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and we become traytors also to Gods Majesty, whose image and superscription we vilely deface; and we know very well that we have incurred his high displeasure.
and we become Traitors also to God's Majesty, whose image and superscription we vilely deface; and we know very well that we have incurred his high displeasure.
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The Heathens knowing that they had offended their Gods, but having no mind to be perfect friends with them, invented all the wayes they could think of to get their good will,
The heathens knowing that they had offended their God's, but having no mind to be perfect Friends with them, invented all the ways they could think of to get their good will,
and least there should be any that they performed no devotion unto, and therefore might owe them a spite, they made an Altar to an unknown God. Or as we may gather from Diogenes Laertius, there being a great mortality among them,
and lest there should be any that they performed no devotion unto, and Therefore might owe them a spite, they made an Altar to an unknown God. Or as we may gather from Diogenes Laertius, there being a great mortality among them,
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and so worshipped that God whosoever he was, that he might be reconciled to them. Just such likewise was the humour of the Jews, though better taught by God.
and so worshipped that God whosoever he was, that he might be reconciled to them. Just such likewise was the humour of the jews, though better taught by God.
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They ask him if he would have their first born (as it was the manner of some heathens to sacrifice men and women upon their Altars to their Gods) If he desired, the fattest and fairest child in the flock should be made an oblation to him;
They ask him if he would have their First born (as it was the manner of Some Heathens to sacrifice men and women upon their Altars to their God's) If he desired, the Fattest and Fairest child in the flock should be made an oblation to him;
to bribe him (as it were) with a rich and gaudy worship at some seasons, that he may have liberty at other times not to worship him nor serve him as he ought.
to bribe him (as it were) with a rich and gaudy worship At Some seasons, that he may have liberty At other times not to worship him nor serve him as he ought.
They will spare no ballowed breath, if their prayers may but blow away the infection of their oaths, lyes, corrupt communication that comes out of their mouths.
They will spare no ballowed breath, if their Prayers may but blow away the infection of their Oaths, lies, corrupt communication that comes out of their mouths.
They hope therefore that •hey may intreat him to be more kind then to take away their beloved lusts from their embraces, seeing it is not his nature but only his imperious will (as they imagine) that sets him so against them.
They hope Therefore that •hey may entreat him to be more kind then to take away their Beloved Lustiest from their embraces, seeing it is not his nature but only his imperious will (as they imagine) that sets him so against them.
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And at last by long use and practice they grow to this conceit, that they cannot imagine what God would have more then that they should confess their sins and be sorry for them.
And At last by long use and practice they grow to this conceit, that they cannot imagine what God would have more then that they should confess their Sins and be sorry for them.
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Whereas my text tells you plainly that it is the corruption of their wills rather then the weakness of their understanding, that makes them judge thus perversly,
Whereas my text tells you plainly that it is the corruption of their wills rather then the weakness of their understanding, that makes them judge thus perversely,
and what else is it but to do justly? &c. Thou needest not ask so many questions, (as they do, ver. 6, 7.) as if thou knewest not what God would have,
and what Else is it but to do justly? etc. Thou Needest not ask so many questions, (as they do, ver. 6, 7.) as if thou Knewest not what God would have,
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or all the beasts in thy pastures, &c. For a little inquiry will acquaint thee that God is very well pleased if thou wilt be just, mercifull, and humble.
or all the beasts in thy pastures, etc. For a little inquiry will acquaint thee that God is very well pleased if thou wilt be just, merciful, and humble.
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That seems to be the very true sense and meaning of those words foregoing, Wherewithall shall I come before the Lord, &c. ver. 6, 7. For this chapter contains the pleading of God with his people:
That seems to be the very true sense and meaning of those words foregoing, Wherewithal shall I come before the Lord, etc. for. 6, 7. For this chapter contains the pleading of God with his people:
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After which in ver. 3, 4, 5. he opens the case, and shews how guilty they were even from their own confession, that God had never given them any cause to be weary of his service;
After which in ver. 3, 4, 5. he Opens the case, and shows how guilty they were even from their own Confessi, that God had never given them any cause to be weary of his service;
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And he leads their memories back as far as Aegypt, and the wilderness, where his mercies were wonderfull to them, bidding them testifie against him, and put in their plea also,
And he leads their memories back as Far as Egypt, and the Wilderness, where his Mercies were wonderful to them, bidding them testify against him, and put in their plea also,
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and bow our faces before his dwelling place? What would he have more then this? What better provision shall we make for him at his house? They speak like men that knew not how to please God,
and bow our faces before his Dwelling place? What would he have more then this? What better provision shall we make for him At his house? They speak like men that knew not how to please God,
Will he be pleased (say they) with a thousand of rams? What, would he have all the sheep in our flocks driven to his Altars? Would he have all the oyle in the land run in a stream to his house? or would he have our first born children now sacrificed, which formerly we might exchange for some thing else? Would he have them in kind now offered up unto him? or would he have all the fruit of our body, the blood of all our children one and other sprinkled before him to expiate for our sins? No, what need all this language (saith the Prophet here in my text) why, do you make your selves so strange to what I say? As though you could not tell without all these aspersions cast upon God what he would have you to do? He hath shewed thee O man, who talk'st in this sort, what is good;
Will he be pleased (say they) with a thousand of rams? What, would he have all the sheep in our flocks driven to his Altars? Would he have all the oil in the land run in a stream to his house? or would he have our First born children now sacrificed, which formerly we might exchange for Some thing Else? Would he have them in kind now offered up unto him? or would he have all the fruit of our body, the blood of all our children one and other sprinkled before him to expiate for our Sins? No, what need all this language (Says the Prophet Here in my text) why, do you make your selves so strange to what I say? As though you could not tell without all these Aspersions cast upon God what he would have you to do? He hath showed thee Oh man, who talkest in this sort, what is good;
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Is it any thing else but to do justly, to love mercy, and walk humbly with God? Their silence and not answering to the Question argues that it is unanswerable;
Is it any thing Else but to do justly, to love mercy, and walk humbly with God? Their silence and not answering to the Question argues that it is unanswerable;
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or they will all manifestly appear to him that will seriously attend these following considerations which I will offer to his thoughts upon every one of them.
or they will all manifestly appear to him that will seriously attend these following considerations which I will offer to his thoughts upon every one of them.
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FOR the truth of the first, That there is something owing by every one of us unto God, I need not search all the divine writings to make out Gods title to mans duty;
FOR the truth of the First, That there is something owing by every one of us unto God, I need not search all the divine writings to make out God's title to men duty;
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2. We are men [ he hath shewed thee O Man what is good ] and as we are reasonable creatures, (1) We are indowed with more excellent powers of obeying God then other creatures:
2. We Are men [ he hath showed thee Oh Man what is good ] and as we Are reasonable creatures, (1) We Are endowed with more excellent Powers of obeying God then other creatures:
we are tyed to him in the most noble services, and fitted for the most honourable employments. (2) And being reasonable creatures, we likewise have a sense above all others of our obligations to the supream Lord of the world;
we Are tied to him in the most noble services, and fitted for the most honourable employments. (2) And being reasonable creatures, we likewise have a sense above all Others of our obligations to the supreme Lord of the world;
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There is NONLATINALPHABET, as an Heathen himself could say, an oath inessenced and consubstantiated with mankind; an oath of allegiance included in our very being;
There is, as an Heathen himself could say, an oath inessenced and consubstantiated with mankind; an oath of allegiance included in our very being;
but that there are some services incumbent upon them, of which they ought to be highly sensible? What King makes proclamation where he expects no subjection? What Lord issues out commands,
but that there Are Some services incumbent upon them, of which they ought to be highly sensible? What King makes proclamation where he expects no subjection? What Lord issues out commands,
In a matter so clear, I will not hold a candle to the Sun, but First I shall rather wonder that there should be any such persons in the world that live like bruites;
In a matter so clear, I will not hold a candle to the Sun, but First I shall rather wonder that there should be any such Persons in the world that live like bruits;
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if this be true, let the Libertines of this Age look to it, who think that all duty smells of baseness and servitude (for by that name they have learnt to call all our services) and that Christ came to free us from obedience to God himself.
if this be true, let the Libertines of this Age look to it, who think that all duty smells of baseness and servitude (for by that name they have learned to call all our services) and that christ Come to free us from Obedience to God himself.
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And therefore you may observe, that at the same time that men began to think there was no obligation lay upon them of duty to God, they began to imagine that all their Landlords also were usurpers,
And Therefore you may observe, that At the same time that men began to think there was no obligation lay upon them of duty to God, they began to imagine that all their Landlords also were usurpers,
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Our obligations are not diminished, but our strength and power is increased; the service is not altered, but love mixt with justice makes it more easie.
Our obligations Are not diminished, but our strength and power is increased; the service is not altered, but love mixed with Justice makes it more easy.
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1. He shews it in our own consciences by the light of reason. That the Question supposes, and the Apostle expresly saith, Rom. 1.19. Because that which may be known of God is manifest in them, for God hath shewed it unto them. Rom. 2.15.
1. He shows it in our own Consciences by the Light of reason. That the Question supposes, and the Apostle expressly Says, Rom. 1.19. Because that which may be known of God is manifest in them, for God hath showed it unto them. Rom. 2.15.
Which shew the work of the Law written in their hearts, their consciences also bearing witness, &c. (1) Mans soul doth not come out of Gods hand like a sheet of white paper, in which there is nothing writ, or printed;
Which show the work of the Law written in their hearts, their Consciences also bearing witness, etc. (1) men soul does not come out of God's hand like a sheet of white paper, in which there is nothing writ, or printed;
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and fed with Academical notions, but simplex & rudis, & impolita, & idiotica, illa ipsa de compito, de trivio, de textrino, the most simple and rude, the most impolished and illiterate soul, the veriest highway soul;
and fed with Academical notions, but simplex & rudis, & impolita, & idiotica, illa ipsa de compito, de trivio, de textrino, the most simple and rude, the most impolished and illiterate soul, the veriest highway soul;
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And (7) where there are any lacunae, any gaps or breaches in a particular soul, by comparing all the Coppies, and consulting with one anothers reasons, we should soon find the true sense.
And (7) where there Are any lacunae, any gaps or Breaches in a particular soul, by comparing all the Copies, and consulting with one another's Reasons, we should soon find the true sense.
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In short, this word is compared to a glass which shews unto us all our own deformities, and represents unto us likewise the face and image of God, whereby we should dress and compose our selves to be beloved of him.
In short, this word is compared to a glass which shows unto us all our own deformities, and represents unto us likewise the face and image of God, whereby we should dress and compose our selves to be Beloved of him.
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Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, Isa. 58.1. Wilt thou judge the bloody City? yet thou shalt shew her all her abominations, Ezek. 22.2.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, Isaiah 58.1. Wilt thou judge the bloody city? yet thou shalt show her all her abominations, Ezekiel 22.2.
It had often before been discovered by the preaching of the Prophets, but when that would not prevail, he laid it open in a more dreadfull manner by the voice of his judgements, which bid all men mind their duty better.
It had often before been discovered by the preaching of the prophets, but when that would not prevail, he laid it open in a more dreadful manner by the voice of his Judgments, which bid all men mind their duty better.
Men cannot but see that there are many in the world, that run not with them into the same excess of riot, that pray continually, that make a conscience of every word they speak;
Men cannot but see that there Are many in the world, that run not with them into the same excess of riot, that pray continually, that make a conscience of every word they speak;
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Let us not then be so dull as to think on the one hand to plead Ignorance, or weakness of parts, or insuffici•ncy of light in excuse, for neglect of our duty:
Let us not then be so dull as to think on the one hand to plead Ignorance, or weakness of parts, or insuffici•ncy of Light in excuse, for neglect of our duty:
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It is an easie thing to find what Gods will is, if we be but impressed with such a sense of our dependance on him as begets that reverence and fear of him,
It is an easy thing to find what God's will is, if we be but impressed with such a sense of our dependence on him as begets that Reverence and Fear of him,
There he may behold so much to be practised, that if he will seek no further till he hath done that, I may warrant him from being of the number of any other seekers then those that seek the Lord continually, that they may walk in all his commandments blameless.
There he may behold so much to be practised, that if he will seek no further till he hath done that, I may warrant him from being of the number of any other seekers then those that seek the Lord continually, that they may walk in all his Commandments blameless.
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And secondly, the question likewise speaks it, What doth the Lord require of thee? As if he should have said, what great matter doth he look for? what canst thou except against it? is it any thing strange and uncouth, that was never before heard of? Did thy mind never give thee notice of it? Is it some monstrous task, that the mind of man could never conceive it,
And secondly, the question likewise speaks it, What does the Lord require of thee? As if he should have said, what great matter does he look for? what Canst thou except against it? is it any thing strange and uncouth, that was never before herd of? Did thy mind never give thee notice of it? Is it Some monstrous task, that the mind of man could never conceive it,
1. God requires nothing impossible, as is apparent from two things which the text suggests to our thoughts. 1. He doth not bid men offer their children to him, which perhaps they have not.
1. God requires nothing impossible, as is apparent from two things which the text suggests to our thoughts. 1. He does not bid men offer their children to him, which perhaps they have not.
and bring it to us, that we may hear it and do it? Neither is it beyond the sea, that thou shouldst say, who shall go over the sea for us and bring it unto us that we may hear it and do it? But the word is very nigh unto thee, in thy mouth,
and bring it to us, that we may hear it and do it? Neither is it beyond the sea, that thou Shouldst say, who shall go over the sea for us and bring it unto us that we may hear it and do it? But the word is very High unto thee, in thy Mouth,
And secondly, you may observe that he saith, What doth the Lord require or thee O man? He doth not bid us make other men do justly and love mercy, &c. He doth not command us to quell other mens passions, but our own:
And secondly, you may observe that he Says, What does the Lord require or thee Oh man? He does not bid us make other men do justly and love mercy, etc. He does not command us to quell other men's passion, but our own:
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nor govern other mens desires and lusts, but those that are in our selves. He exacts not of us their duties, whether it be of our children or servants,
nor govern other men's Desires and Lustiest, but those that Are in our selves. He exacts not of us their duties, whither it be of our children or Servants,
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Do but show that you are not in perpetual want, and he will not ask you to pray without ceasing; Do but make it good that you receive not innumerable blessings every day,
Do but show that you Are not in perpetual want, and he will not ask you to pray without ceasing; Do but make it good that you receive not innumerable blessings every day,
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and yet there is nothing unnatural in it, but it is according to the right constitution and nature of our souls, to let him dispose of our lives and goods, who gave them to us;
and yet there is nothing unnatural in it, but it is according to the right constitution and nature of our Souls, to let him dispose of our lives and goods, who gave them to us;
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especially since he hath promised a better life, which makes it infinitely reasonable, and so far from being unnatural, that it is desirable to do and suffer what he pleases.
especially since he hath promised a better life, which makes it infinitely reasonable, and so Far from being unnatural, that it is desirable to do and suffer what he Pleases.
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Why should God give us a charge, if it were impossible to be kept? what good or wise master would require tasks that can never be performed? And besides, is it not as possible to forbear sin for Gods sake,
Why should God give us a charge, if it were impossible to be kept? what good or wise master would require tasks that can never be performed? And beside, is it not as possible to forbear since for God's sake,
if thou canst do these lower even by an ordinary grace, why canst thou not do them by the mighty power of Gods holy Spirit? If a man can abstain from much evil by himself,
if thou Canst do these lower even by an ordinary grace, why Canst thou not do them by the mighty power of God's holy Spirit? If a man can abstain from much evil by himself,
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then why should he not be able to do good through God? There is no man shall have this pretence for himself at the day of Judgement, that he was unable to do what he knew;
then why should he not be able to do good through God? There is no man shall have this pretence for himself At the day of Judgement, that he was unable to do what he knew;
but the Question only being askt, it is supposed they can readily make an Answer. Or being named, it need not be proved, their own hearts instantly giving an assent.
but the Question only being asked, it is supposed they can readily make an Answer. Or being nam, it need not be proved, their own hearts instantly giving an assent.
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As it is a witness against it self in matter of fact, so it will be a Judge, and condemn it self as to matter of right. And this is a great deal more then the Devil can do against any man of us.
As it is a witness against it self in matter of fact, so it will be a Judge, and condemn it self as to matter of right. And this is a great deal more then the devil can do against any man of us.
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and acting contrary to those known principles that are within them. They will alwayes be telling us of it, they will lash us with everlasting torments,
and acting contrary to those known principles that Are within them. They will always be telling us of it, they will lash us with everlasting torments,
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And as we are ready to impeach him of hardness and severity, so shall we most miserably indite our selves of cruelty and hard-heartedness to our own souls.
And as we Are ready to impeach him of hardness and severity, so shall we most miserably indite our selves of cruelty and hardheartedness to our own Souls.
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Take the heathen mans counsel, which it is a shame Christians should not follow. NONLATINALPHABET. NONLATINALPHABET. Chuse any loss, rather then a dishonest gain;
Take the heathen men counsel, which it is a shame Christians should not follow... Choose any loss, rather then a dishonest gain;
It cannot be long before thou feelest that occultum flagellum, that hidden whip, the cords of which thou art continually twisting for to lash thy self;
It cannot be long before thou Feel that occultum flagellum, that hidden whip, the cords of which thou art continually twisting for to lash thy self;
Then thou that wouldst not do justly to others, shalt do justice upon thy self; and thou that loved'st not mercy, shalt be able to shew none to thy self;
Then thou that Wouldst not do justly to Others, shalt do Justice upon thy self; and thou that lovedest not mercy, shalt be able to show none to thy self;
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But that all this which hath been thus briefly discoursed, may more fully and clearly manifest its truth, pass we to the fifth observation, which is mainly intended.
But that all this which hath been thus briefly discoursed, may more Fully and clearly manifest its truth, pass we to the fifth observation, which is mainly intended.
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but sometimes he doth epitomize it, and contracts the summe of our duty into a few commands, which are as it were the quintessence and heart of the whole.
but sometime he does epitomise it, and contracts the sum of our duty into a few commands, which Are as it were the quintessence and heart of the Whole.
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and reduces them to six heads, which you may read in Isa. 33.15. In Micah they are more compacted into three, naming this place which I am discoursing of.
and reduces them to six Heads, which you may read in Isaiah 33.15. In micah they Are more compacted into three, naming this place which I am discoursing of.
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In Isaiah again they are brought to two, Isa. 56.1. Keep ye judgement, and do justice (though our Saviour hath better epitomized them, Thou shalt love the Lord thy God with all thy heart, &c. and thy neighbour as thy self ) And then comes the Prophet Amos, and he thrusts all into one, Amos 5.4. Seek ye me, and ye shall live.
In Isaiah again they Are brought to two, Isaiah 56.1. Keep you judgement, and do Justice (though our Saviour hath better epitomized them, Thou shalt love the Lord thy God with all thy heart, etc. and thy neighbour as thy self) And then comes the Prophet Amos, and he thrusts all into one, Amos 5.4. Seek you me, and you shall live.
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But the Prophet Habakuk comes after and does it better (according to some of their opinions) saying, The just shall live by faith, Hab. 2.4. which last place is much cited by the Apostle Saint Paul, and you see what is the sense of some of the Hebrews concerning it;
But the Prophet Habakkuk comes After and does it better (according to Some of their opinions) saying, The just shall live by faith, Hab. 2.4. which last place is much cited by the Apostle Saint Paul, and you see what is the sense of Some of the Hebrews Concerning it;
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And according to this notion, I must look upon this part of my Text, as expressing in a few words, that which we must seek for at large in other parts of holy Writ,
And according to this notion, I must look upon this part of my Text, as expressing in a few words, that which we must seek for At large in other parts of holy Writ,
But for brevity sake, I will do all these three together, and as I shew what is meant by doing justly, &c. subjoyn some arguments for their being due to God, and likewise good to us.
But for brevity sake, I will do all these three together, and as I show what is meant by doing justly, etc. subjoin Some Arguments for their being due to God, and likewise good to us.
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And it contains in it all the duties of the second Table, especially of the eighth Commandment. Sometimes justice or righteousness is taken largely for all Religion.
And it contains in it all the duties of the second Table, especially of the eighth Commandment. Sometime Justice or righteousness is taken largely for all Religion.
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And here it may possibly be taken in the strictest sense, so that all the rest of those Commandments must be included in the phrase of walking humbly with God. But if it be extended to all of them,
And Here it may possibly be taken in the Strictest sense, so that all the rest of those commandments must be included in the phrase of walking humbly with God. But if it be extended to all of them,
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It is well observed by a most learned Divine of our own, that what Aristotle calls NONLATINALPHABET, to give a man his own, the holy Apostle calls, Rom. 14.7. NONLATINALPHABET, to render him his dues or debts.
It is well observed by a most learned Divine of our own, that what Aristotle calls, to give a man his own, the holy Apostle calls, Rom. 14.7., to render him his dues or debts.
Both these words of the Apostle are more significant then those of the Philosopher's, which may teach us that Christianity requires under stricter bonds that which morality demands.
Both these words of the Apostle Are more significant then those of the Philosopher's, which may teach us that Christianity requires under Stricter bonds that which morality demands.
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For NONLATINALPHABET a debt, or that which is owing, is more expressive of our obligations then NONLATINALPHABET, his own, or his property. We are debtors unto justice,
For a debt, or that which is owing, is more expressive of our obligations then, his own, or his property. We Are debtors unto Justice,
And then NONLATINALPHABET, to render or restore, is more full of justice then NONLATINALPHABET, to give or distribute. For it signifies the returning of that which we have borrowed of our neighbour;
And then, to render or restore, is more full of Justice then, to give or distribute. For it signifies the returning of that which we have borrowed of our neighbour;
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And he is some savage wilde creature, who sees not all this to be good. For our neighbour, no question, it is good that we should do justly; and if for him, then for us;
And he is Some savage wild creature, who sees not all this to be good. For our neighbour, no question, it is good that we should do justly; and if for him, then for us;
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and men might consider in the midst of a violent act, that if they can find in their heart to be dishonest, there may be others in the world of the same mind, that will make no consci•nce to deal with them as dishonestly.
and men might Consider in the midst of a violent act, that if they can find in their heart to be dishonest, there may be Others in the world of the same mind, that will make no consci•nce to deal with them as dishonestly.
where many blessings are promised to just men, and curses are threatned upon all others, Prov. 3.33. The curse of the Lord is in the house of the wicked, but he blesseth the babitation of the just.
where many blessings Are promised to just men, and curses Are threatened upon all Others, Curae 3.33. The curse of the Lord is in the house of the wicked, but he Blesses the babitation of the just.
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A curse indeed, enough to make a whole volume, for Zachary saw a flying roll, a sheet of parchment as large as our Books, writ on both sides with woes against the thieves and false swearers, Zach. 5.3, 4. A place which I have taken notice of in the foregoing papers,
A curse indeed, enough to make a Whole volume, for Zachary saw a flying roll, a sheet of parchment as large as our Books, writ on both sides with woes against the thieves and false swearers, Zach 5.3, 4. A place which I have taken notice of in the foregoing papers,
and flies as it were up and down in the air. Believe therefore the same wise man who saith, Prov. 10.25. As the whirlwind passeth, so is the wicked no more:
and flies as it were up and down in the air. Believe Therefore the same wise man who Says, Curae 10.25. As the whirlwind passes, so is the wicked no more:
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If you compare this verse with the second, it will seem likely, that by a righteous man, he means one who doth justly, and thereby takes a course to settle himself;
If you compare this verse with the second, it will seem likely, that by a righteous man, he means one who does justly, and thereby Takes a course to settle himself;
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And so you may read, Prov. 11.11. Prov. 14.34. where he shews the general concernment of Cities and Nations, of lesser and greater Communities in righteous dealing.
And so you may read, Curae 11.11. Curae 14.34. where he shows the general concernment of Cities and nations, of lesser and greater Communities in righteous dealing.
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King Canutus knew this so well, that when he had condemned many malefactors, and one desired it might be considered he was of the blood-royal, and have some favour: He said, So he shall;
King Canute knew this so well, that when he had condemned many malefactors, and one desired it might be considered he was of the Blood royal, and have Some favour: He said, So he shall;
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It was a wise and a true answer (with which I will conclude this) which Agesilaus gave to one, who askt him whether Fortitude or Justice were the greater vertue, NONLATINALPHABET:
It was a wise and a true answer (with which I will conclude this) which Agesilaus gave to one, who asked him whither Fortitude or justice were the greater virtue,:
AS to do justly, is to give to men that which is their own; so to love mercy, is to give to others that which is our own. Or rather Justice renders, and mercy gives to men that which is their due.
AS to do justly, is to give to men that which is their own; so to love mercy, is to give to Others that which is our own. Or rather justice renders, and mercy gives to men that which is their endue.
And all will confess that it is so hard, severe and oppressive to the parties of whom it is exacted, that what mercy requires in this case, is very much like the demands of Justice.
And all will confess that it is so hard, severe and oppressive to the parties of whom it is exacted, that what mercy requires in this case, is very much like the demands of justice.
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Many actions of mercy there are to mens souls, which I shall not mention, but in general tell you, that under this word are included all actions of Charity, pitty and compassion toward our neighbour.
Many actions of mercy there Are to men's Souls, which I shall not mention, but in general tell you, that under this word Are included all actions of Charity, pity and compassion towards our neighbour.
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But that it is meet we should do otherwayes, appears not only from that great rule of our Actions, to do to others as we would they should do to us, were their condition ours, and ours theirs:
But that it is meet we should do otherways, appears not only from that great Rule of our Actions, to do to Others as we would they should do to us, were their condition ours, and ours theirs:
and what great matter is it, if this be one, that we give some of it away to others? And truly this is one of the things that makes it good; for there is no such way of saving and preserving, as by giving:
and what great matter is it, if this be one, that we give Some of it away to Others? And truly this is one of the things that makes it good; for there is no such Way of Saving and preserving, as by giving:
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and in the world to come. With the merciful, he will shew himself merciful, Psalm 18.25. Blessed are the merciful, for they shall obtain mercy, Mat. 5.7. There is that scattereth, and yet increaseth:
and in the world to come. With the merciful, he will show himself merciful, Psalm 18.25. Blessed Are the merciful, for they shall obtain mercy, Mathew 5.7. There is that Scattereth, and yet increases:
and he that watereth shall be watered also himself, Prov. 11.25, 26. His righteousness endureth for ever, his born shall be exalted with honour, Psalm 112.9. This is an argument upon which I might dilate till night:
and he that Waters shall be watered also himself, Curae 11.25, 26. His righteousness Endureth for ever, his born shall be exalted with honour, Psalm 112.9. This is an argument upon which I might dilate till night:
O come let us worship, and bow down, let us kneel before the Lord our maker, Psal. 95.6. A Psalm not unfitly appointed to be used heretofore in the beginning of divine service, to remember us how reverently and solemnly we should address our selves unto Gods worship.
Oh come let us worship, and bow down, let us kneel before the Lord our maker, Psalm 95.6. A Psalm not unfitly appointed to be used heretofore in the beginning of divine service, to Remember us how reverently and solemnly we should address our selves unto God's worship.
And let me tell you this, that it becomes us to enter into the place where we tender out services unto God, with more humility and composedness, then ordinarily now appears.
And let me tell you this, that it becomes us to enter into the place where we tender out services unto God, with more humility and composedness, then ordinarily now appears.
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There is a tradition among the Hebrews, that David learnt but two things of Achitophel, and he made him his master, his friend, and his privy-counsellour for them.
There is a tradition among the Hebrews, that David learned but two things of Ahithophel, and he made him his master, his friend, and his privy-counselor for them.
And the one of them was by way of reproof, because he came into the School, the house of Teaching, (NONLATINALPHABET) with his head lifted up, which had the face of rashness and pride in it.
And the one of them was by Way of reproof, Because he Come into the School, the house of Teaching, () with his head lifted up, which had the face of rashness and pride in it.
or riches, or credit, which we would never have to absent themselves from us? Nay, what condition is bad enough for such wretches? What a wonder is it, that such unprofitable creatures are not banished out of the world? If we thought thus oft-times with our selves, we should become very humble; i e. meek, patient,
or riches, or credit, which we would never have to absent themselves from us? Nay, what condition is bad enough for such wretches? What a wonder is it, that such unprofitable creatures Are not banished out of the world? If we Thought thus ofttimes with our selves, we should become very humble; i e. meek, patient,
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and contented under all that befalls us. One act of humility begets another; and he that thinks meanly of himself, will not be angry that he is afflicted.
and contented under all that befalls us. One act of humility begets Another; and he that thinks meanly of himself, will not be angry that he is afflicted.
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And all drunkenness, wantonness, and whatsoever other intemperance there is in the world, is commonly the issue of an haughty, giant-like temper of spirit, which makes men look upon themselves as Lords and owners;
And all Drunkenness, wantonness, and whatsoever other intemperance there is in the world, is commonly the issue of an haughty, giantlike temper of Spirit, which makes men look upon themselves as lords and owners;
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The crown of pride, and the drunkards of Ephraim, are both names for the same persons, Isa. 28.1, 3. For besides that such men have no regard to a supream being, they look bigg upon all their inferiours;
The crown of pride, and the drunkards of Ephraim, Are both names for the same Persons, Isaiah 28.1, 3. For beside that such men have no regard to a supreme being, they look big upon all their inferiors;
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for shamefac'tness and modesty. And therefore I add this at the last, as the top of all, that when we have done all our work with the greatest strictness;
for shamefacedness and modesty. And Therefore I add this At the last, as the top of all, that when we have done all our work with the greatest strictness;
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then first let us begin to put in practice a part of the duty last mentioned, by being deeply humbled for all our sins, against these plain and familiar commands Let every man search into himself how far he hath gone along with the stream;
then First let us begin to put in practice a part of the duty last mentioned, by being deeply humbled for all our Sins, against these plain and familiar commands Let every man search into himself how Far he hath gone along with the stream;
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for it is manifest, that covetousness and oppression, hard heartedness and cruelty, pride and irreligion, have come in like a flood upon us in this Nation,
for it is manifest, that covetousness and oppression, hard heartedness and cruelty, pride and irreligion, have come in like a flood upon us in this nation,
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As for Justice, we may take up the complaint of Petrarch concerning the Age wherein he lived, that hunters and fowlers use not greater cunning in laying their nets and snares for wild beasts and fowls,
As for justice, we may take up the complaint of Petrarch Concerning the Age wherein he lived, that Hunters and fowlers use not greater cunning in laying their nets and snares for wild beasts and fowls,
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a proud self conceited pleasing of our selves, with a fastidious contempt of all others? Where is that awefulness in mens countenances when they converse with God;
a proud self conceited pleasing of our selves, with a fastidious contempt of all Others? Where is that awfulness in men's countenances when they converse with God;
that patience, peaceableness, acceptance of the punishment of their iniquities that ought to appear? We may almost say with this Prophet in the next Chapter, The good man is perished out of the earth, Mic. 7.2. and there is none upright among men.
that patience, peaceableness, acceptance of the punishment of their iniquities that ought to appear? We may almost say with this Prophet in the next Chapter, The good man is perished out of the earth, Mic. 7.2. and there is none upright among men.
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We are told of an heathen people who were so just, that if they found any thing in the high-way, they would not take it up, thinking the owner would come ere long to seek it, to whom it did of right belong.
We Are told of an heathen people who were so just, that if they found any thing in the highway, they would not take it up, thinking the owner would come ere long to seek it, to whom it did of right belong.
and considereth not that poverty shall come upon him. See also v. 20. and chap. 20.22. Put away therefore all falsehood and guile; all covetousness and violence;
and Considereth not that poverty shall come upon him. See also v. 20. and chap. 20.22. Put away Therefore all falsehood and guile; all covetousness and violence;
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And as for Kings and Princes they are engaged above all other men to do justly, seeing they are the leaders of the people, by whose examples they are inclined to live, and by whose righteous management of things they live happily.
And as for Kings and Princes they Are engaged above all other men to do justly, seeing they Are the leaders of the people, by whose Examples they Are inclined to live, and by whose righteous management of things they live happily.
It was a most pernicious Maxime, and altogether unworthy of a good man (as one of his own party in express terms acknowledges) which Pope Clement the eighth had often in his mouth, viz. That Kings and Soveraign Princes may do any thing which will make for their profit.
It was a most pernicious Maxim, and altogether unworthy of a good man (as one of his own party in express terms acknowledges) which Pope Clement the eighth had often in his Mouth, viz. That Kings and Sovereign Princes may do any thing which will make for their profit.
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And a shame it is to their religion that he could add in justification of this saying, that matters are come to such a pass, that it is not at all imputed to them,
And a shame it is to their Religion that he could add in justification of this saying, that matters Are come to such a pass, that it is not At all imputed to them,
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But these wicked principles which he made use of on purpose to perswade the King of France to break his league with England, are most excellently confronted by a golden speech of that Cardinal who reports these things, in which all such persons are much concerned.
But these wicked principles which he made use of on purpose to persuade the King of France to break his league with England, Are most excellently confronted by a golden speech of that Cardinal who reports these things, in which all such Persons Are much concerned.
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At the foot of the account saith he (speaking of King James his moderation when he came to the Crown of England ) You shall find, that the better and more justly any man shall rule, to the honour and glory of God,
At the foot of the account Says he (speaking of King James his moderation when he Come to the Crown of England) You shall find, that the better and more justly any man shall Rule, to the honour and glory of God,
Nay Agesilaus had better notions of Divine things in this particular then that Pope, who when some told him the Great King ( i. e. the King of Persia ) would have it so;
Nay Agesilaus had better notions of Divine things in this particular then that Pope, who when Some told him the Great King (i. e. the King of Persiam) would have it so;
answered, How can he be greater then me, unless he be more just and more sober? Upon the mentioning of which, Plutarch gives this excellent admonition, By justice, as by a royal standard, we should take the measure of mens heights one above another.
answered, How can he be greater then me, unless he be more just and more Sobrium? Upon the mentioning of which, Plutarch gives this excellent admonition, By Justice, as by a royal standard, we should take the measure of men's heights one above Another.
If we were in a state of war, and one should make a motion to such great persons to do justly, perhaps he might receive such an answer as Antigonus gave a Philosopher who presented him with a treatise of this subject;
If we were in a state of war, and one should make a motion to such great Persons to do justly, perhaps he might receive such an answer as Antigonus gave a Philosopher who presented him with a treatise of this Subject;
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Then sure, if not at other times, one may propose the example of an heathen Emperour to them, who was so taken with that saying of our Saviours, Math. 7.12. that he caused this sentence to be writ in sundry places upon the walls of his pallace, Do not that to another, which thou wouldst not have done to thee.
Then sure, if not At other times, one may propose the Exampl of an heathen Emperor to them, who was so taken with that saying of our Saviors, Math. 7.12. that he caused this sentence to be writ in sundry places upon the walls of his palace, Do not that to Another, which thou Wouldst not have done to thee.
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But the true reason is, for that an honest man is by so much more difficultly found then an Eunuch, by how much miracles are more rare then Monsters. Great fortitude is requisite to the obtaining of honesty,
But the true reason is, for that an honest man is by so much more difficultly found then an Eunuch, by how much Miracles Are more rare then Monsters. Great fortitude is requisite to the obtaining of honesty,
This I say the rather, because it hath been noted that men of excellent intellectuals have had bad moralls: and those who have writ books for the preservation of honesty, have not preserved themselves from corruption.
This I say the rather, Because it hath been noted that men of excellent intellectuals have had bad morals: and those who have writ books for the preservation of honesty, have not preserved themselves from corruption.
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it being easier to give men their own, then to bestow upon them what is ours. Oh, to part with this earth, this Idol of Gold and Silver, is a hard lesson:
it being Easier to give men their own, then to bestow upon them what is ours. O, to part with this earth, this Idol of Gold and Silver, is a hard Lesson:
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and thinks to come to his journeys end by some sudden spurts toward night. To maintain a constant sense of our dependance on God; a continual converse with him:
and thinks to come to his journeys end by Some sudden spurts towards night. To maintain a constant sense of our dependence on God; a continual converse with him:
and the covetous man praises Charity; and the unrighteous man speaks for honesty. Men complement with godliness, and they court vertue, but none will have her.
and the covetous man praises Charity; and the unrighteous man speaks for honesty. Men compliment with godliness, and they court virtue, but none will have her.
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It is sad that men should extend such a proverb as far as heaven, and commend the holy hill of God, and all the graces and pleasures that stand on the top of it;
It is sad that men should extend such a proverb as Far as heaven, and commend the holy hill of God, and all the graces and pleasures that stand on the top of it;
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God will give him no thanks that goes against his conscience and known Laws to do him service, (as they are pleased to stile it.) No, NONLATINALPHABET, &c. Let neither thy children (saith Plato ) or thy life,
God will give him no thanks that Goes against his conscience and known Laws to do him service, (as they Are pleased to style it.) No,, etc. Let neither thy children (Says Plato) or thy life,
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nor any thing else be deerer to thee then justice, that thou mayst have wherewith to answer for thy self when thou comest NONLATINALPHABET into the other world.
nor any thing Else be Dearer to thee then Justice, that thou Mayest have wherewith to answer for thy self when thou Comest into the other world.
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And then on the other side, we cannot be just and mercifull to men, unless we walk humbly with God. Justice it self should spring from a sense that we are under a divine Law,
And then on the other side, we cannot be just and merciful to men, unless we walk humbly with God. justice it self should spring from a sense that we Are under a divine Law,
if not their more beastly lusts to do violence to all religious duties? Many of this sort are so highly injurious to God, that they not only steal all they can from godliness and piety,
if not their more beastly Lustiest to do violence to all religious duties? Many of this sort Are so highly injurious to God, that they not only steal all they can from godliness and piety,
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as if those who most humbly submit themselves to all Christs commands, and are most fearfull of doing any wrong to God, were to be esteemed our greatest enemies,
as if those who most humbly submit themselves to all Christ commands, and Are most fearful of doing any wrong to God, were to be esteemed our greatest enemies,
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Let us beseech therefore the great Lord and Governour of the world who rules the Nations in righteousness and truth, that all those who do or shall bear any part in the government of these Lands, may be such as will take away no mans rights, defend our Laws, pitty the poor,
Let us beseech Therefore the great Lord and Governor of the world who rules the nations in righteousness and truth, that all those who do or shall bear any part in the government of these Lands, may be such as will take away no men rights, defend our Laws, pity the poor,
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Let us pray that those may rule us who are ruled by their maker, that will do good even to enemies, walk humbly with their God, be poor in spirit, not given to the vanities and excesses of the world;
Let us pray that those may Rule us who Are ruled by their maker, that will do good even to enemies, walk humbly with their God, be poor in Spirit, not given to the vanities and Excesses of the world;
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For so the wisest King that ever was tells us, Prov. 25.5. That if the wicked be taken from before the King, his throne shall be established in righteousness.
For so the Wisest King that ever was tells us, Curae 25.5. That if the wicked be taken from before the King, his throne shall be established in righteousness.
and by a man of understanding and knowledge the state of a land is prolonged, Prov. 29.2. 28.2. That which the Bishop of Elvas said to the estates of Portugal after they had restored that family to the Crown which had long been excluded by the Spaniard, is the greatest commendation of a Prince to the peoples affection, next to true piety;
and by a man of understanding and knowledge the state of a land is prolonged, Curae 29.2. 28.2. That which the Bishop of Elvas said to the estates of Portugal After they had restored that family to the Crown which had long been excluded by the Spaniard, is the greatest commendation of a Prince to the peoples affection, next to true piety;
his throne shall be est ablished for ever, and his children are blessed after him, Prov. 29.14.20.7, 8. I will conclude this with the words of the same wise King, which concern every man of us:
his throne shall be est ablished for ever, and his children Are blessed After him, Curae 29.14.20.7, 8. I will conclude this with the words of the same wise King, which concern every man of us:
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He that followeth after righteousness and mercy, findeth life, righteousness and honour, ch 21.21. By humility and the fear of the Lord, are riches, and honour, and life, Pro. 22.4.
He that follows After righteousness and mercy, finds life, righteousness and honour, changed 21.21. By humility and the Fear of the Lord, Are riches, and honour, and life, Pro 22.4.
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I Shall not exercise the Readers patience any longer about these matters, when I have but briefly opened the sixth observation which naturally arrises from the discourse of the Prophet, viz. That these things [ to do justly, to love mercy, to walk humbly with God ] were alwayes more valued by God then Sacrifices,
I Shall not exercise the Readers patience any longer about these matters, when I have but briefly opened the sixth observation which naturally arrises from the discourse of the Prophet, viz. That these things [ to do justly, to love mercy, to walk humbly with God ] were always more valued by God then Sacrifices,
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It is the very intent of the man of God in this place to disparage all outward worship though of Gods own appointment (and much more all their own devised services) if it were not joyned with true purity of heart and piety of life.
It is the very intent of the man of God in this place to disparage all outward worship though of God's own appointment (and much more all their own devised services) if it were not joined with true purity of heart and piety of life.
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But I need not proceed in this manner to give you the reason of it, you will presently conclude the truth of the observation if I do but shew you first that these are the things which God always required above all the other:
But I need not proceed in this manner to give you the reason of it, you will presently conclude the truth of the observation if I do but show you First that these Are the things which God always required above all the other:
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and one that walked with God. Gen. 6.9. but nothing is there said where he is commended of building Altars, and making great store of oblations to God.
and one that walked with God. Gen. 6.9. but nothing is there said where he is commended of building Altars, and making great store of Oblations to God.
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His high thoughts of God, his submission to him, his dependance on him, his forsaking all for him, his trusting of life and every thing he had in his hands:
His high thoughts of God, his submission to him, his dependence on him, his forsaking all for him, his trusting of life and every thing he had in his hands:
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You may observe that the ten commandments were given by God before he gave any of the other Laws, Exod. 20. And likewise you may take notice of the ordinary style of Moses when he speaks of these things, which runs thus;
You may observe that the ten Commandments were given by God before he gave any of the other Laws, Exod 20. And likewise you may take notice of the ordinary style of Moses when he speaks of these things, which runs thus;
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These are the Commandments, the Statutes and the judgements, Deut. 6.1. or keep his Commandments, his Statutes and judgements, Deut. 30.14. the like to which you may read, Mal. 4.4. In all which places, and many other, Commandments are put first, which word comprehends the moral and everlasting precepts:
These Are the commandments, the Statutes and the Judgments, Deuteronomy 6.1. or keep his commandments, his Statutes and Judgments, Deuteronomy 30.14. the like to which you may read, Malachi 4.4. In all which places, and many other, commandments Are put First, which word comprehends the moral and everlasting Precepts:
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Yea the whole book of Deuteronomy (or the second Law as the word signifies) seems to be added after the other, to teach them that it was obedience to his voice in all things that God did most regard.
Yea the Whole book of Deuteronomy (or the second Law as the word signifies) seems to be added After the other, to teach them that it was Obedience to his voice in all things that God did most regard.
And therefore Nazianzen reckoning up the priviledges of the Jews, saith that they had NONLATINALPHABET, a double giving of the Law, Orat. 13. one NONLATINALPHABET in the Letter, the other NONLATINALPHABET in the Spirit.
And Therefore Nazianzen reckoning up the privileges of the jews, Says that they had, a double giving of the Law, Orat 13. one in the letter, the other in the Spirit.
3. And so after the Law was given, all the people of God understood that the things chiefly intended by him, were their inward mortification, their purity and integrity of soul:
3. And so After the Law was given, all the people of God understood that the things chiefly intended by him, were their inward mortification, their purity and integrity of soul:
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if they feasted him with a multitude of sacrifices, and that nothing distasted him if they had a care not to entertain Idols with the good chear at the Altar:
if they feasted him with a multitude of Sacrifices, and that nothing distasted him if they had a care not to entertain Idols with the good cheer At the Altar:
and therefore Samuel tells him that God took the greatest pleasure in an hearty obedience to his commands, which was better then all the outward worship that he had appointed;
and Therefore Samuel tells him that God took the greatest pleasure in an hearty Obedience to his commands, which was better then all the outward worship that he had appointed;
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From the Prophet Samuel let us go to Asaph, who lived not long after, and he tells us, Psal. 50.7, 8, 9, &c. that God did not hunger after the flesh of beasts and foul,
From the Prophet Samuel let us go to Asaph, who lived not long After, and he tells us, Psalm 50.7, 8, 9, etc. that God did not hunger After the Flesh of beasts and foul,
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and perform all their vows promises to him, which was the best of offerings, ver. 14, 15. And that which he reproves and chides them for, was that they hated instruction,
and perform all their vows promises to him, which was the best of offerings, ver. 14, 15. And that which he reproves and chides them for, was that they hated instruction,
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and made nothing of all his commands for the regulating of their words, desires and actions, ver. 16, 17, 18, &c. He asks them how they dare be so impudent as to pretend be in covenant with him (though they brought him never so many fat sacrifices) seeing they could not indure any of his counsels,
and made nothing of all his commands for the regulating of their words, Desires and actions, ver. 16, 17, 18, etc. He asks them how they Dare be so impudent as to pretend be in Covenant with him (though they brought him never so many fat Sacrifices) seeing they could not endure any of his Counsels,
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There were no Sacrifices indeed appointed for murder and adultery (to which he hath a particular respect) but they made a man obnoxious to death by Moses his Law;
There were no Sacrifices indeed appointed for murder and adultery (to which he hath a particular respect) but they made a man obnoxious to death by Moses his Law;
There may be an allusion to the ceremonial worship in the words broken & contrite; the former of which may refer to the sacrifice of beasts, the latter to the perfume that was put before the testimony of the Tabernacle of the Congregation, Exo. 30.35, 36. And the words may signifie as if he had said, that brokenness of heart,
There may be an allusion to the ceremonial worship in the words broken & contrite; the former of which may refer to the sacrifice of beasts, the latter to the perfume that was put before the testimony of the Tabernacle of the Congregation, Exo. 30.35, 36. And the words may signify as if he had said, that brokenness of heart,
and an holy shivering of the spirit in pieces, so that it shall never be set together in the same frame wherein it was before, is far better then the cutting and chopping of the flesh of beasts in pieces.
and an holy shivering of the Spirit in Pieces, so that it shall never be Set together in the same frame wherein it was before, is Far better then the cutting and chopping of the Flesh of beasts in Pieces.
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so when your hearts are thus bruised and laid in their own dust by sincere contrition, it is a more gratefull perfume to me then the beaten spices which were called most holy.
so when your hearts Are thus Bruised and laid in their own dust by sincere contrition, it is a more grateful perfume to me then the beaten spices which were called most holy.
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for he saith expresly, That to do justice and judgement is more acceptable to the Lord then Sacrifice. Prov. 21.3. Yea that the sacrifice of the wicked is an abomination to the Lord, especially when he bringeth it with a wicked mind, v. 27. And therefore in Eccles. 5.1. he bids us be more ready to hear ( i. e. to obey) then to offer the sacrifices of fools.
for he Says expressly, That to do Justice and judgement is more acceptable to the Lord then Sacrifice. Curae 21.3. Yea that the sacrifice of the wicked is an abomination to the Lord, especially when he brings it with a wicked mind, v. 27. And Therefore in Eccles. 5.1. he bids us be more ready to hear (i. e. to obey) then to offer the Sacrifices of Fools.
If from thence you pass to the Prophet Isaiah, he speaks so fully to my purpose in the first chapter from the eleventh verse to the twenty-first that I need not gloss upon his words.
If from thence you pass to the Prophet Isaiah, he speaks so Fully to my purpose in the First chapter from the eleventh verse to the twenty-first that I need not gloss upon his words.
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believe it, without this contrition, poverty and holy trembling at my commands, he that kills a whole Ox is so far from doing me any service, that it is as bad as an act of murder: (because he is an hypocrite and a base flatterer) And you may as well bring a dog or a pig to me (which was forbidden by the Law to be offered) as a lamb:
believe it, without this contrition, poverty and holy trembling At my commands, he that kills a Whole Ox is so Far from doing me any service, that it is as bad as an act of murder: (Because he is an hypocrite and a base flatterer) And you may as well bring a dog or a pig to me (which was forbidden by the Law to be offered) as a lamb:
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and lest they should return to this exprobration, that they had been very obedient in offering of sacrifices, he faith, v. 20. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable,
and lest they should return to this exprobration, that they had been very obedient in offering of Sacrifices, he faith, v. 20. To what purpose comes there to me incense from Sheba, and the sweet cane from a Far country? your burned offerings Are not acceptable,
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no, it was not about them that I spake with your fathers when they came out of Aegypt: but this was the thing that I commanded them, that they should obey my voice in all things.
no, it was not about them that I spoke with your Father's when they Come out of Egypt: but this was the thing that I commanded them, that they should obey my voice in all things.
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But did not they ask leave of Pharaoh (may some say) to go and offer Sacrifices in the wilderness? and did not God give them a Law about them? Yes, He did speak to them indeed about those things,
But did not they ask leave of Pharaoh (may Some say) to go and offer Sacrifices in the Wilderness? and did not God give them a Law about them? Yes, He did speak to them indeed about those things,
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To all this you may add that famous place cited by our Saviour Hos. 6.6. I desired mercy and not sacrifice, and the knowledge of God, more then burnt offerings.
To all this you may add that famous place cited by our Saviour Hos. 6.6. I desired mercy and not sacrifice, and the knowledge of God, more then burned offerings.
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is more then all whole burnt offerings and sacrifices, Mark. 12, 32, 33. Where we have a full confirmation of the words in my text and of that also which was said a little before, that these duties contained in the ten commandments, are the first and chiefest of all.
is more then all Whole burned offerings and Sacrifices, Mark. 12, 32, 33. Where we have a full confirmation of the words in my text and of that also which was said a little before, that these duties contained in the ten Commandments, Are the First and chiefest of all.
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For the Question of this Scribe is, which is the first commandment of all? and our Saviour doth not say, to offer Sacrifices, which is neither first nor second neither:
For the Question of this Scribe is, which is the First Commandment of all? and our Saviour does not say, to offer Sacrifices, which is neither First nor second neither:
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but then I should too much exceed the just bounds of this discourse, considering also that there remains something due to that great enquiry, which is,
but then I should too much exceed the just bounds of this discourse, considering also that there remains something due to that great enquiry, which is,
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and therefore (waving other ends, and keeping only to the purpose of my text) I laid down this as a Second truth to be proved, that Sacrifices and such like outward services, did tend to keep men from sin,
and Therefore (waving other ends, and keeping only to the purpose of my text) I laid down this as a Second truth to be proved, that Sacrifices and such like outward services, did tend to keep men from since,
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Their sin-offerings which were to reconcile withall, may be looked upon as a piece of Justice, and to be given by way of satisfaction unto God for the offences and wrongs done unto him.
Their sin-offerings which were to reconcile withal, may be looked upon as a piece of justice, and to be given by Way of satisfaction unto God for the offences and wrongs done unto him.
And the peace-offerings, as a piece of love and gratitude to God the author of all Mercies: and as a peice of charity and kindness to the poor, who in many cases were partakers of them.
And the peace-offerings, as a piece of love and gratitude to God the author of all mercies: and as a piece of charity and kindness to the poor, who in many cases were partakers of them.
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And then their whole burnt-offerings were tokens of their obedience, and humble acknowledgements that he was their great Landlord of whom they held the land of Canaan, and from whom they received whatsoever they did enjoy.
And then their Whole Burnt offerings were tokens of their Obedience, and humble acknowledgements that he was their great Landlord of whom they held the land of Canaan, and from whom they received whatsoever they did enjoy.
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2. And so Secondly their Sacrifices taught them to consider that they should consecrate and offer themselves unto him, seeing that they were his, no less then their sheep or calves which they brought to his Altar.
2. And so Secondly their Sacrifices taught them to Consider that they should consecrate and offer themselves unto him, seeing that they were his, no less then their sheep or calves which they brought to his Altar.
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These sacrifices being their tribute which they paid to their supream Lord, did express that they were tyed to him in any services that he would require of them.
These Sacrifices being their tribute which they paid to their supreme Lord, did express that they were tied to him in any services that he would require of them.
They could not think that he would be pleased with an Ox, more then with a man, and that he would hold them excused if they rebelled against him, to whom they made these constant acknowledgments.
They could not think that he would be pleased with an Ox, more then with a man, and that he would hold them excused if they rebelled against him, to whom they made these constant acknowledgments.
For what need was there that these poor creatures should suffer for their faults, if God was not much offended by their disobedience? The cries and struglings of the beasts might put them in mind what necessity sin brought upon them of suffering,
For what need was there that these poor creatures should suffer for their Faults, if God was not much offended by their disobedience? The cries and strugglings of the beasts might put them in mind what necessity since brought upon them of suffering,
And it would be easie to shew, that there was no punishment threatned for the breach of any of the ten commandments, whether stoning, or strangulation, or cutting of the throat, or burning (for there were but these four ) but it was represented in the death of these beasts, which were thrown on the pavement, tyed about the throat, slain and burned either in whole or in part upon the Altar.
And it would be easy to show, that there was no punishment threatened for the breach of any of the ten Commandments, whither stoning, or strangulation, or cutting of the throat, or burning (for there were but these four) but it was represented in the death of these beasts, which were thrown on the pavement, tied about the throat, slave and burned either in Whole or in part upon the Altar.
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4. And fourthly these Sacrifices and all other outward ceremonies might well teach them how far they ought to keep from all inward difilements, who were to be so remote from all fleshly pollutions.
4. And fourthly these Sacrifices and all other outward ceremonies might well teach them how Far they ought to keep from all inward difilements, who were to be so remote from all fleshly pollutions.
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They that were under such a constant discipline of God, and taught by such holy men, could not whithout a strange neglect be so sottishly stupid as to imagine that God took no care of the soul, who would have the body so clean and pure.
They that were under such a constant discipline of God, and taught by such holy men, could not without a strange neglect be so sottishly stupid as to imagine that God took no care of the soul, who would have the body so clean and pure.
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I know not what truth there is in the observation of Eulogius; but he wonders why there being so many clean creatures allowed by God to be eaten in the Law, there were only five, ( viz. a Goat, a Sheep,
I know not what truth there is in the observation of Eulogius; but he wonders why there being so many clean creatures allowed by God to be eaten in the Law, there were only five, (viz. a Goat, a Sheep,
5. And therefore fifthly we may look upon the law of ceremonies as an hedge to the Law of moral precepts, or the ten commandments. Some things as Aristo•le well observes, are good in themselves and to be beloved NONLATINALPHABET for their own sakes, and others are good and lovely NONLATINALPHABET for the sake of the former;
5. And Therefore fifthly we may look upon the law of ceremonies as an hedge to the Law of moral Precepts, or the ten Commandments. some things as Aristo•le well observes, Are good in themselves and to be Beloved for their own sakes, and Others Are good and lovely for the sake of the former;
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Their not eating of blood must needs make them to have a natural abhorrence of murder ( Gen. 9.4, 5.) and their not marrying within such degrees of consanguinity, was an exercise of their chastity, and a great security against adultery and such like wickedness.
Their not eating of blood must needs make them to have a natural abhorrence of murder (Gen. 9.4, 5.) and their not marrying within such Degrees of consanguinity, was an exercise of their chastity, and a great security against adultery and such like wickedness.
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Their taking no use of their poor Brethren, and leaving them the corners of the fields when they reaped, &c. was a means to make them not to covet nor be greedy of the world.
Their taking no use of their poor Brothers, and leaving them the corners of the fields when they reaped, etc. was a means to make them not to covet nor be greedy of the world.
Their observing of so many daies in memory of Gods mercies, must needs teach them to have the Sabbath in great reverence, which was in memory of the creation of the world,
Their observing of so many days in memory of God's Mercies, must needs teach them to have the Sabbath in great Reverence, which was in memory of the creation of the world,
for Justin Martyr long before in his disputation with the Jew, saith that the Israelites making a golden calf and offering sacrifice to it after the manner of Aegypt, God did accommodate himself to them,
for Justin Martyr long before in his disputation with the Jew, Says that the Israelites making a golden calf and offering sacrifice to it After the manner of Egypt, God did accommodate himself to them,
And more plainly in his answers ad Orthodoxos (if that book be his) he saith that the Egyptians taking all living creatures (except a Swine) to have something of Divinity in them:
And more plainly in his answers and Orthodoxos (if that book be his) he Says that the egyptians taking all living creatures (except a Swine) to have something of Divinity in them:
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And Theodoret asserts it still more particularly, that the Aegyptians worshipping a Goat and a Sheep, as well as a Calf or Heifer: and likewise holding the Turtle and Pigeon among the birds in greatest veneration;
And Theodoret asserts it still more particularly, that the egyptians worshipping a Goat and a Sheep, as well as a Calf or Heifer: and likewise holding the Turtle and Pigeon among the Birds in greatest veneration;
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God commanded the Israelites to sacrifice these rather then any other, that so they might learn how vile the Religion of those people was, whose gods were continually slain and eaten by them.
God commanded the Israelites to sacrifice these rather then any other, that so they might Learn how vile the Religion of those people was, whose God's were continually slave and eaten by them.
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But if it should be thought that the Aegyptians did not worship a Goat, as it is certain they did a Cow, yet the Jews confess that the Zabii or Sabaeans who were their near neighbours, did give divine honour to it,
But if it should be Thought that the egyptians did not worship a Goat, as it is certain they did a Cow, yet the jews confess that the Zabii or Sabaeans who were their near neighbours, did give divine honour to it,
yet not after their manner, but so artificially and skilfully ordered, that (as I just now said) they did NONLATINALPHABET travel with the form of a spiritual and intellectual worship in their womb, of which they are now at last delivered.
yet not After their manner, but so artificially and skilfully ordered, that (as I just now said) they did travel with the from of a spiritual and intellectual worship in their womb, of which they Are now At last Delivered.
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Their whole burnt offerings which ascended intirely to heaven, and were to be chosen out of the best of their beasts, fruits or liquors, might well carry along with them the chiefest of their thoughts and affections,
Their Whole burned offerings which ascended entirely to heaven, and were to be chosen out of the best of their beasts, fruits or Liquors, might well carry along with them the chiefest of their thoughts and affections,
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and then the blood of the beast, which might well teach them to offer even their lives to him (who gave life to them) as well as all other things which were most dear in their eyes.
and then the blood of the beast, which might well teach them to offer even their lives to him (who gave life to them) as well as all other things which were most dear in their eyes.
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Plutarch gives us to understand how exact the Aegyptians were about the red Cow which they had decreed was to be offered to Typhon, when he sayes that if there were but one hair black or white, she was judged to be NONLATINALPHABET unlawfull to be offered in sacrifice.
Plutarch gives us to understand how exact the egyptians were about the read Cow which they had decreed was to be offered to Typhon, when he Says that if there were but one hair black or white, she was judged to be unlawful to be offered in sacrifice.
for they thought that that being which is most pure, undefiled and without blemish, ought not to be served NONLATINALPHABET, with bodies or souls that were full of putrifying sores or diseases.
for they Thought that that being which is most pure, undefiled and without blemish, ought not to be served, with bodies or Souls that were full of Putrifying sores or diseases.
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especially since God required of the man that offered them, that he should be so far from greater pollutions, that he should not lie so much as under any ceremonial defilement.
especially since God required of the man that offered them, that he should be so Far from greater pollutions, that he should not lie so much as under any ceremonial defilement.
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And therefore you may observe that after the Psalmist had said, Psal. 51.17. The sacrifices of the Lord are a broken Spirit, &c. and desired acceptance with God for him and his people, ver. 18. he adds, Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering, &c. ver. 29. As if he had told us first, that a broken and contrite heart must go before, else no sacrifices could be accepted to do the soul good;
And Therefore you may observe that After the Psalmist had said, Psalm 51.17. The Sacrifices of the Lord Are a broken Spirit, etc. and desired acceptance with God for him and his people, ver. 18. he adds, Then shalt thou be pleased with the Sacrifices of righteousness, with burned offering, etc. for. 29. As if he had told us First, that a broken and contrite heart must go before, Else no Sacrifices could be accepted to do the soul good;
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or brought these oblations, and observed the feasts, and kept the outward part of the ten commandments, they were saved from being cut off by the Magistrate,
or brought these Oblations, and observed the feasts, and kept the outward part of the ten Commandments, they were saved from being Cut off by the Magistrate,
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Canaan it self being but a type of heaven, and these ritual observances but shadows of more heavenly performances, whereby they were to seek that better countrey.
Canaan it self being but a type of heaven, and these ritual observances but shadows of more heavenly performances, whereby they were to seek that better country.
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Then he that calls himself the righteous Lord, and the holy one of Israel, stiles himself also by this name, The Lord, whose fire is in Zion, and his furnace in Jerusalem, Isa. 31.9.
Then he that calls himself the righteous Lord, and the holy one of Israel, stile himself also by this name, The Lord, whose fire is in Zion, and his furnace in Jerusalem, Isaiah 31.9.
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Those divine Acts which render us acceptable in Gods sight might be imployed in these things as well as in others, that faith, obedience, resignation, humility, liberality, &c. which God requires, might be exercised in these observances,
Those divine Acts which render us acceptable in God's sighed might be employed in these things as well as in Others, that faith, Obedience, resignation, humility, liberality, etc. which God requires, might be exercised in these observances,
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Nay, it is a greater shame and more damning for us to mistake so grosly and to think to please God with such trivial things as words and outward gestures,
Nay, it is a greater shame and more damning for us to mistake so grossly and to think to please God with such trivial things as words and outward gestures,
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And besides we being eased of that burden, of that heavy yoke which lay upon their necks, the heartier obedience in other things may be more justly exacted of us, and expected from us.
And beside we being eased of that burden, of that heavy yoke which lay upon their necks, the heartier Obedience in other things may be more justly exacted of us, and expected from us.
Let me conclude therefore with the words of the Apostle of us Gentiles, and beseech you by the mercies of God, Rom. 12.1, 2. that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Let me conclude Therefore with the words of the Apostle of us Gentiles, and beseech you by the Mercies of God, Rom. 12.1, 2. that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, acceptable and perfect will of God. FINIS.
And be not conformed to this world, but be you transformed by the renewing of your mind, that you may prove what is that good, acceptable and perfect will of God. FINIS.
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V. Cardinal. de Ossat. Epist. 66. part. 1. & Epist. 81. Les Roys & autres primes Soveraigns se permettoient toutes choses qui tournoient à leur profit, &c.
V. Cardinal. de Ossat. Epistle 66. part. 1. & Epistle 81. Les Roys & autres primes Sovereigns se permettoient toutes choses qui tournoient à leur profit, etc.
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