SAINT Paul having planted a Christian Church at Ephesus, and being called by his Apostolick Charge to Preach the Gospel to other places also, settles Timothy there to supply what was yet wanting to the full Establishment of it;
SAINT Paul having planted a Christian Church At Ephesus, and being called by his Apostolic Charge to Preach the Gospel to other places also, settles Timothy there to supply what was yet wanting to the full Establishment of it;
and not long after his departure, sends him this Epistle to instruct him how he should behave himself in the house of God, and fulfil that great Trust which was committed to him therein.
and not long After his departure, sends him this Epistle to instruct him how he should behave himself in the house of God, and fulfil that great Trust which was committed to him therein.
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In the Verses before the Text, we find him directing this Holy man, how he should proceed in inflicting the Censures of the Church upon Offenders, viz. That he should First admonish them openly, in the presence of the whole Congregation; That so both they who had Sinned, might be the more earnestly moved to Repent themselves of it;
In the Verses before the Text, we find him directing this Holy man, how he should proceed in inflicting the Censures of the Church upon Offenders, viz. That he should First admonish them openly, in the presence of the Whole Congregation; That so both they who had Sinned, might be the more earnestly moved to repent themselves of it;
and that others being terrified thereby, might have the greater care how they fell into the like Sins, least they also became exposed to the same Correction, v. 20. Them that sin, rebuke before all, that others also may fear.
and that Others being terrified thereby, might have the greater care how they fell into the like Sins, lest they also became exposed to the same Correction, v. 20. Them that since, rebuke before all, that Others also may Fear.
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2dly. That he should proceed in these judgments Uprightly and Sincerely, without Partiality, without Fear or Favour to any, v. 21. I charge thee before God and the Lord Jesus Christ,
2dly. That he should proceed in these Judgments Uprightly and Sincerely, without Partiality, without fear or Favour to any, v. 21. I charge thee before God and the Lord jesus christ,
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but should diligently enquire into, and prove his Repentance: Least by his easiness in receiving Sinners into Favour, he should lessen their Fear and Apprehension of Sinning,
but should diligently inquire into, and prove his Repentance: lest by his easiness in receiving Sinners into Favour, he should lessen their fear and Apprehension of Sinning,
It is a difficulty that has somewhat divided both the Ancient and Modern Interpreters of this passage, To what it is that the laying on of hands here spoken of is to refer? Whether to the Admitting of persons into Holy Orders in the Church; or,
It is a difficulty that has somewhat divided both the Ancient and Modern Interpreters of this passage, To what it is that the laying on of hands Here spoken of is to refer? Whither to the Admitting of Persons into Holy Order in the Church; or,
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as I have before explain'd it, to the receiving Penitents into the Communion of it? For in both these Cases the Ancient Christians made use of this Ceremony of Laying on of hands.
as I have before explained it, to the receiving Penitents into the Communion of it? For in both these Cases the Ancient Christians made use of this Ceremony of Laying on of hands.
That he should have a care diligently to examine the Faith, and to enquire into the Lives and Manners of those whom he admitted into any Holy Office or Function in the Church; and see that they were duly qualified for it, according to those Rules which he had before so largely given him for that very purpose.
That he should have a care diligently to examine the Faith, and to inquire into the Lives and Manners of those whom he admitted into any Holy Office or Function in the Church; and see that they were duly qualified for it, according to those Rules which he had before so largely given him for that very purpose.
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But tho I shall not presume to censure this account of these Words, yet I must confess I think the Latter Interpretation of them which I before gave,
But though I shall not presume to censure this account of these Words, yet I must confess I think the Latter Interpretation of them which I before gave,
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as it equally agrees with the expression of St. Paul, and with the Primitive Custom of laying on Hands upon those whom they received again into Communion after having fulfil'd the Penance impos'd upon them for their Sins; so does it seem to me somewhat better to agree with the rest of the Apostle 's exhortation in that place.
as it equally agrees with the expression of Saint Paul, and with the Primitive Custom of laying on Hands upon those whom they received again into Communion After having fulfilled the Penance imposed upon them for their Sins; so does it seem to me somewhat better to agree with the rest of the Apostle is exhortation in that place.
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And the Consideration which he lays before him to engage him to this Care, is no other than what we find from hence transcribed sometimes into the Penitential Canons of the Ancient Church; namely,
And the Consideration which he lays before him to engage him to this Care, is no other than what we find from hence transcribed sometime into the Penitential Canonas of the Ancient Church; namely,
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namely, that Timothy by his negligence in either of these Cases would have render'd himself Guilty of other mens sins, and therefore ought to be very careful and Circumspect, that he might not do so.
namely, that Timothy by his negligence in either of these Cases would have rendered himself Guilty of other men's Sins, and Therefore ought to be very careful and Circumspect, that he might not do so.
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And this is the Use which I shall now make of these Words. It is a matter of sad and serious Consideration that we who labour, the very best of us, under so great a load of our own Sins, should yet as if that were not sufficient to ruine us, add every day a number of other mens to them, to encrease our Account, and aggravate our Condemnation.
And this is the Use which I shall now make of these Words. It is a matter of sad and serious Consideration that we who labour, the very best of us, under so great a load of our own Sins, should yet as if that were not sufficient to ruin us, add every day a number of other men's to them, to increase our Account, and aggravate our Condemnation.
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or rather branded in Holy Scripture, as the most Desperate and Diabolical of any in the World, Rom. i. 32. Who knowing the judgment of God, that they who commit such things are worthy of death, not only do the same,
or rather branded in Holy Scripture, as the most Desperate and Diabolical of any in the World, Rom. i. 32. Who knowing the judgement of God, that they who commit such things Are worthy of death, not only do the same,
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No, a man need not rise up to such a heigth of Villany, to render himself Guilty in the sight of God, of Other mens transgressions. He may be so at a much lesser rate;
No, a man need not rise up to such a heighth of Villainy, to render himself Guilty in the sighed of God, of Other men's transgressions. He may be so At a much lesser rate;
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I shall therefore make it my endeavour in a few reflections to shew, I st. What those Circumstances are whereby we may be most likely to render our selves partakers of other mens sins? From whence it will appear, II dly. How careful we ought to be, of our selves and our Actions, that we may keep our selves from being so.
I shall Therefore make it my endeavour in a few reflections to show, I Saint. What those circumstances Are whereby we may be most likely to render our selves partakers of other men's Sins? From whence it will appear, II dly. How careful we ought to be, of our selves and our Actions, that we may keep our selves from being so.
For else, as a great man among the Heathens themselves very well argued, another mans wickedness might be my Evil, which, says he, God would not have, that it might not be in another mans power to make me unhappy.
For Else, as a great man among the heathens themselves very well argued, Another men wickedness might be my Evil, which, Says he, God would not have, that it might not be in Another men power to make me unhappy.
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'Tis true indeed so great was the care of God heretofore to restrain the Jews from an Idolatrous Worship, that he threatned for this Sin to visit the Iniquities of the Fathers upon the Children unto the third•d. Com. and fourth Generation; i. e.
It's true indeed so great was the care of God heretofore to restrain the jews from an Idolatrous Worship, that he threatened for this since to visit the Iniquities of the Father's upon the Children unto the third•d. Come and fourth Generation; i. e.
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But besides that there is a great deal of difference, between being partakers of other mens Sins, and being Visited, or Punished upon Occasion of them; and that too only with some Temporal Evils, such as their own Sins had very well deserved:
But beside that there is a great deal of difference, between being partakers of other men's Sins, and being Visited, or Punished upon Occasion of them; and that too only with Some Temporal Evils, such as their own Sins had very well deserved:
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And in all the accounts we meet with in the New Testament of the judgment to come, we are expresly told that every man shall receive according to his own works;
And in all the accounts we meet with in the New Testament of the judgement to come, we Are expressly told that every man shall receive according to his own works;
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And our present business must be to enquire how many ways a man may do so? Now those are in General these three: (1st.) By giving Occasion to other mens sins, (2dly) By Approving of them when Committed. And (3dly), By neglecting to hinder them from committing them when we might and ought to have done it.
And our present business must be to inquire how many ways a man may do so? Now those Are in General these three: (1st.) By giving Occasion to other men's Sins, (2dly) By Approving of them when Committed. And (3dly), By neglecting to hinder them from committing them when we might and ought to have done it.
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But now how many ways a man may become so far the Occasion of anothers Sin, as to render himself thereby a partaker in the Guilt of it, I shall not undertake precisely to define.
But now how many ways a man may become so Far the Occasion of another's since, as to render himself thereby a partaker in the Gilded of it, I shall not undertake precisely to define.
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he order'd Joab, who then commanded the Royal Army before Rabbah, to set Uriah her husband in the fore-front of the hottest Battel, that he might be smitten and dye; and so he might take Bathsheba to be his Wife. But tho Joab therefore executed the Command,
he ordered Joab, who then commanded the Royal Army before Rabbah, to Set Uriah her husband in the forefront of the hottest Battle, that he might be smitten and die; and so he might take Bathsheba to be his Wife. But though Joab Therefore executed the Command,
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yet God charges neither the one nor the other of them with his Death. He lays the whole Guilt of his Bloud at the King's door, who had been the Occasion of it;
yet God charges neither the one nor the other of them with his Death. He lays the Whole Gilded of his Blood At the King's door, who had been the Occasion of it;
2 Sam. xii. 9. Wherefore, says the Prophet, hast thou despised the commandment of the Lord, to do evil in his sight? Thou hast killed Uriah the Hittite, with the sword:
2 Sam. xii. 9. Wherefore, Says the Prophet, hast thou despised the Commandment of the Lord, to do evil in his sighed? Thou hast killed Uriah the Hittite, with the sword:
And immediately upon this Admonition we find David himself confessing his Sin, and imploring God 's forgiveness, v. 13. And David said unto Nathan, I have sinned against the LORD.
And immediately upon this Admonition we find David himself confessing his since, and imploring God is forgiveness, v. 13. And David said unto Nathan, I have sinned against the LORD.
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And in that great Penitential Psalm, Psal. li. composed on purpose to be a standing memorial in the House of God, of his Humiliation and Repentance for this very sin, he particularly acknowledges himself guilty of the murder of Uriah, and deprecates God 's anger upon the account of it, v. 14. Deliver me from blood-guiltiness, O God! thou God of my Salvation, and my tongue shall sing aloud of thy righteousness.
And in that great Penitential Psalm, Psalm li. composed on purpose to be a standing memorial in the House of God, of his Humiliation and Repentance for this very sin, he particularly acknowledges himself guilty of the murder of Uriah, and deprecates God is anger upon the account of it, v. 14. Deliver me from Bloodguiltiness, Oh God! thou God of my Salvation, and my tongue shall sing aloud of thy righteousness.
The truth is, such a one as this, is for the most part more guilty of the Sin committed, than he who was either over-aw'd or perswaded into the Commission of it.
The truth is, such a one as this, is for the most part more guilty of the since committed, than he who was either overawed or persuaded into the Commission of it.
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For tho every man ought to have such a care of himself, and such a concern for his duty, as not to suffer either the Authority of the Greatest Person, or the Insinuations of the Dearest Friend in the world, to be able to prevail with him in a matter where the Glory of God, and the Salvation of his own Soul are at stake:
For though every man ought to have such a care of himself, and such a concern for his duty, as not to suffer either the authority of the Greatest Person, or the Insinuations of the Dearest Friend in the world, to be able to prevail with him in a matter where the Glory of God, and the Salvation of his own Soul Are At stake:
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Yet there is a certain easiness and tenderness in our natures, that not only too much exposes us to be overcome by such persons as we have either a very great value for,
Yet there is a certain easiness and tenderness in our nature's, that not only too much exposes us to be overcome by such Persons as we have either a very great valve for,
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Whilst he who thus executes the office of the Devil; projects the Villany, and prompts us to the Execution of it, must remain utterly inexcusable both in the sight of God and Man, for his Impiety.
While he who thus executes the office of the devil; projects the Villainy, and prompts us to the Execution of it, must remain utterly inexcusable both in the sighed of God and Man, for his Impiety.
And especially, 3dly, If he not only in general advises him to do this, but in particular, points out to him a fair occasion, to put his advice in execution.
And especially, 3dly, If he not only in general advises him to do this, but in particular, points out to him a fair occasion, to put his Advice in execution.
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As if, for instance, he should not only counsel him in General to steal, but should moreover tell him where a good Booty was to be had? How he might get into his Neighbours House? What time would be the most proper for it? And in what part of the House he should find what he went for?
As if, for instance, he should not only counsel him in General to steal, but should moreover tell him where a good Booty was to be had? How he might get into his Neighbours House? What time would be the most proper for it? And in what part of the House he should find what he went for?
Nay but 4thly. Tho a man should not go so far as this, nor be at all guilty of helping or advising his neighbour to do Evil; yet If he gives his Consent to it;
Nay but 4thly. Though a man should not go so Far as this, nor be At all guilty of helping or advising his neighbour to do Evil; yet If he gives his Consent to it;
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That whatsoever the Means be by which any one assists another in his Wickedness; if he knows the thing to be Evil, and yet still goes on to promote and encourage the Execution of it;
That whatsoever the Means be by which any one assists Another in his Wickedness; if he knows the thing to be Evil, and yet still Goes on to promote and encourage the Execution of it;
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He sins thereby against his own Soul, and shall render an Account to God for every such Crime, as any Other shall have committed by his Help and Assistance.
He Sins thereby against his own Soul, and shall render an Account to God for every such Crime, as any Other shall have committed by his Help and Assistance.
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First, He that advances any wicked Doctrine, whereby either to deceive Men into the commission of Sin, or to strengthen them in it, do's thereby render himself Partaker of their Evil-doings.
First, He that advances any wicked Doctrine, whereby either to deceive Men into the commission of since, or to strengthen them in it, do's thereby render himself Partaker of their Evil-doings.
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That they prophesied falsly in his Name, and seduced his people, by palliating their Vices, and sowing Pillows under their Arms, and not suffering them to see their Danger; saying still Peace, peace, and there was no Peace. But God denounces a terrible Judgment against them for their so doing, at the third and following Verses: Thus saith the LORD, Wo unto the foolish Prophets that follow their own spirit, and have seen nothing.
That they prophesied falsely in his Name, and seduced his people, by palliating their Vices, and sowing Pillows under their Arms, and not suffering them to see their Danger; saying still Peace, peace, and there was no Peace. But God denounces a terrible Judgement against them for their so doing, At the third and following Verses: Thus Says the LORD, Woe unto the foolish prophets that follow their own Spirit, and have seen nothing.
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My hand shall be upon the Prophets that see Vanity and that divine Lies, and I will accomplish my Wrath upon them, to wit, upon the Prophets of Israel, which prophesie concerning Jerusalem, and see Visions of Peace for her,
My hand shall be upon the prophets that see Vanity and that divine Lies, and I will accomplish my Wrath upon them, to wit, upon the prophets of Israel, which prophesy Concerning Jerusalem, and see Visions of Peace for her,
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It would, I fear, be a melancholy Reflection to consider, how many of these kind of Prophets there are at this time among us, who by false Principles and mistaken Notions of Christianity, that I do not add,
It would, I Fear, be a melancholy Reflection to Consider, how many of these kind of prophets there Are At this time among us, who by false Principles and mistaken Notions of Christianity, that I do not add,
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But indeed, What Other Account can we give of all those Principles and Doctrines, whereby some extenuate the Danger, others cover over the very Nature of Sin? Some lead men ignorantly into it, by teaching them that what is indeed unlawful, may innocently be done by them;
But indeed, What Other Account can we give of all those Principles and Doctrines, whereby Some extenuate the Danger, Others cover over the very Nature of since? some led men ignorantly into it, by teaching them that what is indeed unlawful, may innocently be done by them;
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It being unreasonable to think that God should punish a few Temporary Sins, with Everlasting Torments. In short, That 'tis but to die, and perish, and enjoy nothing; and why then should a man trouble himself with the dull Formality of Religion now,
It being unreasonable to think that God should Punish a few Temporary Sins, with Everlasting Torments. In short, That it's but to die, and perish, and enjoy nothing; and why then should a man trouble himself with the dull Formality of Religion now,
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And undergo a Punishment not only proportionable to their own Sins, but to all that Deluge of Evil which by such Principles as these, has broke in upon the World in these latter days.
And undergo a Punishment not only proportionable to their own Sins, but to all that Deluge of Evil which by such Principles as these, has broke in upon the World in these latter days.
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It was one of those great Evils for which God pronounced that severe Denuntiation against the Jews heretofore, Isaiah v. 20. That they call'd Evil Good, and Good Evil;
It was one of those great Evils for which God pronounced that severe Denunciation against the jews heretofore, Isaiah v. 20. That they called Evil Good, and Good Evil;
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that is, they confounded the Natures of Things, destroyd all Distinction betwixt Good and Evil, Vertue and Vice; they ran down Piety as a vain Practice, and recommended Profaneness, as true Gallantry and Bravery: Therefore as the fire devoureth the stubble, and the flame consumeth the chaff,
that is, they confounded the Nature's of Things, destroyed all Distinction betwixt Good and Evil, Virtue and Vice; they ran down Piety as a vain Practice, and recommended Profaneness, as true Gallantry and Bravery: Therefore as the fire devoureth the stubble, and the flame consumeth the chaff,
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Secondly, A Man may become the Occasion, and so partake of Other mens Sins, not only by his Evil Doctrine, but by the Scandal and Influence of a Bad Example.
Secondly, A Man may become the Occasion, and so partake of Other men's Sins, not only by his Evil Doctrine, but by the Scandal and Influence of a bade Exampl.
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but for all the Consequences of it, to the deceiving of any Other into the like Offence. And thus the Holy Scripture not only condemns Jeroboam for making Israel to sin, upon the account of the Calves that he set up in Dan and Bethel, on purpose to draw them away from the true Worship of God: 1 Kings xii. 28. It is too much for you to go up to Jerusalem;
but for all the Consequences of it, to the deceiving of any Other into the like Offence. And thus the Holy Scripture not only condemns Jeroboam for making Israel to since, upon the account of the Calves that he Set up in Dan and Bethel, on purpose to draw them away from the true Worship of God: 1 Kings xii. 28. It is too much for you to go up to Jerusalem;
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But represents St. Peter to us as Guilty of leading the Gentile Converts into Error; tho' by complying as he did with the Judaizing Christians he design'd only to condescend to their weakness,
But represents Saint Peter to us as Guilty of leading the Gentile Converts into Error; though by complying as he did with the Judaizing Christians he designed only to condescend to their weakness,
There were in those first times many among the Jews who tho' they readily embraced the Gospel of Christ, yet could not presently perswade themselves that they ought to abandon all the Rites and Ceremonies of their own Law. With these therefore the Apostles thought fit to bear for a while,
There were in those First times many among the jews who though they readily embraced the Gospel of christ, yet could not presently persuade themselves that they ought to abandon all the Rites and Ceremonies of their own Law. With these Therefore the Apostles Thought fit to bear for a while,
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But for the Gentile Converts, those who had never been at all subject to the Law, to them they preach'd a Gospel liberty, and exhorted them not to submit themselves to any such burden.
But for the Gentile Converts, those who had never been At all Subject to the Law, to them they preached a Gospel liberty, and exhorted them not to submit themselves to any such burden.
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But it happen'd whilst he was there, that certain Brethren came down from the Church of Jerusalem to him, who were still zealous for the Law; and in compliance with these, He began whilst they were with Him to alter his manner of living,
But it happened while he was there, that certain Brothers Come down from the Church of Jerusalem to him, who were still zealous for the Law; and in compliance with these, He began while they were with Him to altar his manner of living,
and no longer to use his former liberty, but to live again after the manner of the Jews. He withdrew, says St. Paul, and seperated himself, fearing them of the circumcision.
and no longer to use his former liberty, but to live again After the manner of the jews. He withdrew, Says Saint Paul, and separated himself, fearing them of the circumcision.
And so began to raise some doubts and disturbances in that Church. But St. Paul reproved him openly before them all: He charged him that he did not walk uprightly according to the Truth of the Gospel:
And so began to raise Some doubts and disturbances in that Church. But Saint Paul reproved him openly before them all: He charged him that he did not walk uprightly according to the Truth of the Gospel:
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Evil in its self, as well as apt to draw others into Sin; he shall be called to an account before God not only for his own but also for his Neighbours Soul; and his Sin shall be required yet one fold more of him for the occasion it gave to his Brother to do wickedly.
Evil in its self, as well as apt to draw Others into since; he shall be called to an account before God not only for his own but also for his Neighbours Soul; and his since shall be required yet one fold more of him for the occasion it gave to his Brother to do wickedly.
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There is yet one way more whereby a Man may give occasion to, and so partake of other Mens Sins, and which comes yet nearer to the Case of Timothy in the Text, than any I have hitherto named; and that is, Fourthly;
There is yet one Way more whereby a Man may give occasion to, and so partake of other Men's Sins, and which comes yet nearer to the Case of Timothy in the Text, than any I have hitherto nam; and that is, Fourthly;
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I need not say how great a part of the Calamities under which the World now labours might be prevented, were none but Men of great Integrity, and Abilities suitable to the Station to which they are called, ever permitted to have any Rule or Authority, either in Civil or Religious concerns.
I need not say how great a part of the Calamities under which the World now labours might be prevented, were none but Men of great Integrity, and Abilities suitable to the Station to which they Are called, ever permitted to have any Rule or authority, either in Civil or Religious concerns.
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Such as these, would not only not do any Hurt themselves, but would in a little time either by their Influence and Example, or else by a due severity against Offenders restrain others from doing it.
Such as these, would not only not do any Hurt themselves, but would in a little time either by their Influence and Exampl, or Else by a due severity against Offenders restrain Others from doing it.
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It is therefore certainly a Great Care that those ought to have, whose concern it is to provide that none but Honest and Worthy Men be admitted into such Stations, where if they are inclined to be Evil, they may do a great deal of mischief to those below them.
It is Therefore Certainly a Great Care that those ought to have, whose concern it is to provide that none but Honest and Worthy Men be admitted into such Stations, where if they Are inclined to be Evil, they may do a great deal of mischief to those below them.
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And if instead of having such a Care, as far as is possible, not to suffer any wicked and profligate Persons to receive any Favour or Countenance from them, they shall either take no Care at all,
And if instead of having such a Care, as Far as is possible, not to suffer any wicked and profligate Persons to receive any Favour or Countenance from them, they shall either take no Care At all,
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When Jeroboam, whom we before mention'd, had set up his two Calves in Dan and Bethel, and exhorted the People no more to go up to Jerusalem, but to worship the Gods which he had made for them; we read, 1 Kings xiii. 33. that for the better carrying on his design, he provided Priests for them of the lowest of the people;
When Jeroboam, whom we before mentioned, had Set up his two Calves in Dan and Bethel, and exhorted the People no more to go up to Jerusalem, but to worship the God's which he had made for them; we read, 1 Kings xiii. 33. that for the better carrying on his Design, he provided Priests for them of the lowest of the people;
And how heinously God resented this, we may see in the very next Verse; And this thing became sin unto the House of Jeroboam, even to cut it off and to destroy it from off the face of the Earth.
And how heinously God resented this, we may see in the very next Verse; And this thing became since unto the House of Jeroboam, even to Cut it off and to destroy it from off the face of the Earth.
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But because the Great Aggravation of Jeroboam's Sin was that he admitted such Fellows into the Priest hood on purpose to debase Religion, and confirm the People in the Idolatry which he design'd to establish among them;
But Because the Great Aggravation of Jeroboam's since was that he admitted such Fellows into the Priest hood on purpose to debase Religion, and confirm the People in the Idolatry which he designed to establish among them;
Here the only fault we can imagine Timothy was capable of being Guilty of, must have been the not being so careful and circumspect as he ought, in trying and examining such Persons as he admitted into any Holy Office in the Church. And yet St. Paul having exhorted him to this Care in the former part of the Text, if we take his words in that sense in which they are more generally understood;
Here the only fault we can imagine Timothy was capable of being Guilty of, must have been the not being so careful and circumspect as he ought, in trying and examining such Persons as he admitted into any Holy Office in the Church. And yet Saint Paul having exhorted him to this Care in the former part of the Text, if we take his words in that sense in which they Are more generally understood;
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makes use of this consideration to enforce it upon Him in the latter, that otherwise he should be responsible to God for all that mischief which should accrue to the Church by the means of such persons as he admitted into the Government of it, without that due Caution he ought to have used in a matter of such importance;
makes use of this consideration to enforce it upon Him in the latter, that otherwise he should be responsible to God for all that mischief which should accrue to the Church by the means of such Persons as he admitted into the Government of it, without that due Caution he ought to have used in a matter of such importance;
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And this too is a Circumstance which renders a Man not only partaker of anothers Sin, but oftentimes more heinously guilty than He who committed it.
And this too is a Circumstance which renders a Man not only partaker of another's since, but oftentimes more heinously guilty than He who committed it.
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A Man may fall into Sin by Ignorance or Surprise; may be hurried on by his Passions, and carried away in such a manner by the violence of temptation, as not to be able to command Himself,
A Man may fallen into since by Ignorance or Surprise; may be hurried on by his Passion, and carried away in such a manner by the violence of temptation, as not to be able to command Himself,
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And this tho' it will not altogether excuse, yet will lessen and extenuate a Mans Guilt; will render him tho' not innocent, yet not extremely ill: He may Commit the Sin, and yet be so far from being pleased with it, that he may abhor himself for Committing of it.
And this though it will not altogether excuse, yet will lessen and extenuate a men Gilded; will render him though not innocent, yet not extremely ill: He may Commit the since, and yet be so Far from being pleased with it, that he may abhor himself for Committing of it.
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But there can be no Excuse for any one to justifie and approve what he knows to be Evil. Here is no room for passion or surprise: In short, it must be the Evidence of a Soul harden'd in wickedness, not only to do what is Evil, but to take pleasure in it;
But there can be no Excuse for any one to justify and approve what he knows to be Evil. Here is no room for passion or surprise: In short, it must be the Evidence of a Soul hardened in wickedness, not only to do what is Evil, but to take pleasure in it;
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but especially by the former of which, we shall be sure to render our selves partakers of it. 1st. By making some Advantage to our selves by it. 2ldy, By Justifying and Applauding of it to others. 1st. By making some Advantage to our selves by it.
but especially by the former of which, we shall be sure to render our selves partakers of it. 1st. By making Some Advantage to our selves by it. 2ldy, By Justifying and Applauding of it to Others. 1st. By making Some Advantage to our selves by it.
This was the Case of Ahab in the business of Naboth, and for which God charges him with all the Murder and Oppression, that without his Knowledge or Direction had been committed in it, 1 Kings xxi.
This was the Case of Ahab in the business of Naboth, and for which God charges him with all the Murder and Oppression, that without his Knowledge or Direction had been committed in it, 1 Kings xxi.
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He desired by any means to have purchased Naboth's Vineyard, and he was much discontented be cause he could not perswade Him to part with it He laid him down upon his Bed,
He desired by any means to have purchased Naboth's Vineyard, and he was much discontented be cause he could not persuade Him to part with it He laid him down upon his Bed,
and he rose up from his bed, and went down to take possession of the Vineyard. And for this God charges him by Elijah with all the Violence that without his knowledge had been before committed.
and he rose up from his Bed, and went down to take possession of the Vineyard. And for this God charges him by Elijah with all the Violence that without his knowledge had been before committed.
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Thus saith the LORD, Hast thou killed and also taken possession? therefore, In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine.
Thus Says the LORD, Hast thou killed and also taken possession? Therefore, In the place where Dogs licked the blood of Naboth, shall Dogs lick thy blood, even thine.
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if discovered, be look'd upon as if he had committed the Theft: And therefore Solomon says of such a one, Prov. xxix. 24. That he hateth his own Soul, that is, He puts his Life in danger by it.
if discovered, be looked upon as if he had committed the Theft: And Therefore Solomon Says of such a one, Curae xxix. 24. That he hates his own Soul, that is, He puts his Life in danger by it.
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The outward Act may accidentally add indeed to the Aggravation of our Guilt: But 'tis the Heart and the Affections of that to which God principally looks;
The outward Act may accidentally add indeed to the Aggravation of our Gilded: But it's the Heart and the Affections of that to which God principally looks;
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Thus in the Instances which our Saviour Christ himself gives us, Matth. v. He that looks upon a woman to lust after her, has already committed adultery with her in his heart:
Thus in the Instances which our Saviour christ himself gives us, Matthew v. He that looks upon a woman to lust After her, has already committed adultery with her in his heart:
He that is angry with his brother, and would do him a mischief if he could, is already a Murderer, though he never should be able to strike his Ponyard into his Breast.
He that is angry with his brother, and would do him a mischief if he could, is already a Murderer, though he never should be able to strike his Poigniard into his Breast.
Hence it is that we may observe, how studious Good men have always shew'd themselves, in flying the very Conversation of Sinners: As if their keeping company with Evil men, should seem to some an Approving of their Evil Actions. It was the Resolution of Holy David, Psal. ci. that he would not suffer any wicked man to stand before him, to dwell in his House, or receive the least Favour and Countenance from him. And in the cxixth Psalm, v. 115. he makes it the Consequence of his own resolving to be Good, to drive all such from him as would not be so in like manner with him:
Hence it is that we may observe, how studious Good men have always showed themselves, in flying the very Conversation of Sinners: As if their keeping company with Evil men, should seem to Some an Approving of their Evil Actions. It was the Resolution of Holy David, Psalm ci. that he would not suffer any wicked man to stand before him, to dwell in his House, or receive the least Favour and Countenance from him. And in the cxixth Psalm, v. 115. he makes it the Consequence of his own resolving to be Good, to drive all such from him as would not be so in like manner with him:
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And the same was the Advice which St. Paul gave to the Corinthians, 1 Ep. v. 11. He bids them not to keep company with a wicked Christian: If any man, says he, that is called a Brother be a Fornicator,
And the same was the advice which Saint Paul gave to the Corinthians, 1 Epistle v. 11. He bids them not to keep company with a wicked Christian: If any man, Says he, that is called a Brother be a Fornicator,
And again, in his 2d to Timothy, c. iii. having set down a large Catalogue of Sinners that should rise up in the latter days; he bids us, ver ▪ 5. From such turn away. And St. John in his 2d Epistle, having given the same Advice to the Person to whom he there writes, that if any of those who had deny'd the Faith of Christ, after having been once made acquainted with it, should come to her, she should not receive them — 1•. into her house, nor bid them God speed;
And again, in his 2d to Timothy, c. iii. having Set down a large Catalogue of Sinners that should rise up in the latter days; he bids us, for ▪ 5. From such turn away. And Saint John in his 2d Epistle, having given the same advice to the Person to whom he there writes, that if any of those who had denied the Faith of christ, After having been once made acquainted with it, should come to her, she should not receive them — 1•. into her house, nor bid them God speed;
And tho' I should be very unwilling to pronounce any thing rashly in a Matter of such a Nature, and am sensible there are many Cases; some wherein a man cannot avoid having to do with wicked men, as in the Common Concerns and Affairs of this World:
And though I should be very unwilling to pronounce any thing rashly in a Matter of such a Nature, and am sensible there Are many Cases; Some wherein a man cannot avoid having to do with wicked men, as in the Common Concerns and Affairs of this World:
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Others in which a man may worthily keep company with them, as our Saviour did with the Publicans and Sinners heretofore, the better to gain some Opportunity to reclaim their Manners, and convert them from their Evil ways: Yet I cannot but think it worth the while of a Christian to consider with himself,
Others in which a man may worthily keep company with them, as our Saviour did with the Publicans and Sinners heretofore, the better to gain Some Opportunity to reclaim their Manners, and convert them from their Evil ways: Yet I cannot but think it worth the while of a Christian to Consider with himself,
how he will otherwise be able to excuse himself hereafter to God Almighty, that he has received, loved, embraced the most profligate Sinners; shewn his Favour and Countenance to the most daring Rebels against Piety and Religion; and delighted in the Conversation of those now, whose Portion he deprecates, and whose Companion he would be very unwilling to become at all adventures hereafter.
how he will otherwise be able to excuse himself hereafter to God Almighty, that he has received, loved, embraced the most profligate Sinners; shown his Favour and Countenance to the most daring Rebels against Piety and Religion; and delighted in the Conversation of those now, whose Portion he deprecates, and whose Companion he would be very unwilling to become At all adventures hereafter.
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has loved them for their very Vices; been pleased with their Prosaneness and Debauchery; and smiled sometimes at those Sins in others, which he would have been ashamed to commit himself.
has loved them for their very Vices; been pleased with their Profaneness and Debauchery; and smiled sometime At those Sins in Others, which he would have been ashamed to commit himself.
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The last Circumstance, whereby we may become partakers of other mens Sins, is, By neglecting to hinder them from committing them, when we might, and ought to have done it.
The last Circumstance, whereby we may become partakers of other men's Sins, is, By neglecting to hinder them from committing them, when we might, and ought to have done it.
Now tho this be a circumstance which seems more especially to regard those whom God hath set up as Watchmen over the House of Israel, yet is there no one that must think himself altogether unconcern'd in it.
Now though this be a circumstance which seems more especially to regard those whom God hath Set up as Watchmen over the House of Israel, yet is there not one that must think himself altogether unconcerned in it.
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We all of us I hope have, I am sure we all of us should have the same Zeal for the Glory of God, and the same Charity for the Salvation of one anothers Souls. And tho' God has indeed in a particular manner appointed some certain Persons to watch more than others for your Salvation,
We all of us I hope have, I am sure we all of us should have the same Zeal for the Glory of God, and the same Charity for the Salvation of one another's Souls. And though God has indeed in a particular manner appointed Some certain Persons to watch more than Others for your Salvation,
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and to call upon you to look to your selves, and not give way to the Tempter: yet whosoever he be that sees another about to do that which he knows will be odious to God, scandalous to Good men, and without a timely Repentance ruinous to his own Soul, and has an opportunity to admonish him of his Sin, and to hinder his committing of it,
and to call upon you to look to your selves, and not give Way to the Tempter: yet whosoever he be that sees Another about to do that which he knows will be odious to God, scandalous to Good men, and without a timely Repentance ruinous to his own Soul, and has an opportunity to admonish him of his since, and to hinder his committing of it,
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Yet it is not to be doubted, but that such persons as either by Nature or Friendship, or any the like Engagement, ought to have a more particular concern than others, for their Neighbours Welfare;
Yet it is not to be doubted, but that such Persons as either by Nature or Friendship, or any the like Engagement, ought to have a more particular concern than Others, for their Neighbours Welfare;
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or else by their Place, and Business, and Character, are engaged in a more especial manner to watch over them, should be more than ordinarily careful as to this matter,
or Else by their Place, and Business, and Character, Are engaged in a more especial manner to watch over them, should be more than ordinarily careful as to this matter,
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And two waies in general there are, whereby such persons must labour to hinder Men from sinning, as ever they mean to clear themselves from being Partakers in their Iniquities.
And two ways in general there Are, whereby such Persons must labour to hinder Men from sinning, as ever they mean to clear themselves from being Partakers in their Iniquities.
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By shewing the Vanity of all those little Pretences, in which wicked Men are apt to put their trust; and not leaving them any hopes of Impunity, either in this World or in the next, without a true Repentance of their Sins, and a Reformation from them.
By showing the Vanity of all those little Pretences, in which wicked Men Are apt to put their trust; and not leaving them any hope's of Impunity, either in this World or in the next, without a true Repentance of their Sins, and a Reformation from them.
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But the Civil Magistrate has great opportunities of supplying this Defect; and no doubt God will require it so much the more at their hands, in that it is now no longer in ours.
But the Civil Magistrate has great opportunities of supplying this Defect; and no doubt God will require it so much the more At their hands, in that it is now no longer in ours.
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There is indeed a Mercy to be remembred and shewn in Judgment; and our own Frailty ought to admonish us to make great Allowances for other mens Infirmities. But there may be an Excess even in Good Nature it self;
There is indeed a Mercy to be remembered and shown in Judgement; and our own Frailty ought to admonish us to make great Allowances for other men's Infirmities. But there may be an Excess even in Good Nature it self;
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that neither Virtue be run down, nor Vice encouraged: And to that end Men must be kept from open and scandalous Sins at least, if they cannot from others;
that neither Virtue be run down, nor Vice encouraged: And to that end Men must be kept from open and scandalous Sins At least, if they cannot from Others;
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2ly, Which was the other general point we proposed to consider (the consequent Application of all these Reflections ) be perswaded to endeavour what in us lies to prevent both our own and other mens Sins. Instead of Approving and Encouraging any in their Wickedness. let us,
2ly, Which was the other general point we proposed to Consider (the consequent Application of all these Reflections) be persuaded to endeavour what in us lies to prevent both our own and other men's Sins. Instead of Approving and Encouraging any in their Wickedness. let us,
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Instead of giving them any occasion, or laying any stumblingblock in their way, whereby to lead them into Sin, let us by our good Example both teach them what they ought to do,
Instead of giving them any occasion, or laying any Stumbling block in their Way, whereby to led them into since, let us by our good Exampl both teach them what they ought to do,
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And let us look upon our selves to lie under the same Engagement to God for one another, that Judah once took upon himself for his Brother Benjamin, Gen. 43. 9. Of my hand shalt thou require him;
And let us look upon our selves to lie under the same Engagement to God for one Another, that Judah once took upon himself for his Brother Benjamin, Gen. 43. 9. Of my hand shalt thou require him;
And may perhaps be ready to complain of this as some new Contrivance against your Liberty, to call upon you to repent for other Men's sins. But if the Case be indeed so as the Text plainly implies,
And may perhaps be ready to complain of this as Some new Contrivance against your Liberty, to call upon you to Repent for other Men's Sins. But if the Case be indeed so as the Text plainly Implies,
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If there be many waies by which we may, and by some or other of which it is probable the very best of us have rendred our selves partakers of other Mens sins:
If there be many ways by which we may, and by Some or other of which it is probable the very best of us have rendered our selves partakers of other Men's Sins:
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sinning against often repeated Promises, against the most serious Resolutions, against the most solemn and sacred Vows of Obedience: In a word, sinning against many providential Admonitions; such as Trouble, Afflictions, Losses, Sickness, and the like;
sinning against often repeated Promises, against the most serious Resolutions, against the most solemn and sacred Vows of obedience: In a word, sinning against many providential Admonitions; such as Trouble, Afflictions, Losses, Sickness, and the like;
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for ought we know, perish by our means? And what a desperate increase this must add to our own Guilt? For if he who converts a sinner from the Error of his way, and so is instrumental to the saving but of one soul from death, shall for that cover a multitude of his own sins:
for ought we know, perish by our means? And what a desperate increase this must add to our own Gilded? For if he who converts a sinner from the Error of his Way, and so is instrumental to the Saving but of one soul from death, shall for that cover a multitude of his own Sins:
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O! then, how fatally must we multiply evil against our selves, when by our neglect of our duty we lead perhaps Multitudes into error, and involve their souls in everlasting Destruction.
OH! then, how fatally must we multiply evil against our selves, when by our neglect of our duty we led perhaps Multitudes into error, and involve their Souls in everlasting Destruction.
If we have therefore hitherto neglected so serious a Consideration; If our Repentance has been only for the sins we our selves have committed, without any regard to the Mischief we may have done our Brother by them;
If we have Therefore hitherto neglected so serious a Consideration; If our Repentance has been only for the Sins we our selves have committed, without any regard to the Mischief we may have done our Brother by them;
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This if we do with that affectionate earnestness as becomes so great an Aggravation, I am perswaded we shall not only very much increase our Contrition, and so perfect our Repentance for what is past; but may also by the Grace of God, establish our selves the better against returning to our Evil Waies for the Time to come.
This if we do with that affectionate earnestness as becomes so great an Aggravation, I am persuaded we shall not only very much increase our Contrition, and so perfect our Repentance for what is past; but may also by the Grace of God, establish our selves the better against returning to our Evil Ways for the Time to come.
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I shall conclude this Discourse, after the same manner, and almost in the same Words that S. Basil once did his Canonical Epistle to Amphilochius, upon the occasion of that very Reflection we have now been making.
I shall conclude this Discourse, After the same manner, and almost in the same Words that S. Basil once did his Canonical Epistle to Amphilochius, upon the occasion of that very Reflection we have now been making.
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Because those who profess the Name of Christ, have yet lived so contrary to their Profession, But if after all this Men will not understand, That for these Causes the Wrath of God is come upon us,
Because those who profess the Name of christ, have yet lived so contrary to their Profession, But if After all this Men will not understand, That for these Causes the Wrath of God is come upon us,
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wherefore should we after this have any thing more to do with them? Nevertheless, let us not cease Day nor Night, in Publick and in Private, to intreat and beseech them to consider these things;
Wherefore should we After this have any thing more to do with them? Nevertheless, let us not cease Day nor Night, in Public and in Private, to entreat and beseech them to Consider these things;
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thô we cannot theirs, and not partake with them in their sins, lest we also partake with them in their Destruction. Now to him that sitteth upon the Throne, and to the Lamb;
though we cannot theirs, and not partake with them in their Sins, lest we also partake with them in their Destruction. Now to him that Sitteth upon the Throne, and to the Lamb;
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