but these Words seem to carry so much Terrour and Severity in them, as though none but Martyrs and Confessours could have any Reason to hope for Salvation,
but these Words seem to carry so much Terror and Severity in them, as though none but Martyrs and Confessors could have any Reason to hope for Salvation,
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Although Mankind be not easily satisfied concerning the Punishment denounced against the Vngodly and Sinner, yet the Justice of God, the Equity of his Commands, the Freedom of their Choice, the Contempt of Grace,
Although Mankind be not Easily satisfied Concerning the Punishment denounced against the Ungodly and Sinner, yet the justice of God, the Equity of his Commands, the Freedom of their Choice, the Contempt of Grace,
For the righteous here are not vain, proud, self-conceited Hypocrites, such who think they need no Repentance, but such who by the Grace of God were brought off from their former Sins, and were redeemed from their vain Conversation with the pretious bloud of Christ, who had purisied their Souls in obeying the Truth through the Spirit;
For the righteous Here Are not vain, proud, self-conceited Hypocrites, such who think they need no Repentance, but such who by the Grace of God were brought off from their former Sins, and were redeemed from their vain Conversation with the precious blood of christ, who had purisied their Souls in obeying the Truth through the Spirit;
Who were a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People; yet of such as these it is said, If the righteous scarcely be saved.
Who were a chosen Generation, a royal Priesthood, an holy nation, a peculiar People; yet of such as these it is said, If the righteous scarcely be saved.
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But how can this agree with the Infinite Goodness and Mercy of God declared in the Gospel, whereby Sinners are courted and encouraged to repent with the Hopes and Promise of Salvation? Did not Christ come to save Sinners, and St. Paul call this a faithfull saying and worthy of all acceptation;
But how can this agree with the Infinite goodness and Mercy of God declared in the Gospel, whereby Sinners Are courted and encouraged to Repent with the Hope's and Promise of Salvation? Did not christ come to save Sinners, and Saint Paul call this a faithful saying and worthy of all acceptation;
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and yet after all, shall the righteous scarcely be saved? What Ioy in Heaven can there be over one Sinner that Repents, if after his Repentance it be so hard to come to Heaven? Doth not Christ himself invite those who are weary, and heavy laden, to come to him, with a Promise that he will give rest to their Souls? But what Rest can they have, who, notwithstanding their coming to him, do with so much difficulty attain to Eternal Rest? How can that be said to be an easie yoke, and a light burthen, which is of it self so hard to be born,
and yet After all, shall the righteous scarcely be saved? What Joy in Heaven can there be over one Sinner that Repents, if After his Repentance it be so hard to come to Heaven? Does not christ himself invite those who Are weary, and heavy laden, to come to him, with a Promise that he will give rest to their Souls? But what Rest can they have, who, notwithstanding their coming to him, do with so much difficulty attain to Eternal Rest? How can that be said to be an easy yoke, and a Light burden, which is of it self so hard to be born,
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but we must undergo some Punishment for them in this Life, although God remits that of the World to come? But how is this consistent with the Fulness of Christ's Satisfaction,
but we must undergo Some Punishment for them in this Life, although God remits that of the World to come? But how is this consistent with the Fullness of Christ's Satisfaction,
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and the Freeness of God's Remission of Sins? And if God's Justice be satisfied and the Sins be forgiven, what need can there be that Persons must here suffer for their Sins before they can come to Heaven?
and the Freeness of God's Remission of Sins? And if God's justice be satisfied and the Sins be forgiven, what need can there be that Persons must Here suffer for their Sins before they can come to Heaven?
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So that for the clearing this Subject these thing must be spoken to: I. In what Sense the righteous are said to be scarcely saved. II. How this is consistent with the Grace of the Gospel. III.
So that for the clearing this Subject these thing must be spoken to: I In what Sense the righteous Are said to be scarcely saved. II How this is consistent with the Grace of the Gospel. III.
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In what sense the righteous are said to be scarcely saved. That may be understood Two ways; (1.) With Respect to Accidental Difficulties arising from the particular Circumstances of Times and Seasons. (2.) With Respect to the General Terms of Salvation, which are common to all Persons and Times.
In what sense the righteous Are said to be scarcely saved. That may be understood Two ways; (1.) With Respect to Accidental Difficulties arising from the particular circumstances of Times and Seasons. (2.) With Respect to the General Terms of Salvation, which Are Common to all Persons and Times.
1. With respect to Accidental Difficulties arising from the particular Circumstances of Times and Persons. For the Difficulties of Religion are not alike in all Times, nor to all Persons;
1. With respect to Accidental Difficulties arising from the particular circumstances of Times and Persons. For the Difficulties of Religion Are not alike in all Times, nor to all Persons;
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but it sometimes proves Calm and Pleasant, and at other times Stormy and Tempestuous. Which chiefly happens, when a Religion appears New, or goes about to Reform the Old;
but it sometime Proves Cam and Pleasant, and At other times Stormy and Tempestuous. Which chiefly happens, when a Religion appears New, or Goes about to Reform the Old;
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Who never shew their Passions more violently and unreasonably than when they are mask'd under a pretence of Zeal against Heresie and Innovation. For that blinds their Understandings, corrupts their Wills, inflames their Passions, hardens their Hearts,
Who never show their Passion more violently and unreasonably than when they Are masked under a pretence of Zeal against Heresy and Innovation. For that blinds their Understandings, corrupts their Wills, inflames their Passion, hardens their Hearts,
but with all the Fury and Rage imaginable, and where their own Power fell short, they called in the Assistence of the Roman Governours, representing the Christians to them,
but with all the Fury and Rage imaginable, and where their own Power fell short, they called in the Assistance of the Roman Governors, representing the Christians to them,
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By such Insinuations the poor Christians in the Eastern Provinces of the Iewish Dispersion, were miserably harassed and proceeded against as Malefactours.
By such Insinuations the poor Christians in the Eastern Provinces of the Jewish Dispersion, were miserably harassed and proceeded against as Malefactors.
Thus it was at that time when S. Peter wrote his Epistle to the Iewish Christians, who were scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, where there were abundance of Iews, and many Converts,
Thus it was At that time when S. Peter wrote his Epistle to the Jewish Christians, who were scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythynia, where there were abundance of Iews, and many Converts,
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St. Peter having been imployed much among them, (the Apostleship of the Circumcision being committed to him) and being withdrawn into the Kingdom of Parthia, where he had planted a Church at Babylon, (not so desolate at that time,
Saint Peter having been employed much among them, (the Apostleship of the Circumcision being committed to him) and being withdrawn into the Kingdom of Parthia, where he had planted a Church At Babylon, (not so desolate At that time,
as not to be sufficient for such a Number, as appears by Strabo and Iosephus ) from thence he writes this excellent Epistle for the Advice and Comfort of the suffering Christians.
as not to be sufficient for such a Number, as appears by Strabo and Iosephus) from thence he writes this excellent Epistle for the advice and Comfort of the suffering Christians.
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And if they did think it hard for them to suffer these things, they ought to consider, there was a Wise Directour of them above, who had beforehand appointed such a Series of Events, that although their Enemies rejoyced to see them suffer in the first Place, yet their Turn would come not long after,
And if they did think it hard for them to suffer these things, they ought to Consider, there was a Wise Director of them above, who had beforehand appointed such a Series of Events, that although their Enemies rejoiced to see them suffer in the First Place, yet their Turn would come not long After,
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but that which is onely a Cup of Trembling and Astonishment to them shall be a Cup of Fury and Destruction to the Obstinate and Impenitent Iews. The case was hard to the poor Christians,
but that which is only a Cup of Trembling and Astonishment to them shall be a Cup of Fury and Destruction to the Obstinate and Impenitent Iews. The case was hard to the poor Christians,
for if the righteous, whom God loves, meet with such sharp usage by his Permission for a time, the day will come when God will avenge the Cause of his suffering People,
for if the righteous, whom God loves, meet with such sharp usage by his Permission for a time, the day will come when God will avenge the Cause of his suffering People,
and make their ungodly and perfidious Enemies feel the smart of his displeasure in such manner that they shall not know where to hide themselves, Where shall the sinner and ungodly appear.
and make their ungodly and perfidious Enemies feel the smart of his displeasure in such manner that they shall not know where to hide themselves, Where shall the sinner and ungodly appear.
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But that which I observe from hence is, that there are some Accidental Circumstances which depend on Divine Providence, which may make the condition of some Men,
But that which I observe from hence is, that there Are Some Accidental circumstances which depend on Divine Providence, which may make the condition of Some Men,
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For it is no such easie matter to go through many Tribulations into the Kingdom of God, i. e. to be content to be contemned and reproached as the worst of Men;
For it is no such easy matter to go through many Tribulations into the Kingdom of God, i. e. to be content to be contemned and reproached as the worst of Men;
If Sufferings do not rise so high, yet when men cannot keep Faith and a good Conscience, without hazarding the loss of what mankind are apt to set too great a value upon, their Ease,
If Sufferings do not rise so high, yet when men cannot keep Faith and a good Conscience, without hazarding the loss of what mankind Are apt to Set too great a valve upon, their Ease,
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And it cannot be supposed that the Grace of God, working on mens Minds in a way suitable to them, should have as easie an Admittance into one as into the other;
And it cannot be supposed that the Grace of God, working on men's Minds in a Way suitable to them, should have as easy an Admittance into one as into the other;
Again, some have had the Advantage of a Pious and Religious Education, by which the Principles of Piety and Vertue have made an early Impression on their minds,
Again, Some have had the Advantage of a Pious and Religious Education, by which the Principles of Piety and Virtue have made an early Impression on their minds,
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There is no doubt in Mankind, considered in it self, a Power of acting according to Reason, which is the truest Freedom, (for a Power of acting otherwise is Weakdness and Folly,) but what through the Natural Propensity to Evil;
There is no doubt in Mankind, considered in it self, a Power of acting according to Reason, which is the Truest Freedom, (for a Power of acting otherwise is Weakdness and Folly,) but what through the Natural Propensity to Evil;
what through the strength of evil Habits, and corrupt Dispositions, there is scarce such a thing as Freedom of Will left, especially as to matters of Salvation.
what through the strength of evil Habits, and corrupt Dispositions, there is scarce such a thing as Freedom of Will left, especially as to matters of Salvation.
So that if the Scripture did not so plainly express the Necessity of Divine Grace for the Conversion of Sinners (as it doth,) the mere Consideration of the state of human:
So that if the Scripture did not so plainly express the Necessity of Divine Grace for the Conversion of Sinners (as it does,) the mere Consideration of the state of human:
For although the Difficulties be not alike in all, yet, of one kind or other, they are such as cannot be overcome by our selves, without the Power of Divine Grace Exciting, Preventing, and Assisting of us.
For although the Difficulties be not alike in all, yet, of one kind or other, they Are such as cannot be overcome by our selves, without the Power of Divine Grace Exciting, Preventing, and Assisting of us.
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and here are two kinds of Difficulties to be enquired into; (1.) Such as are implied in the general Pursuit of Happiness. (2.) Such as immediately relate to this kind of Happiness.
and Here Are two Kinds of Difficulties to be inquired into; (1.) Such as Are implied in the general Pursuit of Happiness. (2.) Such as immediately relate to this kind of Happiness.
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Some of them indeed have thought it repugnant to common Sense, to call those happy who were under great Calamities, i. e. who were, in the sense of Mankind, miserable:
some of them indeed have Thought it repugnant to Common Sense, to call those happy who were under great Calamities, i. e. who were, in the sense of Mankind, miserable:
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These are some things which the Moralists agreed in, which may be of great use to us for clearing the Christian Doctrine in this matter about the Difficulty of attaining Salvation.
These Are Some things which the Moralists agreed in, which may be of great use to us for clearing the Christian Doctrine in this matter about the Difficulty of attaining Salvation.
and so order his Thoughts and Actions that he may attain it. And therefore the dissolute and careless liver, that minds or thinks of nothing but Eating,
and so order his Thoughts and Actions that he may attain it. And Therefore the dissolute and careless liver, that minds or thinks of nothing but Eating,
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and Drinking, and Sleeping, and passing away his time, was no more capable of Happiness than a Brute, which exceeds him in that which he accounts the Happiness of Life.
and Drinking, and Sleeping, and passing away his time, was no more capable of Happiness than a Brutus, which exceeds him in that which he accounts the Happiness of Life.
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But when they considered the force of natural Inclinations, they found it was no easie matter to make the Unreasonable part to be governed by the Reasonable.
But when they considered the force of natural Inclinations, they found it was no easy matter to make the Unreasonable part to be governed by the Reasonable.
(4.) That those who consulted most the Ease and Pleasure of Mankind, were forced to put Men upon some hard and unpleasant things to make any thing like Happiness to consist in Pleasure.
(4.) That those who consulted most the Ease and Pleasure of Mankind, were forced to put Men upon Some hard and unpleasant things to make any thing like Happiness to consist in Pleasure.
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So that all were agreed, that it was impossible to attain to any thing that looked like Happiness without some real Difficulty, which was necessary to be undergone, although the Success were uncertain.
So that all were agreed, that it was impossible to attain to any thing that looked like Happiness without Some real Difficulty, which was necessary to be undergone, although the Success were uncertain.
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And those who refined Pleasure so much, as to make it a Happiness fit for Mankind to own, did make a Happiness just as they made their Gods, viz. a Fine, Subtil, Airy, Pleasant No-thing,
And those who refined Pleasure so much, as to make it a Happiness fit for Mankind to own, did make a Happiness just as they made their God's, viz. a Fine, Subtle, Airy, Pleasant Nothing,
Such is the Condition of the World without us here, and of the Passions and Infirmities within us, that it is a vain thing to expect a true Happiness to be enjoyed in this Life;
Such is the Condition of the World without us Here, and of the Passion and Infirmities within us, that it is a vain thing to expect a true Happiness to be enjoyed in this Life;
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If a Man doth not think Heaven worth all the Pains and Difficulties which lie in our way to it, he never yet had one serious and becoming thought concerning it.
If a Man does not think Heaven worth all the Pains and Difficulties which lie in our Way to it, he never yet had one serious and becoming Thought Concerning it.
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And there are two things to shew that we may hope to overcome them; (1.) That the most difficult Duties are in themselves reasonable to be performed by us. (2.) That God offers his Gratious Assistence for the Performance of them.
And there Are two things to show that we may hope to overcome them; (1.) That the most difficult Duties Are in themselves reasonable to be performed by us. (2.) That God offers his Gracious Assistance for the Performance of them.
There is a sort of Displeasure against Sin, which is consistent with the Practice of it, which is called by the Casuists, Attritio Impoenitentium; but they say it is without a purpose of forsaking it,
There is a sort of Displeasure against since, which is consistent with the Practice of it, which is called by the Casuists, Attrition Impenitent; but they say it is without a purpose of forsaking it,
if there be such a purpose that they say is Attritio Poenitentium; but if it be an ineffectual Purpose, the Scripture no where calls it Repentance. For as long as the habitual Practice continues, it is certain that man's Love to his Sin exceeds his Hatred of it;
if there be such a purpose that they say is Attrition Penitence; but if it be an ineffectual Purpose, the Scripture no where calls it Repentance. For as long as the habitual Practice continues, it is certain that Man's Love to his since exceeds his Hatred of it;
and what Repentance can that be which is consistent with a prevailing Love of Sin? When persons were first made Christians, their Repentance was easily discerned,
and what Repentance can that be which is consistent with a prevailing Love of since? When Persons were First made Christians, their Repentance was Easily discerned,
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but when men have accustomed themselves to Sin under a Profession to renounce their Sins, it is a harder matter to find out the Sincerity of their Repentance as to those Sins.
but when men have accustomed themselves to since under a Profession to renounce their Sins, it is a harder matter to find out the Sincerity of their Repentance as to those Sins.
For there are some Sins which all agree to be Sins, yet is a hard matter to convince Persons that they are guilty of them, such as Hypocrisie, Schism, and Idolatry, which men will find something to excuse themselves from, notwithstanding the clearest Evidence against them.
For there Are Some Sins which all agree to be Sins, yet is a hard matter to convince Persons that they Are guilty of them, such as Hypocrisy, Schism, and Idolatry, which men will find something to excuse themselves from, notwithstanding the Clearest Evidence against them.
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as is common in the case of •ride, and Envy, and Covetousness, and Superstition. It cannot be supposed that Persons should so particularly repent of such Sins which they are not sensible of;
as is Common in the case of •ride, and Envy, and Covetousness, and Superstition. It cannot be supposed that Persons should so particularly Repent of such Sins which they Are not sensible of;
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and a strong Inclination to Evil. There are some Sins that are gross and notorious, of which St. Paul saith, The lusts of the Flesh are manifest; i. e.
and a strong Inclination to Evil. There Are Some Sins that Are gross and notorious, of which Saint Paul Says, The Lustiest of the Flesh Are manifest; i. e.
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Where is this Love of God to be found? It is no very hard matter to work up a heated and devout Imagination to the Fancy of Raptures and Ecstasies and Mystical Unions;
Where is this Love of God to be found? It is no very hard matter to work up a heated and devout Imagination to the Fancy of Raptures and Ecstasies and Mystical Unions;
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For even those who have most corrupted the Doctrine of Repentance do confess, that there can be no true Contrition of Sin, which is not founded on the Love of God as the Principle of it,
For even those who have most corrupted the Doctrine of Repentance do confess, that there can be no true Contrition of since, which is not founded on the Love of God as the Principle of it,
and however they have dangerously flattered and deceived those who are so weak to believe them, that Attrition with the Sacrament of Penance is sufficient to put men into the state of Grace;
and however they have dangerously flattered and deceived those who Are so weak to believe them, that Attrition with the Sacrament of Penance is sufficient to put men into the state of Grace;
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And whither then should the most natural Stream of our Affections run, but towards him? What do we mean to suffer so much earth and filthiness to obstruct the free passage of them in their most proper Course? What can we meet with in this deceitfull World, that can bear the least proportion to such Infinite Goodness? Oh what a difference is there between our Reason and our Love? We verily believe that God deserves our Love above all things,
And whither then should the most natural Stream of our Affections run, but towards him? What do we mean to suffer so much earth and filthiness to obstruct the free passage of them in their most proper Course? What can we meet with in this deceitful World, that can bear the least proportion to such Infinite goodness? O what a difference is there between our Reason and our Love? We verily believe that God deserves our Love above all things,
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and all our Difficulty in the Practice of it can never make us think it is unreasonable to love Him above all things, without whom nothing can make us happy,
and all our Difficulty in the Practice of it can never make us think it is unreasonable to love Him above all things, without whom nothing can make us happy,
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Again, Dearly beloved, I beseech you, as Strangers and Pilgrims, abstain from fleshly lusts which war against the Soul. And again, That he no longer should live the rest of his time in the flesh, to the lusts of men,
Again, Dearly Beloved, I beseech you, as Strangers and Pilgrim's, abstain from fleshly Lustiest which war against the Soul. And again, That he no longer should live the rest of his time in the Flesh, to the Lustiest of men,
by avoiding all known and wilfull Sins, and doing all our Duties to God in such a manner as our Conscience cannot charge us with gross Neglect or Insincerity.
by avoiding all known and wilful Sins, and doing all our Duties to God in such a manner as our Conscience cannot charge us with gross Neglect or Insincerity.
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and express, and necessary Duties of Religion, yet they tend so much to keep up the Life and Spirit of it, that a general Design of Holiness is enough to recommend them.
and express, and necessary Duties of Religion, yet they tend so much to keep up the Life and Spirit of it, that a general Design of Holiness is enough to recommend them.
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As to positive Duties of Religion, we cannot exactly fix the Time, and Measure, and Season of their Performance, which must vary according to Circumstances;
As to positive Duties of Religion, we cannot exactly fix the Time, and Measure, and Season of their Performance, which must vary according to circumstances;
But if all these Duties be so necessary to our being saved, and we lie under such Difficulties as to the Performance of them, their appearing to be Reasonable makes our Condition so much worse:
But if all these Duties be so necessary to our being saved, and we lie under such Difficulties as to the Performance of them, their appearing to be Reasonable makes our Condition so much Worse:
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but what then, if our Moral Indispositions make these useless to our Spiritual Advantage? A man that is like to be stifled in a large Vessel full of Downy Feathers, cannot complain of the hardness of what he lies upon,
but what then, if our Moral Indispositions make these useless to our Spiritual Advantage? A man that is like to be stifled in a large Vessel full of Downy Feathers, cannot complain of the hardness of what he lies upon,
our evil Habits, and corrupt Inclinations, have nothing that feels hard or troublesome to us; but if we cannot overcome them, they will certainly Ruine and Destroy us.
our evil Habits, and corrupt Inclinations, have nothing that feels hard or troublesome to us; but if we cannot overcome them, they will Certainly Ruin and Destroy us.
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For that which is not onely hard, but impossible to us, in our own strength, may, by the mighty Power of Divine Grace, become not onely possible but easie to us:
For that which is not only hard, but impossible to us, in our own strength, may, by the mighty Power of Divine Grace, become not only possible but easy to us:
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and the blessed effect of inward Peace, which follows Sincere Obedience, even his Yoke, which keeps us most in, may be said to be Easie, and his Burthen, which sits hardest upon us, may be said to be light. III.
and the blessed Effect of inward Peace, which follows Sincere obedience, even his Yoke, which keeps us most in, may be said to be Easy, and his Burden, which sits Hardest upon us, may be said to be Light. III.
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For however they may flatter themselves with vain and presumptuous hopes, there is no more ground to think that the righteous shall be saved, than that the ungodly and sinner shall not:
For however they may flatter themselves with vain and presumptuous hope's, there is no more ground to think that the righteous shall be saved, than that the ungodly and sinner shall not:
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when we are so conscious to our selves of our own unrighteousness? If we could think our selves righteous before God, there were some hopes, but we are Sinners;
when we Are so conscious to our selves of our own unrighteousness? If we could think our selves righteous before God, there were Some hope's, but we Are Sinners;
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for St. Peter mentions their former lusts, and working the will of the Gentiles in lasciviousness, lust, excess of wine, revellings, banquetings, and abominable idolatries.
for Saint Peter mentions their former Lustiest, and working the will of the Gentiles in lasciviousness, lust, excess of wine, revellings, banquetings, and abominable idolatries.
But God, of his infinite Pity and Mercy towards the deplorable Condition of Mankind, hath found out a way to save them, by the redemption which is in Christ Iesus, whom he hath made a propitiation for their sins.
But God, of his infinite Pity and Mercy towards the deplorable Condition of Mankind, hath found out a Way to save them, by the redemption which is in christ Iesus, whom he hath made a propitiation for their Sins.
Although therefore as to our selves we have no hopes, yet herein God hath magnified his abundant Love towards Sinners, that although they have sinned to a high degree,
Although Therefore as to our selves we have no hope's, yet herein God hath magnified his abundant Love towards Sinners, that although they have sinned to a high degree,
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Although Babylon were very much exhausted, by the Neighbourhood of Seleucia first, and afterwards of Ctesiphon; yet I see no Reason to conclude that Babylon was not then capable of having a Church in it, when S. Peter wrote this Epistle. For Iosephus, lib. 18. owns, that there was in Babylon NONLATINALPHABET in the time when Hyrcanus was sent thither; and out of such a multitude of Iews a Church might easily be gathered. The Calamities which befell the Iews of those parts afterwards rather reach to the Country than the City of Babylon. And when such Numbers of Iews are allowed to have been after them in Ctesiphon, Nearda and Nisibis, which were all Cities in those parts, I see no cause to question that there were great Numbers of Iews at that time in Babylon; since even in Trajan 's time, they are confessed to have been very numerous in Mesopotamia. Strabo, lib. 16. saith, that a great part of Babylon was deserted in his time, and so it might well be, and leave room enough for a Christian Church to be there notwithstanding. So that no reason appears sufficient to me to take Babylon in any other sense, than for the City generally known by that name, without flying to any Mystical sense, or a Strong place in Egypt bearing that name; there being less probability of a Church in a Garrison, as Strabo describes it, than in the Remainders of so great a City.
Although Babylon were very much exhausted, by the Neighbourhood of Seleucia First, and afterwards of Ctesiphon; yet I see no Reason to conclude that Babylon was not then capable of having a Church in it, when S. Peter wrote this Epistle. For Iosephus, lib. 18. owns, that there was in Babylon in the time when Hyrcanus was sent thither; and out of such a multitude of Iews a Church might Easily be gathered. The Calamities which befell the Iews of those parts afterwards rather reach to the Country than the city of Babylon. And when such Numbers of Iews Are allowed to have been After them in Ctesiphon, Nearda and Nisibis, which were all Cities in those parts, I see no cause to question that there were great Numbers of Iews At that time in Babylon; since even in Trajan is time, they Are confessed to have been very numerous in Mesopotamia. Strabo, lib. 16. Says, that a great part of Babylon was deserted in his time, and so it might well be, and leave room enough for a Christian Church to be there notwithstanding. So that no reason appears sufficient to me to take Babylon in any other sense, than for the city generally known by that name, without flying to any Mystical sense, or a Strong place in Egypt bearing that name; there being less probability of a Church in a Garrison, as Strabo describes it, than in the Remainders of so great a city.
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