Some of the upper parts of the earth are to us, terra incognita, and unknown land; but all the lowest parts of hell are to us an unknown land. Many thousands have travelled thither, but none have returned from thence, to make reports or write books of their travels.  Thaat piece of geography is very imperfect….
When a curious inquisitor asked Augustine what God did before He created the world, Augustine told him He was making hell for such curious inquirers into God's secrets!  Such handsome jerks are the best answers to men of curious minds. It concerns us but little to know where hell is. Certainly, they are the best and wisest of men, who spend most of their thoughts and time, and pains on how to keep out of it, rather than exercise themselves with disputes about it…
Oh, sirs,were all the waters in the sea ink, and every pile of grass  a pen, and every hair  on all men's heads in the world the hand of a ready writer, all would be too short graphically to delineate the nature of this dungeon, where all lost souls much lodge forever…. If all the fires that ever were, or shall be in the world, were contracted into one fire, yet such a fire would be but as a painted fire upon the wall, to the fire of hell!  Infernal fire is neither tolerable nor terminable. Impenitent sinners in hell shall  have end without end, death without death, night without day, mourning without mirth, sorrow without solace, and bondage without liberty. The damned shall live as long in hell as God Himself shall live in Heaven.
—-Thomas Brooks "A Homiletic Encyclopedia"

The first cause of distraction in God's service is secret atheism. There is an atheism of the head, an atheism of the heart, and an atheism of the life. In the first, "The fool hath said in his heart that there is no God," (Ps. 14:1). Mark, it is not, he has thought in his heart, but says it by rote to himself, rather as what he would have, than what he does believe… It is notorious madness to conclude, from the variety and diversity of opinions about religion and government, that there is no God, seeing you are supported by Him, while you dispute and argue about Him.
Athiesm of the heart is that whereby the fool says, "also in his heart, there is no God;" that is either secretly questions or heartily wishes there were none at all. And it is worth observing both of these, that they are such as are obnoxious to the Divine Majesty….
Atheism of the life is to "profess that they know God; but in works they deny Him" (Titus 1:16). Now these latter originate from the first, and the last is most visible in our distractions; for if you did truly believe God present in an ordinance, as he that sits next to you, dare you trifle so egregiously as you do? The minister looks at you and you dare not talk; if you saw Him that looks at you from Heaven, you would dare not wander…
The remedy of this evil is, humbly to read the Scriptures, which is the most clear, certain and convincing way to work faith herein. Prayer and the Bible have convinced more than any other arguments…
—Richard Steele "A remedy for Wandering Thoughts" pp. 60-63

The world is Satan's bait. He seldom throws out a naked hook. Let murder, fraud, lying, or idolatory be presented in their undisguised turpitude, and only few people of good education and correct morals will be taken in by him. But he conceals the hook in a godly bait, and like a skillful angler, he knows how to use the temptation best suited to our palate… For one, he has a golden bait; for another, pleasure; for a third, worldly fame and honours.
And his line is thrown out everywhere–in our place of business, in our families, in our studies, at our tables and on our pillows.
—Arthur Jackson, "A Homiletic Encyclopedia" p. 4680

Psalms 118:24 This is the day which the LORD hath made; we will rejoice and be glad in it.

The same sun arises on this day, and enlightens it: yet, because the Sun of Righteousness arose upon it, and gave a new life to the world in it, and drew the strength of God's moral precept into it; therefore we justly sing with the Psalmist "This is the day which the LORD hath made."

On this day, I forget the world, and in a way myself; and deal with my thoughts as great men do, who during their time of privacy, forbid access to all visitors. Prayer, meditation, reading and hearing, preaching, singing, good conference, are the business of this day, which I dare not spend on any work or pleasure, but heavenly. I hate superstition on one hand, and laxity on the other; but I find it hard to offend in too much devotion, easy in profaneness. The whole week is sanctified by this day; and according to my use of this day, is my blessing on the rest.

—Joseph Hall "Contemplations."

The manner in which we do God's will is as important as the thing itself.  We obey acceptably when we obey from the heart.  We do God's will acceptably when we do his will as it is done in heaven, that is, as the angels do it.  How do the angels obey?  (1.) They do it regularly, without wavering.  Angels do not do anything but that which is commanded.  Obedience must be set by the sundial of God's Word.  (2.) Angels obey God's will entirely with nothing cut away.  The least command cannot be left undone.  Every command has the same authority, and if we do God's will uprightly, we do it uniformly; we obey every branch of his will with unlimited obedience.  Many do God's will by halves.  They pick and choose like a lame horse that favours one leg.  To play a lute you must strike every string or spoil the music.  Hypocrites profess fair, but when it comes to sacrficing their Isaac, crucifying a beloved sin, or parting with some estate for Christ, they pause and say as Naaman, 'In this matter may the Lord pardon your servant' (2 Kings 5:18).  It is acceptable with God, though we fail in some measure, that we desire to do all of God's will and that it grieves us that we do not do better.  (3.) Angels obey sincerely; first, by pure respect to his command.  It was a hard service for Abraham to sacrifice his son, and though he surely did not feel present joy, he obeyed, because God commanded it.  The command, not comfort, is the ground of duty.  Secondly, we obey sincerely when we do God's will with a pure eye to his glory.  The Pharisees obeyed for vain-glory.  He that does God's will rightly desires God's honour to be lifted up in all the world rather than his own glory.  A gracious soul makes God his focus and obeys his commands with the pure motive of lifting up his glory.

Thomas Watson, The Lord's Prayer, pp. 156-159

The good works of believers are imperfect; and therefore they cannot merit by them. How can a man merit any reward of the lawgiver by doing that which does not fulfil the law, which requires not only good works, but perfectly good ones? He does not deserve his wages that does not do his whole work, and do it as he should,. Or how can a man deserve a reward by those works that merit punishment? Can he deserve blessing and curse at the same time, and by the same works?… "There is not a just man upon earth, that doeth good, and sinneth not," says Solomon (Eccl. 7:20)…
If we look at the good works of the saints in particular, we shall find some defect in every one of them. The best proceed but from an imperfect principle—the new nature; which, in believers, during their present tate, is but in its growth, and not come to its full maturity. It shall be made perfect; so therefore it is not yet perfect. God promises that believers shall grow in grace… They are commanded to grow: "Grown in grace…."(2 Pet,. 3:18)…. But if graces reaches its full perfection, there would be no more need of growing in it, and no more obligation to do so. Besides, there is no saint but, as he has some grace in him, so he has some remainders of corruption too. Sin dwells in him, as well as it did in Paul (Rom. 7:17)…
As sin dwells in the same soul, the same mind, the same will and the same affections with grace, so it mingles itself with the actions of grace: there being something of mud in the fountain, it dirties the stream….
—Edward Veal, Puritan Sermons, Vol. , pp. 195-7

Some are much troubled because they proceed by a false method and order in judging their estates. They begin with election, which is the highest step of the ladder; whereas they should begin from the work of grace wrought within their hearts, from God's calling by his Spirit, and their answer to His call, and then raise themselves upward to know their election by their answer to God's calling.
"Give diligence," says Peter, "to make your calling and election sure." Your election by your calling. God descends to use from election to calling, and so to sanctification. We must ascend to him beginning where he ends. Otherwise it is a great folly as in removing a pile of wood, to begin at the lower first, and so, besides the needless trouble, to be in danger to have the rest to fall upon our heads.
—Richard Sibbes "A Homiletic Encyclopedia," pp. 1798.

Contentment is a sweet inward heart thing. It is work of the Spirit indoors…"My soul waiteth thou only upon God." These words may also be translated as: "My soul, be silent to God. Hold peace, O my soul." Not only must the tongue hold its peace; the soul must be silent. Many, many, sit silently, refraining from discontented expressions, yet inwardly they are bursting with discontent. This shows a complicated disorder and great perversity in their hearts. And notwithstanding their outward silence, God hears the peevish, fretful language of their souls…
Outwardly there may be great calmness and stillness, yet within amazing confusion, bitterness disturbance and vexation.
Some people are so weak that they cannot restrain the unrest of their spirits, but in words and behaviour they reveal what woeful disturbances there are within. Their spirits are like the raging sea, casting forth nothing but mire and dirt, and are troublesome not only to themselves but also to all with whom they live. Others, however, are able to restrain such disorders of heart, as Judas did when he betrayed Christ with a kiss, but even so they boil inwardly and eat away like a canker. So David speaks of some whose words are sweeter than honey… and yet have war in their hearts. In another place, he says, "While I kept silence my bones waxed old."
Contentment is a soul business. First, it is inward; secondly, quiet; thirdly, it is a quiet frame of spirit… It is a grace that spreads itself through the whole soul.
—Jeremiah Burroughs, "Rare Jewel of Christian Contentment" pp. 2-6

When you are present at family prayer, give diligent attention and notice what confessions of sins are made, what petitions are sent up, and what praises are returned to God for mercies received.
The devil will do his utmost that you may be absent at prayer; absent in mind, when present in the body. God is not pleased with the prostrating of the body, when your hearts are not in the work. Do not so dissemble on your knees with God and man. Are you really desiring the mercies you pray for, whether pardon of sin, an interest in Christ, and evidences thereof, when your minds and thoughts are wandering about other things? If that is the case, let conscience remind you of the work you are about. For is this not to sin against God, when you pretend to be serving him? And are you provoking him, when you should be praying to him, to be reconciled to you, and turn his anger away from you?
Joint prayer should be made with one mouth and with one mind: "These all continued with one accord in prayer," which word is translated, in Romans 15:6, with one mind. "That ye may be with one mind and one mouth glorify God." But when your thoughts are wandering in family prayer, though there is but "one mouth," there are many minds. These persons do not accord in prayer, when there is great discord before God.
–Thomas Doolittle "Puritan sermons, vol2. p. 243

Nothing will bring ill success upon us sooner than unbelieving and distrustful fears about the future. For when any person shall, in spite of experience he has had, or might have had, of God's power, love, care and truth, become so distrustful, as to not be contented with his own work, but proceeds to make God's work his burden as well, only caring about success such a man is foolish and presumptuous. Such a man provokes God so much that God, out of his wise justice, ceases caring for such a one, leaving him to his own care

Commit your ways unto the Lord, and trust in him. Cast all your care upon the Lord and be careful in nothing. (Ps. 55:22)

O! how happy are we Christians, if we did but know, or knowing would enjoy our happiness! We are cared for in everything that we need, and that can be good for us We may live without taking thought, or care for anything. Our work is only to study and endeavour to please God, walking before him in sincerity, and with a perfect heart; then we may cleave to him; and rest on him both our bodies and souls without fear or distraction (1 Cor. 7:35).. God is all sufficient, and all in all to such. He is known by his name Jehovah to such (Exod 6:3), even to being the accomplisher of his promises to them If we shall wisely and diligently care to do our work, we, serving so good and able a Master, need not take thought about our wages. If we would only obey and please so good, rich, and bountiful a Father, then we need not be careful for our maintenance, here, in our youth, or old age; nor yet, ,our eternal inheritance, when we shall come to full age.
—Henry Scudder, "The Christian's Daily walk," pp. 190-2

Truly the saint's heaviness reflects unkindly upon God himself. We do not commend his cheer, if it does not cheer us. What saith the world? "The Christian's life is but a melancholy walk," thinks the carnal wretch, "it is a dry feast they sit at, where so little wine of joy is drunk." And will you confirm them in this their opinion, Christian? Shall they have your example to produce against Christ and his Word, which promises peace and joy to all that will come to this feast?…

Now will they believe 'tis good news indeed the Gospel brings, when they can read it in your cheerful lives; but when they observe Christians sad with this cup of salvation in their hands, truly they will suspect the wine in it is not so good as the preachers commend it… O Christians, let the world see you are not losers in your joy, since you have been acquainted with the Gospel; give them not cause to think by your uncomfortable walking, that when they become Christians, they must bid farewell to all joy, and resolve to spend their days in the hour of mourning.
–William Gurnall, "A Homiletic Encyclopedia, pp. 757."
 

If you have assurance of your justification do not abuse assurance

• It is an abusing of assurance when we grow more remiss in duty; as the musician having money thrown at him leaves off playing. By remissness, or interrupting the exercises of religion, we grieve the Spirit, and that is the way to have an embargo laid upon our spiritual comforts.

• We abuse assurance when we grow presumptuous and less fearful of sin. What, because a father gives his son an assurance of his love, and tells him him he will bequeath his land to him, shall the son therefore be wanton and dissolute. This is the way to lose his father's affection, and make him cut off the inheritance.

It is bad to sin when one wants assurance, but it is worse to sin when one has it. Has the Lord sealed his love with a kiss? Has he left a pledge of heaven in your hands, and do you thus recompense the Lord? Will you sin with manna in your mouth? Does God give you the sweetest clusters of assurance to feed on, and will you return him wild grapes? It much pleases Satan, either to see us want assurance, or abuse it; this is to abuse assurance, when the pulse of our soul beats faster in sin and slower in duty.
—Thomas Watson, "A Homiletic Encyclopedia" pp 351

Here is a short fight, but an eternal triumph. A short race, but an imperishable crown of glory. A short storm, but an eternal harbour. Who would not be almost coveteous and ambitious of suffering  upon such gainful terms? How much more this "ever with the Lord?" There is no proportion between a Christian's cross  and his crown… Compare a mole-hill with a mountain, a glow-worm with the sun, a drop with the ocean, and more disproportional are a saint's sufferings with his glory…
"Ever with the Lord:" this puts lilies and roses into the ghastly face of death, and makes the king of terrors to outshine Solomon in all his glory…
Then, tremble not, believer, at the approach of death, but go forth and meet him with this friendly salutation: Come in, thou blessed of the Lord; are you come to fetch me to my Father? Welcome death! Thou art my best friend next to Jesus Christ. Death is my passage into a blessed eternity.
Death is Joseph's chariot, not to carry the saint's down to Egypt, but up to Canaan; and how quickly he carries a believer thither! It is but winking, and he is at home. As soon as the eye of the body is closed here, the eye of the soul is open there! O blessed vision! to behold at once all the glories of eternity!
—Thomas Case, "Mount Pisagh," The select works of Thomas Case, pp. 211, 214-5.

Who is not sensible of good things, and specially when they are good things for the mouth? For all the labour of man is for the mouth; all that the hands work for, and all that the feet toil about, is for the mouth. So long as we have green pastures and still waters, so long as we have meat and drinks, not only to satisfy hunger, but to please the palate, we don't care much for anything else.

But O my soul, these are not the good things that are here meant; and even if they were worth caring about if they continued, even then, the days will come when I shall say, I have no pleasure in them. The time will come when my mouth will lose its taste, and what good then will these good things of the mouth do me? No, my soul, no fear here of old age; no fear of defect by reason of years, for your youth shall be renewed like the eagles…

May we not now begin anew… and (like David) remember all His benefits…He begins with forgiveness of sins, because this is the foundation…His next benefit is the healing of all my infirmities, but alas, what good will both these benefits do me if He should stay here and go no further…

He will now therefore add a concluding flourish…He crowns you with loving-kindness and tender mercies…He satisfies your mouth with good things, and your youth is renewed like the eagles; as much as to say: you shall have the happiness of the epicure, and the stoic both at once.
—Sir Richard Baker, "Meditation and Disquietisitions" pp. 400-2

It is not enough to hear God's voice, but we must obey. Obedience is part of the honour we owe to God. "If then I be a father, where is mine honour?" (Mal. 1:6). Obedience carries in it the lifeblood of religion.
"Obey the voice of the Lord thy God, and do his commandments." Obedience without knowledge is blind, and knowledge without obedience is lame. Rachel was fair to look upon, but, being barren said, "Give me children of I die." So, if knowledge does not bring forth the child of obedience, it will die.
"To obey is better than sacrifice" (1 Sam. 15:22). Saul thought it was enough for him to offer sacrifices, though the disobeyed God's command; but "to obey is better than sacrifice." God disclaims sacrifice, if obedience be wanting.
—Thomas Watson, The Ten Commandments, pp. 1 Banner of Truth.

The one great design of God in all his dispensations to His people is to prevent and cure the pride of their hearts. This, you see, was the thing that God designed by letting Satan loose to afflict the apostle; by doing so, He gave him a thorn in his flesh. This was His design in giving the children of Israel such a dance in the wilderness. They might well have gone from Egypt to Canaan in less than forty weeks; yet He made them to wander for the space of forty years: and why was it? The Spirit of God tells us, that it was to humble them (Deut 8:2)
I might show you how God designed this in His creating of man. At first He made him of the dust of the earth; and this might well keep him humble, just a sense of his origin. God designed this in His way of redeeming man by His Son, Jesus Christ. By doing so, we are given to understand, that we could no more have redeemed ourselves, than we could have created ourselves. We are as much subject to a Redeemer for salvation and eternal life, as to the Creator for our natural life.
Yes, God designs this in His way and method of saving man; which is by His grace, and not by "works of righteousness which we have done." (Titus 3:5). We must condemn ourselves, before He will justify us; and renounce our own righteousness, if ever we will be made righteous. And why is this, so that pride should not be exalted, and that no flesh should ever glory, or exalt itself in His sight? (Rom 3:20; 1 Cor 1:29).
—Richard Mayo, Puritan sermons, Vol 3. pp, 380-1

We are to labour after a greater measure of knowledge. And those who are real Christians, have attained to some degree of spiritual understanding. That light, which is as the light of the moon should be increased, so as to equal the light of the sun; and that which is as the light of the sun, should be more augmented so as to equal the light of seven days, growing more and more glorious…
Compare all other knowledge with this knowledge of Christ, and see the vast difference in excellency. And this will stir you to grow in it. The philosophers of old—how restless were their minds, how endless their inquires! The farther they went, the more they were puzzled; and after long study, they came to understand that they fully understood nothing. The wise King of Israel after he had diligently employed his large understanding about human knowledge—cries out as a man exceedingly vexed and disappointed: "In much wisdom is much grief; and he that increaseth knowledge, increaseth sorrow."
But the knowledge of Christ is of another nature. He that rightly understands the Lord Jesus, understands how to have his guilt removed, his heart renewed, his conscience calmed, his soul secured, and that forever. This knowledge is not a vexation but a satisfaction to the Spirit. Here it may truly be said, "The better Christ is understood, the more the soul that understands Him is at rest."
—Nathanael Vincent–Puritan Sermons, vol 3, pp. 294-306

Alas! what a vow is this that David makes here, a vow which he is sure beforehand he cannot keep; for is it possible for any man to bless God at all times? Is there not a time of pain and misery, in which Job's wife persuaded him to curse God and die? And can cursing of God stand with blessing of God?…
Is it not pain, it is not misery, it is not extremity of pain or misery that shall make me break my vow in blessing God; but if it be thought so great a matter to bless God in misery, I will stretch my vow yet further, for I will bless Him for misery; and I may truly say, if it were not for pain and misery, I should want one special motive for blessing God…
What does blessing God truly mean? Is it only in thought, or only in good intention? No, my soul; His praise shall continually be in my mouth; for though the heart indeed be the fountain of blessing Him, yet out of the abundance of the heart the mouth speaketh. Therefore it shall not be cloistered up in the cells of silence, but it shall have vent, and be brought into the light, that if it not be said that men seeing my good works, it may at least be said that men hearing my good words, may glorify our Father which is in heaven…
When I make this vow to bless God at all times, I make it not presuming upon any ability in myself… My confidence is that He who hath give me the resolution to will it, will give me also the power to perform it.
–Sir Richard Baker, Meditations and Disquisitions pp 359-61

God being the Father, if He hides His face from His child, it is in love. Desertion is sad in itself, a short hell (Job 6:9). Yet when the light is withdrawn, dew falls. We may see a rainbow in the cloud, the love of a Father in all this.
Firstly, God hereby quickens grace. Perhaps grace lay dormant (Canticles 5:2). It was as fire in the members; and God withdraws comfort, to invigorate and exercise grace. Faith is a grace that sometimes shines brightest in the dark night of desertion. (Jonah 2:4).
Secondly, when God hides His face from His child, He is still a Father, and His heart is towards His child. Joseph spoke roughly to his brethren, and made them believe that he would take them for spies; still his heart was full of love, and he was fain to go aside and weep. So God's heart yearns for His children, even when He seems to look strange. "In a little wrath I hid my face from thee…but with everlasting kindness will I have mercy on thee." Though God may have the look of an enemy, He still has the heart of a Father.
—Thomas Watson, A Homiletic Encyclopedia pp. 1656

What good man could possibly know any enjoyment of himself, or possess his soul in patience, while he

observes the eccentric and irregular motions of the things below? The restlessness, tumblings and tossings of the world; desireable comforts and delights blasted in a moment; afflictions and troubles breaking in with a sudden suprise; order subverted, laws violated. He would see things indeed turned upside down; wickedness rampant and religion oppressed; the spurious brood of Babylon clothed in scarlet, and prospering the world, when at the same time the precious sons of Zion…are esteemed as earthen pitchers, yes,. broken pottery, thrown upon dunghills, or cast into prisons…

These things, I say, would soon break his heart—did he not see Him who is invisible, and firmly beleive a wheel within a wheel, an unseen hand, which steadily and prudently guides and directs all things…

If we will repair into the sanctuary, consult the divine oracles, believe them when they tell us that the eternal God, our God, is the Rector and Governor of the world; it will revive our spirits, It will also reduce our souls into their right frame, and preserve them in a due composure, when the scene of human affairs is most ruffled. —Samuel Slater, "Puritan sermons, vol 3, pp 314-315.

It is not enough to make use of ordinances, but we must see if we can find God in them. There are many that hover about the palace, and yet do not speak with the prince: so possibly we may hover about ordinances, and not meet with God there. To go away with the husk and shell of an ordiance, and neglect the kernel, to plesase ourselves because we have been in the courts of God, though we have not met with the living God is very sad.

A traveller and merchant differ thus: a traveller goes from place to place only that he may see; but a merchant goes from port to port, that he may take in his feight, and grow rich by trade. So a formal person goes from ordinance to ordiance, and is satisfied with the works; a godly man looks to take in his freight, that he may go away from God with God; that he may meet with God here, and there, in this duty and in that, and go away from God with God.

A man that makes a visit only by constraint, and not by friendship, it is all the same to him whether the person be at home or not; but another is glad to find his friend there. It is the same with us, if from a principle of love we come to the ordinances with the desire of finding the living God.
—Thomas Manton, A Homiletic Encyclopedia, p. 3427.

There were never so precious a monument as the tables written with gods own hand.  If we saw the stone on which Jacob's head rested, or on which the foot of Christ once trod, we would treat it with more than ordinarily respect.  With what eyes should we behold this stone, which was hewed, and written with the very finger of God?. 

Prophecies and evangelical discourses he has written by others; never did he write anything himself, but these tables of the law.  The hand, the stone, the law, were all his.  But the more precious the record, how much greater the fault of defacing it…  At the first, God engraved his image on the table of man's heart; Adam blurred the image, but, through God's mercy, saved the table.  Now he writes his will on the tables of stone; Moses breaks the tables, and defaces the writing…
He forgets the law written, when he saw the law broken.  His zeal for God transported him from himself, and his duty to the charge of God.  He hated more the golden calf, wherein he saw engraven the idolatry of Israel, than he honoured the tables of stone, wherein God had engraven his Commandments.  He longed more to deface the idol, than he cared to preserve the tables.  Yet that God, which so sharply revenged the breach of one law upon the Israelites, does not check Moses from breaking both tables of the law.  The law of God is spiritual.  The internal breach of one law is so heinous, that, in comparison with it, God scarcely counts the breaking of the outward tables a breach of the law at all…
The tables had not offended; the calf had, and Israel in it.
– Joseph Hall, contemplations, pp.  61 — 2

We ought to mourn the sins of our near and dear relatives to a greater degree than those of mere strangers. Natural affection, sanctified, is the strongest. As nature puts forth itself to nearest relatives in strong affection, so grace engages to a proportional

degree in spiritualizing that affection. How earnest and desirous was Paul for his "kinsmen according to the flesh" (Rom 9:3), "that they might be saved," (Romans 10:1) Job offered sacrifices and prayers and tears too, no doubt, for the very fear that his children might offend God. There is in the saints "natural affection:spiritualized": no godly man knows how to never be rich towards God…
Near relations may also be a great danger to the residue of those that belong to our family: sin in one or two, though in a large family, may endanger and infect the whole family, may endanger and infect the whole. We always strive to quench those flames that destroy houses near to us; we are more fearful of them than of those at a greater distance.
We must be more troubled for the poisonous root of sin, than for the branches and fruits of suffering that spring from that root. We must mourn more for the sin of a child than for the sickness of a child; lay more to heart what our children have done, than what they have undergone, more for their impiety than for their poverty; more because they have left God, than because their trades or estates have left them; more for fear (that) they died in sin, than because they died.
—William Jenkyn from "Puritan sermons, Vol 3" pp. 113-114

Eli had two sons: "sons of Belial," a brace of hell-hounds, Hophni and Phinehas, whose names do almost stain the sacred writ. They were wretches that were as desperately lewd as Eli himself was eminently holy.
If the goodness of example, precept, education and profession, could have been antidotes against the extremity of sin, these sons of so holy a father could not have been so hellishly wicked…As to old Eli: did he know all this? It is true especially of great men, that they usually are the very last to be informed of the evil of their own house; but yet as to Eli, it could not very well be, because when all Israel rang of the lewdness of his sons, how could he be ignorant of it…

But, to our amazement, hear what he says: "He said unto them, Why do ye such things? for I hear of your evil dealings by all this people." What an indulgence, to a prodigy, to the notorious crimes of his wicked sons!.. to punish the thefts, plunders, sacrileges, adulteries of his sons with a mere, "Why do ye so?" This was no other than to shave the head that served the axe..An easy reproof only encourages wickedness…It is a breach of justice, not to proportion the punishment to the offense.
Observe, I beseech you, observe, indulgent citizens, we do not read of any sin that Eli was charged with, but with that which is epidemical, I fear among you, and looked upon as a peccadillo, and if a sin, at most but venial…God swears, that he "will judge Eli's house," and that with beggary, death, and desolation.
—Thomas Lye, Puritan Sermons, Vol 3, pp. 168-170-3