and many, no doubt, have been startled at it, and been ready to say as the Disciples of our Saviour did upon another Occasion, This is an hard saying, who can hear it ? For can this Doctrine be true, that whosoever shall keep the whole Law,
and many, no doubt, have been startled At it, and been ready to say as the Disciples of our Saviour did upon Another Occasion, This is an hard saying, who can hear it? For can this Doctrine be true, that whosoever shall keep the Whole Law,
and yet offend in one Point, is guilty of all, and we be in the mean time dealt with according to the Gentleness and Clemency of a Covenant of Grace? Is this the GOSPEL we talk so much of? Is this the Glad-Tydings which our Saviour hath brought us? We find none so bad, we read nothing so sad, in all the Old Testament.
and yet offend in one Point, is guilty of all, and we be in the mean time dealt with according to the Gentleness and Clemency of a Covenant of Grace? Is this the GOSPEL we talk so much of? Is this the Glad-Tydings which our Saviour hath brought us? We find none so bad, we read nothing so sad, in all the Old Testament.
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It is no where there said, that he who is never so careful to observe the whole Law, if he chance to transgress in any one Point, shall be look't upon as a Transgressour of all the Commandments,
It is no where there said, that he who is never so careful to observe the Whole Law, if he chance to transgress in any one Point, shall be looked upon as a Transgressor of all the commandments,
if therefore he who keepeth the whole Law, and yet offends in one Point, be guilty of all, how Desperate must the Case not onely of the Generality needs be,
if Therefore he who Keepeth the Whole Law, and yet offends in one Point, be guilty of all, how Desperate must the Case not only of the Generality needs be,
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I must confess that these Words may well Confound us, and fill us with Amazement, were they to be understood in the severest Sense they are capable of;
I must confess that these Words may well Confound us, and fill us with Amazement, were they to be understood in the Severest Sense they Are capable of;
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And the Context sheweth, that this is the plain Meaning of them, viz. Upon Supposition that a Man were careful to observe all the Laws of God but one, his living in the Breach of that one, shall be so far from being connived at upon the Account of his Obedience to all the rest, that he shall be lyable to the Punishment which is due to the Transgression of the whole Law:
And the Context shows, that this is the plain Meaning of them, viz. Upon Supposition that a Man were careful to observe all the Laws of God but one, his living in the Breach of that one, shall be so Far from being connived At upon the Account of his obedience to all the rest, that he shall be liable to the Punishment which is due to the Transgression of the Whole Law:
there being nothing more plainly revealed, than that the more and the greater Sins Men are guilty of, the greater and severer shall be their Punishment.
there being nothing more plainly revealed, than that the more and the greater Sins Men Are guilty of, the greater and severer shall be their Punishment.
And in saying that such a one shall have the same Punishment for kind, I mean that which consisteth in being forever Banished from the Presence of God;
And in saying that such a one shall have the same Punishment for kind, I mean that which Consisteth in being forever Banished from the Presence of God;
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That is, it is the same Law-Giver who hath forbidden Adultery and Murther ; and His Authority is as truly Contemned in Transgressing one, as both of these Laws.
That is, it is the same Law-Giver who hath forbidden Adultery and Murder; and His authority is as truly Contemned in Transgressing one, as both of these Laws.
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For if God Almighty's Soveraignty be Disacknowledg'd in any One Instance, it may as well be so in all other. The same Reason that leads to the Violation of one Law, doth Enervate and render invalid all other Laws. Again,
For if God Almighty's Sovereignty be Disacknowledged in any One Instance, it may as well be so in all other. The same Reason that leads to the Violation of one Law, does Enervate and render invalid all other Laws. Again,
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That it proceed from Love to God, and (which is indeed Materially the same) Love to Goodness: Goodness (Or Universal Righteousness, Purity and Benignity) being that upon the account of which God Almighty is a Lovely Being.
That it proceed from Love to God, and (which is indeed Materially the same) Love to goodness: goodness (Or Universal Righteousness, Purity and Benignity) being that upon the account of which God Almighty is a Lovely Being.
And the Scripture-Notion of Loving God, is the Esteeming Him above, and Preferring Him before all Creatures. He who hath No true Love for God, may Obey Him in many instances,
And the Scripture notion of Loving God, is the Esteeming Him above, and Preferring Him before all Creatures. He who hath No true Love for God, may Obey Him in many instances,
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And again, it is no less apparent, that the Love of Virtue and true Goodness, is inconsistent with harbouring any thing in our breasts that is contrary there to.
And again, it is no less apparent, that the Love of Virtue and true goodness, is inconsistent with harbouring any thing in our breasts that is contrary there to.
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but if God should once suffer him to be sharply encountred, either from without or from within, it is not hard to divine what Success such Temptations would have upon him.
but if God should once suffer him to be sharply encountered, either from without or from within, it is not hard to divine what Success such Temptations would have upon him.
but Lusting in his Heart, or Hating his Enemy, will be Venial Sins with him, though his Saviour hath told him, that these are Transgressions of those Commandments.
but Lusting in his Heart, or Hating his Enemy, will be Venial Sins with him, though his Saviour hath told him, that these Are Transgressions of those commandments.
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but while he preferreth the World, either the Riches, or Honours, or Pleasures thereof, before God (as whosoever lives in the Allowance of any known Sin doth ) he is a very Idolater, as the Apostle hath told us.
but while he preferreth the World, either the Riches, or Honours, or Pleasures thereof, before God (as whosoever lives in the Allowance of any known since does) he is a very Idolater, as the Apostle hath told us.
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and make them unmeet for the Enjoyment of God, as living in the Breach of all. It would do so as truly and really, though not in the same degree. One Sin allowed, one Lust cherished, robs the Soul of the Divine Image, renders it unlike to God,
and make them unmeet for the Enjoyment of God, as living in the Breach of all. It would do so as truly and really, though not in the same degree. One since allowed, one Lust cherished, robs the Soul of the Divine Image, renders it unlike to God,
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and consequently makes it uncapable of taking Satisfaction or Complacency in that Best of Beings, who is pure Light, and in whom is no Darkness at all. It is thereby unqualified for the Heavenly, and it sinks it down into the Hellish State.
and consequently makes it uncapable of taking Satisfaction or Complacency in that Best of Beings, who is pure Light, and in whom is no Darkness At all. It is thereby unqualified for the Heavenly, and it sinks it down into the Hellish State.
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But I add, for the farther Clearing of the Truth hereof, that that Sin which we are apt to Fancy so Light a matter, is either a Transgression of God's Law or 'tis not;
But I add, for the farther Clearing of the Truth hereof, that that since which we Are apt to Fancy so Light a matter, is either a Transgression of God's Law or it's not;
but how can God so account it, when He hath made a Law against it? Will His Infinite Wisdom suffer Him to make a Law, which He matters not whether it be Observ'd or no? Such a Law would be a very Vain and Needless one,
but how can God so account it, when He hath made a Law against it? Will His Infinite Wisdom suffer Him to make a Law, which He matters not whither it be Observed or no? Such a Law would be a very Vain and Needless one,
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But because some Sins are accounted small and others Great, this Distinction is not to be born, except we mean, that some Sins are small ones in Comparison of others;
But Because Some Sins Are accounted small and Others Great, this Distinction is not to be born, except we mean, that Some Sins Are small ones in Comparison of Others;
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There are those who profane the Sacred Name of God by rash Oaths, and by taking it into their Mouths lightly and wantonly, and (when reproved) profess they were not aware they did so:
There Are those who profane the Sacred Name of God by rash Oaths, and by taking it into their Mouths lightly and wantonly, and (when reproved) profess they were not aware they did so:
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than Mens having acquired a wretched Habit of so making bold with and abusing God's Name, through their Minds being void of any awful Sense of His Glorious Majesty.
than Mens having acquired a wretched Habit of so making bold with and abusing God's Name, through their Minds being void of any awful Sense of His Glorious Majesty.
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and therefore our Lord hath assigned the greater Punishment to them, Mat. 10.15. The greater Obligations, and the more Mercies Men sin against, the greater are their Sins upon that Account.
and Therefore our Lord hath assigned the greater Punishment to them, Mathew 10.15. The greater Obligations, and the more mercies Men sin against, the greater Are their Sins upon that Account.
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And those which are injurious to our Neighbours Souls, are the greatest that can be committed against them. Those which are mischievous to the Community are as such, much greater than those which are so only to Particular Persons.
And those which Are injurious to our Neighbours Souls, Are the greatest that can be committed against them. Those which Are mischievous to the Community Are as such, much greater than those which Are so only to Particular Persons.
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Those which are Transgressions of the Rules of everlasting Righteouss, are greater as such, than those which are onely Transgressions of Positive Precepts.
Those which Are Transgressions of the Rules of everlasting Righteous, Are greater as such, than those which Are only Transgressions of Positive Precepts.
But though upon these and other Accounts, some sins are less than others, yet (as hath been sufficiently proved) it is impossible that any Sin should be Simply, and in it self Little.
But though upon these and other Accounts, Some Sins Are less than Others, yet (as hath been sufficiently proved) it is impossible that any since should be Simply, and in it self Little.
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Such as are apt to pass hasty Judgment upon the Actions of others, without duely considering the Reasons of them, may be apt in reading that Story, not only to Pity the young Man, but to take his Part :
Such as Are apt to pass hasty Judgement upon the Actions of Others, without duly considering the Reasons of them, may be apt in reading that Story, not only to Pity the young Man, but to take his Part:
Surely, may such say, our Lord was utterly averse to the bestowing of Eternal Life upon this poor Man. It is said, Blessed are they that do his Commandments,
Surely, may such say, our Lord was utterly averse to the bestowing of Eternal Life upon this poor Man. It is said, Blessed Are they that do his commandments,
for they shall have Right unto the Tree of Life, but here is one who must be excepted, since Obedience to the Whole LAW, and that of so long a standing too, might signifie nothing to the intitling of him thereunto.
for they shall have Right unto the Tree of Life, but Here is one who must be excepted, since obedience to the whole LAW, and that of so long a standing too, might signify nothing to the entitling of him thereunto.
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and it seem to be such another Command as that of God Almighty to His Servant Abraham, for the Offering of his onely Son Isaac. But as Abraham by his readiness to obey that Command, demonstrated the Sincerity of his Love to God,
and it seem to be such Another Command as that of God Almighty to His Servant Abraham, for the Offering of his only Son Isaac. But as Abraham by his readiness to obey that Command, demonstrated the Sincerity of his Love to God,
as God Himself told him, so this Young Man by his Unwillingness to Obey this Command, gave as great a Demonstration of his having been nothing less, than a sincere Observer of all God's Commandments.
as God Himself told him, so this Young Man by his Unwillingness to Obey this Command, gave as great a Demonstration of his having been nothing less, than a sincere Observer of all God's commandments.
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That our Saviour did not thus treat him out of Prejudice to his Person, and with a design to affright him from Him, is plain from what we find in this Narrative, as St. Mark relates it.
That our Saviour did not thus Treat him out of Prejudice to his Person, and with a Design to affright him from Him, is plain from what we find in this Narrative, as Saint Mark relates it.
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'Tis said, Ch. 10 21. upon his telling him that he had observed all the Commandments from his Youth, that Iesus loved him. Now it is very Clear from our past Discourse, that there was great Rèason, why this Young Man, as good as he was, should be sent away sorrowful,
It's said, Christ 10 21. upon his telling him that he had observed all the commandments from his Youth, that Iesus loved him. Now it is very Clear from our past Discourse, that there was great Rèason, why this Young Man, as good as he was, should be sent away sorrowful,
because he perceives that there are many who are far greater Sinners than himself, when yet he lives in the wilful Commission of some known Sins, or in the wilful Neglect of some known Duties.
Because he perceives that there Are many who Are Far greater Sinners than himself, when yet he lives in the wilful Commission of Some known Sins, or in the wilful Neglect of Some known Duties.
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which will be found another day to be Unjust also, and which those know to be so now, who take their Measures of Right and Wrong from their Saviour's Golden Rule, Matth. 7.12. They can make an Idol of the World, are inamoured with either the Riches, or Honours, or Pleasures thereof;
which will be found Another day to be Unjust also, and which those know to be so now, who take their Measures of Right and Wrong from their Saviour's Golden Rule, Matthew 7.12. They can make an Idol of the World, Are enamoured with either the Riches, or Honours, or Pleasures thereof;
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tho' they are as Remiss in Reference to divers Duties of the Second. Others again are seemingly very Observant of those of the Second Table, are Sober, Orderly, Governable, good Subjects, quiet and inoffensive Neighbours ;
though they Are as Remiss in Referente to diverse Duties of the Second. Others again Are seemingly very Observant of those of the Second Table, Are Sobrium, Orderly, Governable, good Subject's, quiet and inoffensive Neighbours;
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Worship Him with their Bodies, when their Hearts are far from Him; and content themselves with a meer External, tho' not with a meer Ritual Righteousness.
Worship Him with their Bodies, when their Hearts Are Far from Him; and content themselves with a mere External, though not with a mere Ritual Righteousness.
But why should any of us think our selves in a Good State, because we live not in any of the Scandalous Sins? Were not those Laws made to be Obeyed which we Break,
But why should any of us think our selves in a Good State, Because we live not in any of the Scandalous Sins? Were not those Laws made to be Obeyed which we Break,
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how can we Expect God's Favour, and live in such Contradiction to His Will? Will you approve of that Servant who wilfully Disobeys some of your Commands, because he observes others ? No surely, all Masters will Expect to be in every thing obeyed;
how can we Expect God's Favour, and live in such Contradiction to His Will? Will you approve of that Servant who wilfully Disobeys Some of your Commands, Because he observes Others? No surely, all Masters will Expect to be in every thing obeyed;
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But how came it to be ever imagined, that God will be put off with a Partiall Obedience? The mischief is, those who live not in Open Sins, the world, not seeing farther, hath a good Opinion of them;
But how Come it to be ever imagined, that God will be put off with a Partial obedience? The mischief is, those who live not in Open Sins, the world, not seeing farther, hath a good Opinion of them;
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and therefore they will please themselves with a Conceit, that God Almighty hath the same. Or it may be their own Party will applaud those things in them, which are far from being Praise-worthy.
and Therefore they will please themselves with a Conceit, that God Almighty hath the same. Or it may be their own Party will applaud those things in them, which Are Far from being Praiseworthy.
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IV. Methinks those who make none, or but very little, Conscience of their ways, and dare to live in open Sins, should not be able to forbear being mightily Concerned at what hath been said.
IV. Methinks those who make none, or but very little, Conscience of their ways, and Dare to live in open Sins, should not be able to forbear being mightily Concerned At what hath been said.
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For as the Apostle saith, If the Righteous scarcely be saved (or have such a Portion of Misery in this life) where shall the Wicked and Ungodly appear? We may say,
For as the Apostle Says, If the Righteous scarcely be saved (or have such a Portion of Misery in this life) where shall the Wicked and Ungodly appear? We may say,
if those who are seemingly Righteous, or have a regard to most of God's Laws, not heartily Endeavouring to Obey them all, shall fall short of Salvation, what shall become of such as are apparently, and in the Eye of the World, Wicked and Ungodly? Prophane and Debauched people are Vniversally acknowledged to be Objects of the Divine displeasure;
if those who Are seemingly Righteous, or have a regard to most of God's Laws, not heartily Endeavouring to Obey them all, shall fallen short of Salvation, what shall become of such as Are apparently, and in the Eye of the World, Wicked and Ungodly? Profane and Debauched people Are Universally acknowledged to be Objects of the Divine displeasure;
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and therefore whatsoever vain hopes those, who are not guilty of the Crimes which speak men such, may have of the goodness of their State, one would presume that these could have no Temptation to hope well of themselves,
and Therefore whatsoever vain hope's those, who Are not guilty of the Crimes which speak men such, may have of the Goodness of their State, one would presume that these could have no Temptation to hope well of themselves,
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while they Continue impenitent and Unreformed. Some mens Sins, saith St. Paul, are Open before hand, going before to judgment; and some, they follow after.
while they Continue impenitent and Unreformed. some men's Sins, Says Saint Paul, Are Open before hand, going before to judgement; and Some, they follow After.
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And now I shall shut up this Discourse, with seriously Applying my self to those, who dare not run with the now mentioned sort of Sinners to their Excess of Riot, but yet Harbour in their Breasts some Secret Sins still.
And now I shall shut up this Discourse, with seriously Applying my self to those, who Dare not run with the now mentioned sort of Sinners to their Excess of Riot, but yet Harbour in their Breasts Some Secret Sins still.
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First, Consider how wonderfully you are Obliged to your infinitely Good God, in that He hath, through Christ, declared Himself so Exceedingly willing, to pardon all Sins not allowed and liv'd in.
First, Consider how wonderfully you Are Obliged to your infinitely Good God, in that He hath, through christ, declared Himself so Exceedingly willing, to pardon all Sins not allowed and lived in.
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Is it not matter of Unspeakable Thankfulness, that God will be Reconciled to Sinners upon any Terms possible, and can we desire He should be, upon more Reasonable Terms? If thou Lord shouldst mark iniquities, O Lord who shall stand? But there is forgiveness with Thee, that thou maist be feared.
Is it not matter of Unspeakable Thankfulness, that God will be Reconciled to Sinners upon any Terms possible, and can we desire He should be, upon more Reasonable Terms? If thou Lord Shouldst mark iniquities, Oh Lord who shall stand? But there is forgiveness with Thee, that thou Mayest be feared.
There is no Honest Soul, but thinks it extremely too much, that He sometimes Trangresseth against his will, and before he is aware, and his Weaknesses and Infirmities do very heartily afflict him;
There is no Honest Soul, but thinks it extremely too much, that He sometime Trangresseth against his will, and before he is aware, and his Weaknesses and Infirmities do very heartily afflict him;
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But how soon we may be Abandoned by the Divine Providence, to the Rage and Fury of that Roaring Lyon, which goeth up and down seeking to devour us, we cannot tell;
But how soon we may be Abandoned by the Divine Providence, to the Rage and Fury of that Roaring lion, which Goes up and down seeking to devour us, we cannot tell;
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Is it possible then, that we can think it Fit or Tolerable, that the great Creator and Governour of the World should be in any thing Disobeyed? Such a Worm as thy self art highly offended with thy Servant, when he willingly disobeys thee ;
Is it possible then, that we can think it Fit or Tolerable, that the great Creator and Governor of the World should be in any thing Disobeyed? Such a Worm as thy self art highly offended with thy Servant, when he willingly disobeys thee;
But is thy Authority over thy Servant equal to God Almighty's over thee? Are the Obligations in which he stands to thee, like those in which thou standest to God? Or is there any Comparison between those Encouragements, thou art able to give thy Servant to please thee, and those which God gives thee to please Him? Who would not think himself greatly Affronted, to have such Questions seriously put to him?
But is thy authority over thy Servant equal to God Almighty's over thee? are the Obligations in which he Stands to thee, like those in which thou Standest to God? Or is there any Comparison between those Encouragements, thou art able to give thy Servant to please thee, and those which God gives thee to please Him? Who would not think himself greatly Affronted, to have such Questions seriously put to him?
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A Promise that the Righteous shall shine forth like the Sun in the Kingdom of the Father : Of their being NONLATINALPHABET. Equal with the Glorious Angels :
A Promise that the Righteous shall shine forth like the Sun in the Kingdom of the Father: Of their being. Equal with the Glorious Angels:
tho' much more were required of him than there is? If the Apostle said of the Sufferings of that Present Time, (which were Extraordinary and Prodigious Ones,
though much more were required of him than there is? If the Apostle said of the Sufferings of that Present Time, (which were Extraordinary and Prodigious Ones,
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Fifthly, Let it be likewise considered, that, as vastly great as the Reward of Obedience shall be, there is no more required of us under the Gospel Dispensation,
Fifthly, Let it be likewise considered, that, as vastly great as the Reward of obedience shall be, there is no more required of us under the Gospel Dispensation,
It may with the greatest Assurance be affirmed, that nothing is now commanded, but what is necessary to make us capable of the Glorious Inheritance purchased for us;
It may with the greatest Assurance be affirmed, that nothing is now commanded, but what is necessary to make us capable of the Glorious Inheritance purchased for us;
But the far greater Part of the Bible consists of History, and Relations of Matters of Fact, and of Pious Mens devout Prayers and Praises, &c. And in the Preceptive Part, there are very many Laws which are Abrogated, and never concerned Christians :
But the Far greater Part of the bible consists of History, and Relations of Matters of Fact, and of Pious Men's devout Prayers and Praises, etc. And in the Preceptive Part, there Are very many Laws which Are Abrogated, and never concerned Christians:
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Seventhly, Let us farther Consider, that there is so close a Connexion between them all, that Obedience to one Law will inable us to obey another, and so on:
Seventhly, Let us farther Consider, that there is so close a Connexion between them all, that obedience to one Law will inable us to obey Another, and so on:
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and that is the Vigorously possessing our Souls with the Love of God. This, saith St. Iohn, is the Love of God, that we keep His Commandments, (or, this is a necessary expression thereof) and His Commandments are not grievous :
and that is the Vigorously possessing our Souls with the Love of God. This, Says Saint John, is the Love of God, that we keep His commandments, (or, this is a necessary expression thereof) and His commandments Are not grievous:
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And what can we imagine so Natural to Creatures Capable of understanding God, as Loving Him with all their hearts, Considering the infinite Loveliness of His Nature,
And what can we imagine so Natural to Creatures Capable of understanding God, as Loving Him with all their hearts, Considering the infinite Loveliness of His Nature,
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and in whom alone consisteth our True Happiness? And 'tis very easy to shew, that the Love of God will naturally draw after it, all those duties which relate, either immediately to Him, or to our Neighbour, or to our own Souls and Bodies.
and in whom alone Consisteth our True Happiness? And it's very easy to show, that the Love of God will naturally draw After it, all those duties which relate, either immediately to Him, or to our Neighbour, or to our own Souls and Bodies.
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Now, Considering these things, well may God Almighty Expostulate with Partially Obedient Christians, as once He did with such Iews, and that with greater reason, O my people, what have I done unto thee? And wherein have I wearied thee? Testify against me.
Now, Considering these things, well may God Almighty Expostulate with Partially Obedient Christians, as once He did with such Iews, and that with greater reason, Oh my people, what have I done unto thee? And wherein have I wearied thee? Testify against me.
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He hath been indeed so far from wearying us with His Impositions, that every good Christian's Experience is able to Testify that the greatest satisfaction, the truest self-Enjoyment, ariseth from the Observance of His Laws.
He hath been indeed so Far from wearying us with His Impositions, that every good Christian's Experience is able to Testify that the greatest satisfaction, the Truest self-Enjoyment, arises from the Observance of His Laws.
Nor can it be otherwise, since Love, and the Love of God, is the fulfilling of them. For what so Pleasant as Love, and much more as love placed on such an Object as God is? We ought therefore to be so far from thinking much of yielding Obedience to all His Laws, that we are highly disingenuous, if we be not heartily thankful to Him,
Nor can it be otherwise, since Love, and the Love of God, is the fulfilling of them. For what so Pleasant as Love, and much more as love placed on such an Object as God is? We ought Therefore to be so Far from thinking much of yielding obedience to all His Laws, that we Are highly disingenuous, if we be not heartily thankful to Him,
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In the last place, and with these words I will Conclude, What a sad thing, and miserable disappointment, must it needs be, to come near to the Kingdom of Heaven,
In the last place, and with these words I will Conclude, What a sad thing, and miserable disappointment, must it needs be, to come near to the Kingdom of Heaven,
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