And that that He charges them with, was their Ingratitude and unthankfulness to Him for his many favours and benefits bestowed upon them: Two of which,
And that that He charges them with, was their Ingratitude and unthankfulness to Him for his many favours and benefits bestowed upon them: Two of which,
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what have I commanded you, that you should count my service a Burden? or wherein can you fault my conduct and providence towards you? have I been unmindful of you or wanting to do you good? if I have, come forth and plead it,
what have I commanded you, that you should count my service a Burden? or wherein can you fault my conduct and providence towards you? have I been unmindful of you or wanting to do you good? if I have, come forth and plead it,
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and testifie against me. But on the contrary does not the whole of my proceedings with you testifie for me? Witness what I did for you in Egypt, and what I did for you in the Wilderness: you had to this day been a Captive People,
and testify against me. But on the contrary does not the Whole of my proceedings with you testify for me? Witness what I did for you in Egypt, and what I did for you in the Wilderness: you had to this day been a Captive People,
and have you any cause then to complain of my service? can you mend your selves by changing your Lord? oh house of Israel, are not my ways equal? are not your ways unequal?
and have you any cause then to complain of my service? can you mend your selves by changing your Lord? o house of Israel, Are not my ways equal? Are not your ways unequal?
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My Text contains an Answer to this question, only before the Prophet comes to that, He represents this People as suggesting some methods to themselves which they thought might serve to attone the anger of God and to procure his favour towards them.
My Text contains an Answer to this question, only before the Prophet comes to that, He represents this People as suggesting Some methods to themselves which they Thought might serve to atone the anger of God and to procure his favour towards them.
and whereas nothing could be dearer to them than their Children, and amongst them the first born, yet if God would accept of the death of a Child, they were willing to cause it to pass through the fire.
and whereas nothing could be Dearer to them than their Children, and among them the First born, yet if God would accept of the death of a Child, they were willing to cause it to pass through the fire.
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Provided that they might retain their sins, their injustice, unmercifulness and proud disobedience to the commands of God, they will be as bountiful, expensive and laborious in the externals of Worship as God would have them to be.
Provided that they might retain their Sins, their injustice, unmercifulness and proud disobedience to the commands of God, they will be as bountiful, expensive and laborious in the externals of Worship as God would have them to be.
They will load his Altar with their Sacrifices, provided they may still go on to load God with their sins, they will devote all their substance to the Temple if they may be excus'd the dedicating themselves to God as a living and holy Sacrifice, which is the true reasonable service. They will pour out thousands of sighs and prayers to God, Fast as often as He will, confess sin as much as He would have them,
They will load his Altar with their Sacrifices, provided they may still go on to load God with their Sins, they will devote all their substance to the Temple if they may be excused the dedicating themselves to God as a living and holy Sacrifice, which is the true reasonable service. They will pour out thousands of sighs and Prayers to God, Fast as often as He will, confess since as much as He would have them,
These things, tho' some of them be such as God has appointed, yet these alone will not please God, there is something else God looks for from a People that would humble themselves aright before Him,
These things, though Some of them be such as God has appointed, yet these alone will not please God, there is something Else God looks for from a People that would humble themselves aright before Him,
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You seem to be very desirous to have the Lord still to be your God, and that He would continue you to be his People, that He would still go on to deliver and to defend you,
You seem to be very desirous to have the Lord still to be your God, and that He would continue you to be his People, that He would still go on to deliver and to defend you,
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then know that it is not sacrifices only that God desires, but that which in conjunction therewith he does principally and ultimately require, is, that you do Justly,
then know that it is not Sacrifices only that God Desires, but that which in conjunction therewith he does principally and ultimately require, is, that you do Justly,
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1. A tacit Reprehension that the Prophet gives this People, reproving that fleshly confidence they plac'd in the external duties of God's worship, and much more in those arbitrary ways of Devotion which were of their own devising.
1. A tacit Reprehension that the Prophet gives this People, reproving that fleshly confidence they placed in the external duties of God's worship, and much more in those arbitrary ways of Devotion which were of their own devising.
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2. A positive Direction that he lays before them how they might come before God in his own instituted Worship with acceptation. And in that direction there are three particulars considerable. 1. A discovery of a Divine rule which we are to attend to in all our addresses to God,
2. A positive Direction that he lays before them how they might come before God in his own instituted Worship with acceptation. And in that direction there Are three particulars considerable. 1. A discovery of a Divine Rule which we Are to attend to in all our Addresses to God,
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2. A specification of things that are conformable to that rule, and to be regarded by us, viz. Justice that is to be done, Mercy that is to be loved, and Humility that is to be express'd in our walking with God. The last of which, walking humbly with God, compriseth the whole of our Covenant Obedience, Gen. 17.1.
2. A specification of things that Are conformable to that Rule, and to be regarded by us, viz. justice that is to be done, Mercy that is to be loved, and Humility that is to be expressed in our walking with God. The last of which, walking humbly with God, compriseth the Whole of our Covenant obedience, Gen. 17.1.
as the two former are eminent instances of it in particular. 3. A Rational enforcement of the forementioned duties by arguments; one taken from the goodness of the things, he hath shewed thee, oh man, what is good, another from the Will and Command of God concerning these things, and what doth the Lord require of thee? These things are good, to do Justly, to love Mercy,
as the two former Are eminent instances of it in particular. 3. A Rational enforcement of the forementioned duties by Arguments; one taken from the Goodness of the things, he hath showed thee, o man, what is good, Another from the Will and Command of God Concerning these things, and what does the Lord require of thee? These things Are good, to do Justly, to love Mercy,
must not rest in and take up with the external duties of God's Worship, but attend unto those things in their practice that are expressive of Real holiness and Obedience to the will of God in what he commands and requires of them.
must not rest in and take up with the external duties of God's Worship, but attend unto those things in their practice that Are expressive of Real holiness and obedience to the will of God in what he commands and requires of them.
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and the conclusion I have now formed from it, does not respect the way of Atonement or making satisfaction to the Justice of God for sin. For as to that there is the same insufficiency in the highest acts of Evangelical obedience as there is in the performing the duties of Divine worship.
and the conclusion I have now formed from it, does not respect the Way of Atonement or making satisfaction to the justice of God for since. For as to that there is the same insufficiency in the highest acts of Evangelical Obedience as there is in the performing the duties of Divine worship.
the Sanction of which was, the Soul that sins shall die, and are utterly insolvent or uncapable to pay this debt by the most exact and continued obedience that we can yield to the commands of it, for by the works of the Law shall no flesh be justified.
the Sanction of which was, the Soul that Sins shall die, and Are utterly insolvent or uncapable to pay this debt by the most exact and continued Obedience that we can yield to the commands of it, for by the works of the Law shall no Flesh be justified.
If therefore the Question be in what way is the justice of God satisfied for sin? in what way and upon what account is God reconcil'd to Sinners? What is the meritorious and procuring cause of the Grace and favour of God to a Person or People that have provoked his Anger against them by their sins? He hath shewed thee, Oh Man, in his word, that it is not any Obedience of thine, that thou dost or canst perform unto God,
If Therefore the Question be in what Way is the Justice of God satisfied for since? in what Way and upon what account is God reconciled to Sinners? What is the meritorious and procuring cause of the Grace and favour of God to a Person or People that have provoked his Anger against them by their Sins? He hath showed thee, O Man, in his word, that it is not any obedience of thine, that thou dost or Canst perform unto God,
but the obedience, the sufferings, the Righteousness of his own Son our Lord Redeemer, that is the onely meritorious procuring cause of God's being reconciled to Sinners.
but the Obedience, the sufferings, the Righteousness of his own Son our Lord Redeemer, that is the only meritorious procuring cause of God's being reconciled to Sinners.
But if the Question be, what it is that God requires of man according to the terms of the new Covenant, that would have the benefit of Christ 's mediation,
But if the Question be, what it is that God requires of man according to the terms of the new Covenant, that would have the benefit of christ is mediation,
so as to have God actually reconcil'd to him, and the Anger of God turned away from him? He hath shewed thee, Oh man, that it is not some slight external devotion: An outside fasting, or confessing of sin,
so as to have God actually reconciled to him, and the Anger of God turned away from him? He hath showed thee, O man, that it is not Some slight external devotion: an outside fasting, or confessing of since,
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and humbling your self for a day; but that in conjunction with a Serious and Hearty performance of these duties, you do justly, and Love mercy, and walk humbly with God.
and humbling your self for a day; but that in conjunction with a Serious and Hearty performance of these duties, you do justly, and Love mercy, and walk humbly with God.
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Our Prophet does suppose God's acceptance of the atonement for sin made by our Lord Jesus Christ, but lets them know that without a Performance of the necessary duties of the Gospel, their claim to that atonement would be fruitless and ineffectual.
Our Prophet does suppose God's acceptance of the atonement for since made by our Lord jesus christ, but lets them know that without a Performance of the necessary duties of the Gospel, their claim to that atonement would be fruitless and ineffectual.
The Gospel does not make void, but establish the Law in its preceptive power. Christ's dying for sin, and our doing the will of God do very well consist.
The Gospel does not make void, but establish the Law in its preceptive power. Christ's dying for since, and our doing the will of God do very well consist.
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That which God required of Christ was obedience in a way of merit, that which God requires of us is obedience in a way of duty. Our obligation to obedience is not dissolved,
That which God required of christ was Obedience in a Way of merit, that which God requires of us is Obedience in a Way of duty. Our obligation to Obedience is not dissolved,
1. The insufficiency that there is in a bare performance of the duties of Religious Worship separate from the duties of justice, mercy and humble walking with God, to procure the favour of God to a People. 2. The necessity that there is of such a People's attending to the practice of those things that are expressive of real holiness and Obedience to God in conjunction with the duties of God s worship, in order to that end.
1. The insufficiency that there is in a bore performance of the duties of Religious Worship separate from the duties of Justice, mercy and humble walking with God, to procure the favour of God to a People. 2. The necessity that there is of such a People's attending to the practice of those things that Are expressive of real holiness and obedience to God in conjunction with the duties of God s worship, in order to that end.
And first let us consider the insufficiency that there is in a bare performance of the duties of Religions worship separate from the duties of justice mercy,
And First let us Consider the insufficiency that there is in a bore performance of the duties of Religions worship separate from the duties of Justice mercy,
and humble walking with God, to procure the favour of God to a People, to comprimise the difference between God and them, to pacifie his Anger and to avert his judgments.
and humble walking with God, to procure the favour of God to a People, to compromise the difference between God and them, to pacify his Anger and to avert his Judgments.
And because this People in the text talk'd so much of their burnt-Offerings, their Calves and their Rams, I shall to make this branch of the demonstration more plain and convincing, present you with the judgment of God in his word concerning these things,
And Because this People in the text talked so much of their Burnt offerings, their Calves and their Rams, I shall to make this branch of the demonstration more plain and convincing, present you with the judgement of God in his word Concerning these things,
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The Ancient Sacrifices are to be considered two ways, 1. as they were typical Representation of that real Sacrifice which our Lord Jesus Christ offered to God, to make reconciliation for the sins of his offered to when through the enternal Spirit he offer'd himself to God.
The Ancient Sacrifices Are to be considered two ways, 1. as they were typical Representation of that real Sacrifice which our Lord jesus christ offered to God, to make reconciliation for the Sins of his offered to when through the internal Spirit he offered himself to God.
For whereas the holy and righteous Law of God had threatned Sin with Death, it could not be reasonably, supposed, that the blood of Bulls and of goats should take away sin.
For whereas the holy and righteous Law of God had threatened since with Death, it could not be reasonably, supposed, that the blood of Bulls and of Goats should take away since.
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And therefor, the Heathens to supply that defect, having some natural, or rather traditional knowledge of the necessiry of sacrifices to make Atonement for sin, did conclude that nothing less than the Life of a Man offered in Sacrifice, was sufficient to appease God.
And Therefore, the heathens to supply that defect, having Some natural, or rather traditional knowledge of the necessity of Sacrifices to make Atonement for since, did conclude that nothing less than the Life of a Man offered in Sacrifice, was sufficient to appease God.
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But indeed this man, is no other than the man Christ Jesus, the Psalmist is brought in speaking to his Father to this purpose, Heb. 10.5. When he cometh into the world, he saith, acrifice and offering thou wouldst not, but a body hast thou prepared me.
But indeed this man, is no other than the man christ jesus, the Psalmist is brought in speaking to his Father to this purpose, Hebrew 10.5. When he comes into the world, he Says, acrifice and offering thou Wouldst not, but a body hast thou prepared me.
And however they though to please God thereby we 〈 … 〉 testimonies in their own Scriptures, which shew how highly God was displeased with them, whilst they took up with these in the neglect of Judgment Mercy and Humble walking with God.
And however they though to please God thereby we 〈 … 〉 testimonies in their own Scriptures, which show how highly God was displeased with them, while they took up with these in the neglect of Judgement Mercy and Humble walking with God.
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And I'll begin with that Reproof the Prophet gave King Saul, who bore himself much upon this business of sacrificing in the omission of a direct command of God wherein his obedience was concerned, 1 Sam. 15.22. Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? behold to obey is better than sacrifice:
And I'll begin with that Reproof the Prophet gave King Saul, who boar himself much upon this business of sacrificing in the omission of a Direct command of God wherein his Obedience was concerned, 1 Sam. 15.22. Samuel said, Hath the Lord as great delight in burned offerings and Sacrifices as in obeying the voice of the Lord? behold to obey is better than sacrifice:
It do's appear by the preceding part of this history, that God had sent Samuel to Saul with a command to destroy the Amalekites, and that with a total destruction, Man and Woman, •erse 3. Infant and suckling, Ox and Sheep, Camel and Ass. Saul applies himself to this work,
It do's appear by the preceding part of this history, that God had sent Samuel to Saul with a command to destroy the Amalekites, and that with a total destruction, Man and Woman, •erse 3. Infant and suckling, Ox and Sheep, Camel and Ass Saul Applies himself to this work,
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what meaneth then the bleeting of the Sheep, 〈 … 〉 4. and the Lowing of the Oxen which I hear? Oh, says he, they are for sacrifices to Worship God with.
what means then the bleeting of the Sheep, 〈 … 〉 4. and the Lowing of the Oxen which I hear? O, Says he, they Are for Sacrifices to Worship God with.
But tho' He would not reprove them for their Sacrifices, he would reprove them for their sins and that to purpose, asking them, what they had to do, to declare his statutes,
But though He would not reprove them for their Sacrifices, he would reprove them for their Sins and that to purpose, asking them, what they had to do, to declare his statutes,
or take his Covenant in their Mouth, seeing they hated instruction and cast his words behind them? Come, says God, you load my Altar with your sacrifices, but at the same time you make me to serve with your sins. You are a sacrificing People,
or take his Covenant in their Mouth, seeing they hated instruction and cast his words behind them? Come, Says God, you load my Altar with your Sacrifices, but At the same time you make me to serve with your Sins. You Are a sacrificing People,
Theft and Whoredom, and evil speaking, you practise, or connive at in others, and you think your sacrificing should make amends for all No, says the Lord, I testifie against you, that except you Repent and Reform, it is not all your Sacrifices can help you,
Theft and Whoredom, and evil speaking, you practise, or connive At in Others, and you think your sacrificing should make amends for all No, Says the Lord, I testify against you, that except you repent and Reform, it is not all your Sacrifices can help you,
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He numbers them with those that forget God, because they rejected his commands, when yet at the same time they were so exact in their sacrifices, that He had nothing to reprove them for in that matter.
He numbers them with those that forget God, Because they rejected his commands, when yet At the same time they were so exact in their Sacrifices, that He had nothing to reprove them for in that matter.
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The Prophet Isaiah in his 1st chapter from the 11th. to the 21st verse, does at large represent the judgment of God concerning this ancient way of worship sever'd from Judgment, Mercy and Faith.
The Prophet Isaiah in his 1st chapter from the 11th. to the 21st verse, does At large represent the judgement of God Concerning this ancient Way of worship severed from Judgement, Mercy and Faith.
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they are thy Oblations, ay but they are vain, and altogether unprofitable to you as you do offer them, Incense is an abomination to me, There are in these ver. 14. •xpressions a•ainst formality. Burr. on Hose.
they Are thy Oblations, ay but they Are vain, and altogether unprofitable to you as you do offer them, Incense is an abomination to me, There Are in these ver. 14. •xpressions a•ainst formality. Burr. on Hose.
Indeed it seems to have been the great burden of the Prophetical Ministry, to convince that People of the sin and Vanity of their trusting in these Sacrifices,
Indeed it seems to have been the great burden of the Prophetical Ministry, to convince that People of the since and Vanity of their trusting in these Sacrifices,
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whilst they neglected the duties of practical obedience, ' I was a sharp reproof to this purpose which the Lord by another prophet gave them, Jer. 7. where having discover'd in the former part of the Chapter their groundless confidence and trusting in the Temple, which He threatens to do so as He had done to Shilo, He lets them know that their Sacrifices were of no more account with him at v. 21. Thus saith the Lord of hosts the God of Israel put your burnt-offerings unto your Sacrifices, and eat Flesh.
while they neglected the duties of practical Obedience, ' I was a sharp reproof to this purpose which the Lord by Another Prophet gave them, Jer. 7. where having discovered in the former part of the Chapter their groundless confidence and trusting in the Temple, which He threatens to do so as He had done to Shilo, He lets them know that their Sacrifices were of no more account with him At v. 21. Thus Says the Lord of hosts the God of Israel put your Burnt offerings unto your Sacrifices, and eat Flesh.
nor commanded them in the day that I brought them out of the hand of Egypt, concerning burnt-offerings or Sacrifices, v. 23. But this thing commanded I them, saying, obey my voice,
nor commanded them in the day that I brought them out of the hand of Egypt, Concerning Burnt offerings or Sacrifices, v. 23. But this thing commanded I them, saying, obey my voice,
The first word that God spake unto Israel was this, Obey my voice: This was that he commanded them, before he commanded them concerning Burnt-offerings:
The First word that God spoke unto Israel was this, Obey my voice: This was that he commanded them, before he commanded them Concerning Burnt offerings:
and afterwards his statutes and ordinances that were to govern his publick Worship. But, says he, that that was first commanded by me is last and least of all minded by you.
and afterwards his statutes and ordinances that were to govern his public Worship. But, Says he, that that was First commanded by me is last and least of all minded by you.
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To all which we may add that express testimony that the Lord gave them of his preference of moral duties to those that were only Ritual and Ceremonial, Hose. 6. He tells them v. 5. That He had hewed them by the Prophets, and every stroke was to cut down this fleshly confidence of theirs, that they plac'd in their sacrifices,
To all which we may add that express testimony that the Lord gave them of his preference of moral duties to those that were only Ritual and Ceremonial, Hose. 6. He tells them v. 5. That He had hewed them by the prophets, and every stroke was to Cut down this fleshly confidence of theirs, that they placed in their Sacrifices,
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whilst they neglected the other substantial duties of Religion, v. 6. For I desired mercy and not Sacrifice, (or mercy rather than Sacrifice) and the knowledge of God (an obediential knowledge) more than burnt-offerings. I shall close this with that sentence of the Scribe, Mark 12. Who having asked our Lord, Which is the first commandment of all? Our Saviour answers, to Love God with our whole Soul, and the Second to it, to Love our neighbour as our selves.
while they neglected the other substantial duties of Religion, v. 6. For I desired mercy and not Sacrifice, (or mercy rather than Sacrifice) and the knowledge of God (an obediential knowledge) more than Burnt offerings. I shall close this with that sentence of the Scribe, Mark 12. Who having asked our Lord, Which is the First Commandment of all? Our Saviour answers, to Love God with our Whole Soul, and the Second to it, to Love our neighbour as our selves.
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And now I proceed to the Second branch of the Demonstration, to shew the necessity of practical Obedience in conjunction with the duties of Divine Worship for a People to attend unto that would have the Anger of God appeas'd to them, And because the text furnishes us with sufficient matter for the proof of this, I shall present you with three considerations which it contains and proposes to this purpose. 1. That this is Good, and therefore to be desir'd and pursu'd by us 2. That this the Lord requires, which lays us under an indispensible obligation to attend thereunto. 3. That this God has been pleas'd to shew and reveal to us,
And now I proceed to the Second branch of the Demonstration, to show the necessity of practical obedience in conjunction with the duties of Divine Worship for a People to attend unto that would have the Anger of God appeased to them, And Because the text furnishes us with sufficient matter for the proof of this, I shall present you with three considerations which it contains and proposes to this purpose. 1. That this is Good, and Therefore to be desired and pursued by us 2. That this the Lord requires, which lays us under an indispensible obligation to attend thereunto. 3. That this God has been pleased to show and reveal to us,
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1. The necessity of practical Obedience in conjunction with the duties of Divine Worship does appear from the consideration of the goodness of it. Whatever the Lord requires of man, to be done it is good: Good in it self, good for him and good for others. 'Tis Absolutely good, Personally good and Relatively good.
1. The necessity of practical obedience in conjunction with the duties of Divine Worship does appear from the consideration of the Goodness of it. Whatever the Lord requires of man, to be done it is good: Good in it self, good for him and good for Others. It's Absolutely good, Personally good and Relatively good.
To do justly is good, to love mercy is good, to walk humbly with God is good. And what an attractive is this to come up to our duty, that is so good in the whole and good in every part of it ▪
To do justly is good, to love mercy is good, to walk humbly with God is good. And what an Attractive is this to come up to our duty, that is so good in the Whole and good in every part of it ▪
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but they have an intrinsical goodness, and commend themselves to us from their very nature, they are such things as flow from the nature of God, as well as bear a conformity to the Will of God.
but they have an intrinsical Goodness, and commend themselves to us from their very nature, they Are such things as flow from the nature of God, as well as bear a conformity to the Will of God.
So that it is impossible they should be otherwise than good, or that what is contrary to them should be so. Injustice, unmercifulness and disobedience to God cannot be good, they are Evil, and altogether Evil,
So that it is impossible they should be otherwise than good, or that what is contrary to them should be so. Injustice, unmercifulness and disobedience to God cannot be good, they Are Evil, and altogether Evil,
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Holiness is good, and sin is evil; and it is impossible that either of them should be other than what they are. Sin cannot become Good, holiness cannot become evil:
Holiness is good, and since is evil; and it is impossible that either of them should be other than what they Are. since cannot become Good, holiness cannot become evil:
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that except good could become evil, and evil good, the nature of good and evil be alter'd and confounded, it is impossible that Holiness thould be any otherwise than good,
that except good could become evil, and evil good, the nature of good and evil be altered and confounded, it is impossible that Holiness thould be any otherwise than good,
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Is that good that is amiable and lovely? what so lovely as ho liness? That is the glory of the Divine Being, and the likeness of God in Man. Is that good that is pleasant and delightful? the sweetest pleasures are to be found in the ways of God.
Is that good that is amiable and lovely? what so lovely as ho liness? That is the glory of the Divine Being, and the likeness of God in Man. Is that good that is pleasant and delightful? the Sweetest pleasures Are to be found in the ways of God.
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Or is that good that is profitable? we are assur'd that godliness is profitable to all things, having a Promise of the life that now is, 1. Tim. 4.8. and of that which is to come.
Or is that good that is profitable? we Are assured that godliness is profitable to all things, having a Promise of the life that now is, 1. Tim. 4.8. and of that which is to come.
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how advantagious and beneficial to the World are Justice and Mercy? how much do they conduce to the good order of it? how sweet are the influences that they diffuse amongst all persons? who is not the better for them? The godly are refreshed with them, they adorn the Gospel,
how advantageous and beneficial to the World Are justice and Mercy? how much doe they conduce to the good order of it? how sweet Are the influences that they diffuse among all Persons? who is not the better for them? The godly Are refreshed with them, they adorn the Gospel,
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these things are good for the bodies, and good for the Souls of others, and that is one Reason of the strict charge that is laid upon the Ministers of the Gospel to be frequent in the urging and pressing of them, Tit. 2.8. These things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works:
these things Are good for the bodies, and good for the Souls of Others, and that is one Reason of the strict charge that is laid upon the Ministers of the Gospel to be frequent in the urging and pressing of them, Tit. 2.8. These things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works:
but he that requires you to perform the duties of his solemn Worship, and in Obedience to whose command you ingage in them, does likewise require you to do justly, to love mercy, to walk humbly with your God.
but he that requires you to perform the duties of his solemn Worship, and in obedience to whose command you engage in them, does likewise require you to do justly, to love mercy, to walk humbly with your God.
And as his willing of these things to be duties incumbent on Man is that that is highly consentaneous and agreeable to his own glory, that the reasonable creature should be just and merciful as he is,
And as his willing of these things to be duties incumbent on Man is that that is highly consentaneous and agreeable to his own glory, that the reasonable creature should be just and merciful as he is,
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so the regular subordination that there ought to be in our Wills to His, the relation we stand in to Him as the Lord, and the intire subjection we owe to Him in that Relation;
so the regular subordination that there ought to be in our Wills to His, the Relation we stand in to Him as the Lord, and the entire subjection we owe to Him in that Relation;
The Lord, that is thy supream Ruler and Governour, He in whose hands is the disposal of all things, who doth according to his will in the Army of Heaven,
The Lord, that is thy supreme Ruler and Governor, He in whose hands is the disposal of all things, who does according to his will in the Army of Heaven,
Every act of disobedience to his command is a high contempt of his Authority. 'Tis the character of the wicked to say, Who is Lord over us? and again, Who is the Lord, that I should obey his voice? Oh let us take heed of becoming guilty either in mind or practice of so great an impiety. Moreover,
Every act of disobedience to his command is a high contempt of his authority. It's the character of the wicked to say, Who is Lord over us? and again, Who is the Lord, that I should obey his voice? O let us take heed of becoming guilty either in mind or practice of so great an impiety. Moreover,
that laid down his Life to deliver thee from Sin and Death and Hell, was willing to empty himself of his glory for a time, to be poor and mean, to be despised and persecuted and suffer the accursed death of the Cross for your sake:
that laid down his Life to deliver thee from since and Death and Hell, was willing to empty himself of his glory for a time, to be poor and mean, to be despised and persecuted and suffer the accursed death of the Cross for your sake:
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that out of Obedience to the Will of God, and from the greatness of his love to the Children of Men travelled with the greatest sorrows, drunk off the bitterest cup and underwent the Curse for you, He also requires the most exact obedience at your hand.
that out of obedience to the Will of God, and from the greatness of his love to the Children of Men traveled with the greatest sorrows, drunk off the Bitterest cup and underwent the Curse for you, He also requires the most exact Obedience At your hand.
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The Lord, that is thy bountifull Benefactor, that does thee good continually, that loads thee with his benefits every day, that prevents thee with mercy, that supplies thee with good, that delivers thee in thy straits, succours thee in thy temptation, hears thy prayers,
The Lord, that is thy bountiful Benefactor, that does thee good continually, that loads thee with his benefits every day, that prevents thee with mercy, that supplies thee with good, that delivers thee in thy straits, succours thee in thy temptation, hears thy Prayers,
and yet has greater things in reserve to bestow, what is it that he requires of thee as a grateful return for all these benefits but that thou do justly and love mercy and walk humbly with thy God.
and yet has greater things in reserve to bestow, what is it that he requires of thee as a grateful return for all these benefits but that thou do justly and love mercy and walk humbly with thy God.
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3. The last consideration that the Lord who hath required these things hath shewed and made known the same, has promulg'd and declared his will very plainly and expressly, in these things, to the understanding and capacity of all persons.
3. The last consideration that the Lord who hath required these things hath showed and made known the same, has promulged and declared his will very plainly and expressly, in these things, to the understanding and capacity of all Persons.
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These things are common to man as man, and therefore requir'd of every man, He has spoke them to thy ear, he has made them visible to thy Eye, they are such things as do approve themselves to thy Rational Faculties:
These things Are Common to man as man, and Therefore required of every man, He has spoke them to thy ear, he has made them visible to thy Eye, they Are such things as do approve themselves to thy Rational Faculties:
These are not Mysteries but plain discoveries of the mind and will of God, He has set thy duty in a clear light, which whosoever attends unto may attain to the understanding of it.
These Are not Mysteres but plain discoveries of the mind and will of God, He has Set thy duty in a clear Light, which whosoever attends unto may attain to the understanding of it.
and by conversing with thy self, asking thy Conscience questions, and harkning to the Answers and dictates of it, this thou mayst know and understand, that to do justly is good; and injustice is evil;
and by conversing with thy self, asking thy Conscience questions, and Harkening to the Answers and dictates of it, this thou Mayest know and understand, that to do justly is good; and injustice is evil;
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Did the Heathens of old, and do they still at this day know it and art thou a stranger to it? Read what is said of them, Rom. 2.14, 15. the Gentiles which have not the written Law, do by nature the things contained in the law, these having not the Law, are a law unto themselves, which shews the work of the Law written in their hearts.
Did the heathens of old, and do they still At this day know it and art thou a stranger to it? Read what is said of them, Rom. 2.14, 15. the Gentiles which have not the written Law, do by nature the things contained in the law, these having not the Law, Are a law unto themselves, which shows the work of the Law written in their hearts.
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And what cause have we to adore the goodness of God, that has furnish'd us with such a clear light to direct us in our walking with him, that we have not only a Law light but a Gospel-light that shines so brightly? Jesus Christ is come a light into the World, He hath reveal'd God unto us, He is the way, the truth and the life, that both by his Preaching and by his Example has opened the mind of God to us,
And what cause have we to adore the Goodness of God, that has furnished us with such a clear Light to Direct us in our walking with him, that we have not only a Law Light but a Gospel light that shines so brightly? jesus christ is come a Light into the World, He hath revealed God unto us, He is the Way, the truth and the life, that both by his Preaching and by his Exampl has opened the mind of God to us,
And because God hath shewed it unto thee, thou art inexcusable oh man! who livest in the neglect or contempt of these requirements of His. Thou canst not plead ignorance; or say,
And Because God hath showed it unto thee, thou art inexcusable o man! who Livest in the neglect or contempt of these requirements of His. Thou Canst not plead ignorance; or say,
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or be proud and disobedient against God and ask what evil there is in't? oh take heed that thou dost not sin against Light and Knowledge, for to him that knoweth to do good and doth it not, to him it is sin, sin with an aggravation, that will be attended with a sorer punishment on them that are guilty of it, even to be beaten with many stripes. So much for the confirmation of the Doctrine, that which follows is
or be proud and disobedient against God and ask what evil there is in't? o take heed that thou dost not since against Light and Knowledge, for to him that Knoweth to do good and does it not, to him it is since, since with an aggravation, that will be attended with a Sorer punishment on them that Are guilty of it, even to be beaten with many stripes. So much for the confirmation of the Doctrine, that which follows is
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1. This Doctrine yields, at all times a useful, but on this day a very seasonable caution to us, to take heed that we rest not in mere outward duties of Worship, as if that were all that God required;
1. This Doctrine yields, At all times a useful, but on this day a very seasonable caution to us, to take heed that we rest not in mere outward duties of Worship, as if that were all that God required;
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A little outward Pennance and Mortification of the body they can undergo, but a true Repentance of sin, that consists in deserting the practice and mortifying the principle of sin is utterly distasteful to them.
A little outward Penance and Mortification of the body they can undergo, but a true Repentance of since, that consists in deserting the practice and mortifying the principle of since is utterly distasteful to them.
Who does not see what need there is of Fasting, of Prayer and Humbling our selves before the Lord? But Remember this is but one part of what God requires of you.
Who does not see what need there is of Fasting, of Prayer and Humbling our selves before the Lord? But remember this is but one part of what God requires of you.
and outwardly seem to be very submiss and serious therein, and yet if this be all, God does disown such a Fast from being the day that he has chosen and appointed, Isa. 58.5. Is it such a Fast that I have chosen? A day for a man to afflict his Soul!
and outwardly seem to be very submiss and serious therein, and yet if this be all, God does disown such a Fast from being the day that he has chosen and appointed, Isaiah 58.5. Is it such a Fast that I have chosen? A day for a man to afflict his Soul!
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What then is the Fast that God has chosen? He himself describes it in the following verses, to loose the bands of wickedness, ver. 6.7 to undo the heavy burdens,
What then is the Fast that God has chosen? He himself describes it in the following Verses, to lose the bans of wickedness, ver. 6.7 to undo the heavy burdens,
we seem to be sensible that the Just and Righteous God has a controversy with this Nation, that He is come forth to plead with England. We have like the Jews, been unthankful for mercies, do soon forget our wonderful deliverances and refuse to be reform'd by the various methods God has us'd with us to that end,
we seem to be sensible that the Just and Righteous God has a controversy with this nation, that He is come forth to plead with England. We have like the jews, been unthankful for Mercies, do soon forget our wondered Deliverances and refuse to be reformed by the various methods God has used with us to that end,
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2d Use. I would make of this truth, to Exhort and ers uad e you to come up to the full duty of this day in the several branches that grow upon the text, to do justly, to love mercy,
2d Use. I would make of this truth, to Exhort and ers uad e you to come up to the full duty of this day in the several branches that grow upon the text, to do justly, to love mercy,
The best description of of justice, (that branch of it that is called commutative, ) is that which our Lord and Saviour has ven of it, Mat. 7.12. whatsoever things ye would that men should do to you, do ye even so to them. i. e.
The best description of of Justice, (that branch of it that is called commutative,) is that which our Lord and Saviour has ven of it, Mathew 7.12. whatsoever things you would that men should do to you, do you even so to them. i. e.
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and that this Justice God does require of you, Appears by the reproof the Prophet gives the violaters of it in the words that follow the text, Are there yet the treasures of wickedness in the house of the wicked, v. 10. and the scant measure that is abominable? v. 11. shall I count them pure with the wicked balances and with the bag of deceitful weights? These uneven balances, deceitful weights and scant measures, that are the Instruments of unrighteousness, are hateful to God,
and that this justice God does require of you, Appears by the reproof the Prophet gives the violaters of it in the words that follow the text, are there yet the treasures of wickedness in the house of the wicked, v. 10. and the scant measure that is abominable? v. 11. shall I count them pure with the wicked balances and with the bag of deceitful weights? These uneven balances, deceitful weights and scant measures, that Are the Instruments of unrighteousness, Are hateful to God,
And that we may do so, let us consider, how pleasing and acceptable this is to God, Prov. 21.3. to do justice and judgment is more acceptable to the Lord than Sacrifice.
And that we may do so, let us Consider, how pleasing and acceptable this is to God, Curae 21.3. to do Justice and judgement is more acceptable to the Lord than Sacrifice.
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Let us also consider what an Ornament it is to Christianity; to do justly is to adorn the Doctrine of God our Saviour, Tit. 3.10. which does so strictly and frequently injoin the practice of Righteousness betwixt man and man.
Let us also Consider what an Ornament it is to Christianity; to do justly is to adorn the Doctrine of God our Saviour, Tit. 3.10. which does so strictly and frequently enjoin the practice of Righteousness betwixt man and man.
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And indeed what does Religion teach you if it does not teach you this piece of morality? Further consider how necessary the practice of this Divine Vertue is to fit and qualifie you for converse and communion with God in his Ordinances;
And indeed what does Religion teach you if it does not teach you this piece of morality? Further Consider how necessary the practice of this Divine Virtue is to fit and qualify you for converse and communion with God in his Ordinances;
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so that when the Question was put of old, Lord who shall abide in thy Tabernacle? who shall dwell in thy holy hill? 'Tis answered, He that walketh uprightly, and worketh Righteousness,
so that when the Question was put of old, Lord who shall abide in thy Tabernacle? who shall dwell in thy holy hill? It's answered, He that walks uprightly, and works Righteousness,
He that back-biteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour, Psal. 15.1, 2, 3. And if this does not move some of us, let such consider, that the just God, to whom vengeance does belong, does very often execute his Righteous Judgments upon notorious and impenitent violaters of Justice, 1 Thes. 4.6. that no man go beyond and defraud his Brother in any matter:
He that backbiteth not with his tongue, nor does evil to his neighbour, nor Takes up a reproach against his neighbour, Psalm 15.1, 2, 3. And if this does not move Some of us, let such Consider, that the just God, to whom vengeance does belong, does very often execute his Righteous Judgments upon notorious and impenitent violaters of justice, 1 Thebes 4.6. that no man go beyond and defraud his Brother in any matter:
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You are a trading People that I speak to, and have dealings in the World, I beseech you to consider these things and have a strict regard to justice and righteousness in all you do. And so doing,
You Are a trading People that I speak to, and have dealings in the World, I beseech you to Consider these things and have a strict regard to Justice and righteousness in all you do. And so doing,
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shew mercy, and do it from a principle of Love, love to God and love to Man. The object of Mercy are the Miserable, and the exercise of this grace consists in doing what in us lies to relieve those that are in necessity, to comfort those that are cast down, to counsel those to whom our advice may be helpful, to sympathize with those that are afflicted, to assist those that are tempted,
show mercy, and do it from a principle of Love, love to God and love to Man. The Object of Mercy Are the Miserable, and the exercise of this grace consists in doing what in us lies to relieve those that Are in necessity, to Comfort those that Are cast down, to counsel those to whom our Advice may be helpful, to sympathise with those that Are afflicted, to assist those that Are tempted,
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and a Father to the poor, Job 29.15. The all-wise God has so order'd it in his Providence that we should always have objects and occasions for the exercise of this Grace.
and a Father to the poor, Job 29.15. The alwise God has so ordered it in his Providence that we should always have objects and occasions for the exercise of this Grace.
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Some are poor, some are sick, some are carried into captivity, some are bereav'd of their relations, that others that are healthful and rich and prosperous in the World might succour them in their distresses:
some Are poor, Some Are sick, Some Are carried into captivity, Some Are bereaved of their relations, that Others that Are healthful and rich and prosperous in the World might succour them in their Distresses:
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And some left to fall into sin, that those that stand by Grace, might restore such with a spirit of meekness. Think it not enough that you are strictly just,
And Some left to fallen into since, that those that stand by Grace, might restore such with a Spirit of meekness. Think it not enough that you Are strictly just,
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and should we not affect the nearest Union with God, and the highest Resemblance of him? Luke 6.36. Be ye therefore merciful, as your heavenly Father is merciful.
and should we not affect the nearest union with God, and the highest Resemblance of him? Lycia 6.36. Be you Therefore merciful, as your heavenly Father is merciful.
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Also consider that the Love of Mercy is a special evidence of the Sincerity of your Love to God, to be Merciful for God's sake does proceed from the love of God:
Also Consider that the Love of Mercy is a special evidence of the Sincerity of your Love to God, to be Merciful for God's sake does proceed from the love of God:
But, whoso hath this worlds goods and seeth his Brother hath need, and shutteth up his Bowels of compassion how dwelleth the Love of God in him? 1 John 3.17.
But, whoso hath this world's goods and sees his Brother hath need, and shutteth up his Bowels of compassion how dwells the Love of God in him? 1 John 3.17.
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The Apostle's prayer for Onesiphorus, 2 Tim. 1. does import so much, v. 16. the Lord give Mercy unto the house of Onesiphorus for he oft refreshed me, Mat. 25.24. ad sin.
The Apostle's prayer for Onesiphorus, 2 Tim. 1. does import so much, v. 16. the Lord give Mercy unto the house of Onesiphorus for he oft refreshed me, Mathew 25.24. ad since.
And if to Sinners, to consider that such we were, and such we should have continued to be, had not the free and effectual Grace of God made the difference.
And if to Sinners, to Consider that such we were, and such we should have continued to be, had not the free and effectual Grace of God made the difference.
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if doing justly, and shewing mercy, and walking humbly with God, be not your duty? Yea these are the great and weighty duties of the Gospel, that claim our primary regard and attendance to them.
if doing justly, and showing mercy, and walking humbly with God, be not your duty? Yea these Are the great and weighty duties of the Gospel, that claim our primary regard and attendance to them.
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from such, they that would walk with God in a course of Obedience, must turn away. 2. Make sure of a Being in Christ by Faith, that in him you may hear and bring forth this fruit unto God.
from such, they that would walk with God in a course of obedience, must turn away. 2. Make sure of a Being in christ by Faith, that in him you may hear and bring forth this fruit unto God.
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such an Interest in, and Union with the Lord Jesus by a Faith that is of the Operation of God, is absolutely necessary to a right discharge of any and every duty.
such an Interest in, and union with the Lord jesus by a Faith that is of the Operation of God, is absolutely necessary to a right discharge of any and every duty.
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yet are they formally defective, as not proceeding from a pure Heart, and a good Conscience, 1 Tim. 1.5. and Faith unfeigned, which are the declared Principles, necessary to constitute and denominate an action Evangelically good.
yet Are they formally defective, as not proceeding from a pure Heart, and a good Conscience, 1 Tim. 1.5. and Faith unfeigned, which Are the declared Principles, necessary to constitute and denominate an actium Evangelically good.
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Humane Nature indeed, refin'd from the more dreggy and sensual part of it, by Precepts of Morality, may raise it self to a practice of That that is purely moral in these things.
Humane Nature indeed, refined from the more dreggy and sensual part of it, by Precepts of Morality, may raise it self to a practice of That that is purely moral in these things.
So some of the Heathens have not only been strictly just, but largely beneficent, and have done much good both in their publick capacities and private stations.
So Some of the heathens have not only been strictly just, but largely beneficent, and have done much good both in their public capacities and private stations.
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so to alter the Corrupt Nature of Man, to dethrone the Dominion of Sin, and to bring the Soul under the power of a Principle of Righteousness and Holiness whereby it becomes disposed, sanctified and meet for the Master's use, 2 Tim. 2.21. and prepared unto every good work.
so to altar the Corrupt Nature of Man, to dethrone the Dominion of since, and to bring the Soul under the power of a Principle of Righteousness and Holiness whereby it becomes disposed, sanctified and meet for the Masters use, 2 Tim. 2.21. and prepared unto every good work.
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Then think it not enough that you are Christians by Name, by an outward Baptism, and visible Profession, but make sure of a real spiritual In-being in Jesus Christ, in whom only it is that we can do any thing that is good,
Then think it not enough that you Are Christians by Name, by an outward Baptism, and visible Profession, but make sure of a real spiritual Inbeing in jesus christ, in whom only it is that we can do any thing that is good,
and without whom we can do nothing, that is a bringing forth fruit unto God. 3. Possess your selves with as lively apprehensions as you can get of the worth and excellency of the things God requires of you.
and without whom we can do nothing, that is a bringing forth fruit unto God. 3. Possess your selves with as lively apprehensions as you can get of the worth and excellency of the things God requires of you.
to all others, that have any sense of Humanity, and Conscience left, they commend themselves, as things that are good and excellent, worthy to be practis'd and imitated by others.
to all Others, that have any sense of Humanity, and Conscience left, they commend themselves, as things that Are good and excellent, worthy to be practised and imitated by Others.
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but do them with delight as things that are most suitable and agreeable to us. 4. Read, study and in all things consult the Word of God, to regulate your doings to God, and dealings with Men.
but do them with delight as things that Are most suitable and agreeable to us. 4. Read, study and in all things consult the Word of God, to regulate your doings to God, and dealings with Men.
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And what can more commend it to us to be the Book of our daily Converse and Meditation? I don't wonder that David speaks so much in the praise and commendation of it,
And what can more commend it to us to be the Book of our daily Converse and Meditation? I don't wonder that David speaks so much in the praise and commendation of it,
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Whether it were night or day with him, whatever state of Life he pass'd through, the Word of God was his Rule, his Counsellor, that never fail'd him, and never misled him.
Whither it were night or day with him, whatever state of Life he passed through, the Word of God was his Rule, his Counsellor, that never failed him, and never misled him.
We need something to check those inclinations there are in us to comply with Temptations, which those that are ingag'd in a course of Obedience are wont to meet with:
We need something to check those inclinations there Are in us to comply with Temptations, which those that Are engaged in a course of obedience Are wont to meet with:
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And nothing so effectual to that purpose, as to consider that the Lord who hath shewed us where our duty lies, has also Requir'd that we should walk therein.
And nothing so effectual to that purpose, as to Consider that the Lord who hath showed us where our duty lies, has also Required that we should walk therein.
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If the Charge of an Earthly Superiour has so mnch force, as to restrain Men from those things that their Natural Appetites incline them to, (as the Rechabites, who would not drink Wine,
If the Charge of an Earthly Superior has so mnch force, as to restrain Men from those things that their Natural Appetites incline them to, (as the Rechabites, who would not drink Wine,
because their Father had commanded them to forbear;) how much more should the Command of the Great God of Heaven and Earth influence us to a vigorous Resistance of all those Temptations, that would divert us from our Duty to Him? 'Tis enough to oppose and silence any Temptation when we are in the way of our Duty, to charge our selves with this, that God has commanded us to keep his Precepts diligently. 6. And lastly;
Because their Father had commanded them to forbear;) how much more should the Command of the Great God of Heaven and Earth influence us to a vigorous Resistance of all those Temptations, that would divert us from our Duty to Him? It's enough to oppose and silence any Temptation when we Are in the Way of our Duty, to charge our selves with this, that God has commanded us to keep his Precepts diligently. 6. And lastly;
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and especially think often of that mortifying Question that our Lord and Saviour has put to us; Matth. 16.26. What is a man profited if he shall gain the whole World, and lose his own Soul? Or what shall a man give in exchange for his Soul? No gains of Unrighteousness can countervail the loss of the Soul. Wherefore knowing the terrour of the Lord, let us take heed that we be not overcome by this Secret Evil in our own bosom.
and especially think often of that mortifying Question that our Lord and Saviour has put to us; Matthew 16.26. What is a man profited if he shall gain the Whole World, and loose his own Soul? Or what shall a man give in exchange for his Soul? No gains of Unrighteousness can countervail the loss of the Soul. Wherefore knowing the terror of the Lord, let us take heed that we be not overcome by this Secret Evil in our own bosom.
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