and the greatest of men? Man in his best state,
What need have we to take care of being deceived by that, which hath been too hard for the best, the Wisest, and the greatest of men? Man in his best state,
when there was no matter within for the temptation to work upon, no reason suggested that could move a common understanding, no interest or advantage that could sway him;
when there was no matter within for the temptation to work upon, no reason suggested that could move a Common understanding, no Interest or advantage that could sway him;
or the bare curiosity of trying an experiment what the effects would be of tasting the forbidden fruit. And ever since so general hath the corruption of mankind been,
or the bore curiosity of trying an experiment what the effects would be of tasting the forbidden fruit. And ever since so general hath the corruption of mankind been,
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If wisdom and experience would have secured men, we should have thought, of all men in the World, Solomon the least in danger of being deceived by the insinuations of sin, who had given such excellent cautions against those very snares he fell into himself;
If Wisdom and experience would have secured men, we should have Thought, of all men in the World, Solomon the least in danger of being deceived by the insinuations of since, who had given such excellent cautions against those very snares he fell into himself;
yet have, notwithstanding all this, been enslaved themselves by some mean lust, and destroyed by the power of an effeminate passion? What can be strong enough to resist those charms, which neither innocency,
yet have, notwithstanding all this, been enslaved themselves by Some mean lust, and destroyed by the power of an effeminate passion? What can be strong enough to resist those charms, which neither innocency,
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How strangely infatuated are those through the deceitfulness of sin, who think with themselves, that after they have spent their lives in sin, they shall make God amends by a few dying groans,
How strangely infatuated Are those through the deceitfulness of since, who think with themselves, that After they have spent their lives in since, they shall make God amends by a few dying groans,
and pretend every year to repent, and yet are every year as bad, if not worse than other? Why are not the fruits of repentance seen in the amendment of life for one year,
and pretend every year to Repent, and yet Are every year as bad, if not Worse than other? Why Are not the fruits of Repentance seen in the amendment of life for one year,
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or a moneth, or one bare week? Is it not worth while to do so little for him, that hath done so much for you? Methinks, common ingenuity might prevail with men, at least to let God have some part of their lives entire to himself, without interfering with the Devil.
or a Monn, or one bore Week? Is it not worth while to do so little for him, that hath done so much for you? Methinks, Common ingenuity might prevail with men, At least to let God have Some part of their lives entire to himself, without interfering with the devil.
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for why should men ever intend to repent, if they did not think it necessary? and if they think it necessary and yet do it not, it is plain there is something within them stronger than Conscience, which keeps them from it.
for why should men ever intend to Repent, if they did not think it necessary? and if they think it necessary and yet do it not, it is plain there is something within them Stronger than Conscience, which keeps them from it.
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So that he that intends to repent, and yet lives in sin, hath that aggravation of sin above others, that he sins against his Conscience all that time.
So that he that intends to Repent, and yet lives in since, hath that aggravation of since above Others, that he Sins against his Conscience all that time.
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With what disdain and contempt do those proud and lofty sinners, who are once arrived at this height of wickedness, look down upon all those, who endeavour by Reason and Scripture to convince them of their sins!
With what disdain and contempt do those proud and lofty Sinners, who Are once arrived At this height of wickedness, look down upon all those, who endeavour by Reason and Scripture to convince them of their Sins!
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To what purpose is all this ado about Repentance? why should not men be let alone to do as they think fit? for let them preach their hearts out, men will do as they please.
To what purpose is all this ado about Repentance? why should not men be let alone to do as they think fit? for let them preach their hearts out, men will do as they please.
for there is no judgement short of hell, like to the being given up to a reprobate sense: for all the most weighty arguments and most forcible perswasions are to such but like showres falling upon a Rock, that make some noise and slide off again,
for there is no judgement short of hell, like to the being given up to a Reprobate sense: for all the most weighty Arguments and most forcible persuasions Are to such but like showers falling upon a Rock, that make Some noise and slide off again,
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God Almighty give us all his Grace to understand our danger and to repent in time, that none of us be hardned through the deceitfulness of sin. FINIS.
God Almighty give us all his Grace to understand our danger and to Repent in time, that none of us be hardened through the deceitfulness of since. FINIS.
