your knee before God if your Hearts do Rebel against Him if you acknowledge your transgression but do still retain and practise it if you make many Prayers but don't endeavour to live answerably to 'em if you vow and promise to lead a new life but as soon as you go from this place forget what you have been doing What is all this but a mere mockery And be not deceived God is not mocked This part of the Worship of God that we are now ingaged in is no doubt a very necessary duty incumbent upon us God has commanded it and special providences call us to it 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 The true Fast does not consist in a bare observance of those things that outwardly relate to such a day A man may be very Formal in them forbear all servile work put on meaner apparel attend the publick duties of God's House 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 Is it to how down his head as a bulrush and to spread sackcloth and ashes under him wilt thou call this a Fast and an acceptable day unto the Lord No this is not the day that God has chosen And yet this is the only Fast that many keep that is fill'd up with corporal gestures and performances What then is the Fast that God has chosen He himself describes it in the following verses to loose the bands of wickedness to undo the heavy burdens and to let the oppressed go free to deal thy bread to the hungry to bring the poor that are cast out to thy house to cover the naked and hide not thy self from thy own flesh i. e. turn not away from relieving thy poor Brother This is the true Fast the Fast that God has chosen to break off from our sins and to do justly and to love mercy And Oh that this may be the Fast that we may keep a day that God may accept and accept us in it 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 and now we think God is Angry with us and we fly to these duties of Fasting and Prayer and hope these will appease God and is this all that we will do God will upbraid us with such Fasts soon grow weary of them and break in through such Fasts with his judgments upon us He looks for more he requires more and more than this we must do if we would prevail with God and obtain a blessing from Him and that now leads me to the 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 and to walk humbly with God which are all of them such things as all that profess the name of our Lord Jesus should labour to be very exact in 1. Do justly Let justice and righteousness regulate your dealings with Men and be expressed in all your concerns with them 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. so deal with others as you would have them to deal with you if they were in your place and you in in theirs No man would have another to deal fraudulently and deceitfully with him to cheat and wrong and oppress him do you to others as you would have them to do to you Be as just in your word as true to your promise as exact in your dealings as you would have others to be This is the thing that is just 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 and the scant measure that is abominable 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 tho' for a time they may serve a covetous humour and men may heap up treasures to themselves thereby yet there is a curse that attends such persons and a moth that will consume their riches those treasures of wickedness will not always continue in the house of the wicked To do justly is a thing that most persons know but too few make Conscience of but justice is a thing that must be done 'T is not enough to have the notion of it in our Mind but the practice of it must be in our hand To be just and not to do justly in our particular actions is a contradiction He that doth Righteousness is Righteous 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 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 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 so that when the Question was put of old Lord who shall abide in thy Tabernacle who shall dwell in thy holy hill 'T is answered He that walketh uprightly and worketh Righteousness and speaketh the truth in his Heart 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 because that the Lord is the avenger of all such 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 2. Love Mercy labour to be of a merciful disposition 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 and to help them to bear their burden In one word to do all the good that we can to the Souls and Bodies of all men and especially to those that are of the houshold of Faith Be ready to give to them that ask to lend to them that would borrow of you and to forgive those that have offended against you A merciful man is such a one as Job who was Eyes to the blind and Feet to the Lame 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 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 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 but remember that you must be merciful too Yea you cannot be truly just except you be merciful to deny to others some part of our own when the providence of God calls us to give it is injustice as well as not to give them what is their own and the highest injustice injustice to God in not using the goods of this World to the end for which he has intrusted us with them 7. And as Divine Love is the general Principle of all good actions so it is the immediate Fountain from whence all the Streams of Mercy do issue They that love Mercy will be ready to shew Mercy and think it no cost no burden no weariness to do it That that proceeds from Love we do freely and chearfully and that puts a lustre upon every act of Mercy And to excite this Principle in you consider that shewing Mercy to others does assimilate and make you like unto God himself who delights in Mercy who when he does proclaim his Name does it especially by the display of his Goodness and Mercy 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 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 And let us often seriously think of the great day of the Lord when nothing but Divine Mercy can stead and befriend us and that they are merciful men who are particularly describ'd in Scripture that shall have the benefit of the Divine Mercy 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 the Lord grant that he may find mercy of the Lord in that day And it is expresly said on the contrary that He shall have judgment without mercy that hath shewed no mercy Jam. 2.13 How ready and willing then should we be to embrace all Opportunities of shewing Mercy In which as well as in the former duty of doing justly we should have respect unto God his glory as the end and his command as the reason of all that we do which is the fumm of the last duty that you 3. Walk humbly with your God endeavouring to approve your selves to Him in all that you do which is that that puts an excellency into and a beauty upon your due tyes to men and makes them acceptable with God through Jesus Christ as being ultimately done to him Endeavour that your whole life may be as much as possibly you can a continued walk with God Set him always before your Face have your Eye constantly to him keep up your Hearts with God in a frame fit for Communion with God at all times Observe his Providence follow the Guidance of it receive the Instructions of it and comply with all the Calls of it Be led by the Spirit of God and be obsequious to all his holy motions let your conversation be in Heaven Be followers of the Lord Jesus and walk as you have Him for an Example And be very Humble in your walking with God depend upon him for Divine assistance and strength in all that you do for his name Be Humble and Reverent in your Worshiping of God Ascribe all the Glory to him of all the good you receive and do Be Low be vile in your own sight and exalt the Lord in your Soul Let him be your first and your last Begin all your works with God and end them in Him Remember to this purpose how God has declar'd Himself as to this part of your duty that He resisteth the Proud but giveth Grace to the humble And has promis'd to dwell with the Humble Therefore nip and check all the buddings of pride when it first begins to shoot Be not proud of your cloathing but be cloathed with Humility Be not proud of your Parts and Gifts but use them to Edifie one another in Love Be not proud of your Riches and Estate for you must shortly leave them and give an account to Him that lends them you how you have improved them for Him Indeed we do very much forget our selves what we were and do yet continue to be Sinful dust when our hearts do swell with this Vanity This is the worst because as it is probable it was the first sin And is still the first that lives and the last that dies in the heart Labour therefore thro' the Spirit of God to mortifie it in all the kâ—nds of it both Corporal and Spiritual And indeed what way soever we look we may see enough to make and to keep us humble If we look up to God how should his Majesty abase us If we look to our selves how low should our sins lay us If we look to Saints it may humble us to see how short we come of many of them in Grace and Holiness 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 You that have most have nothing but
was something that God required of Christ when He substituted himself in our Room to answer for our sins which was his dying for us so there is something that God Requires of us if we would have the benefit of the death of Christ 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 For to this end He dyed and rose and revived that he might be the Lord both of the Dead and Living That as he dyed for sin so we should die to sin and have communion with him in his rising by our walking in newness of Life 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 but inforced and heightn'd by the mediatory Obedience of our Lord Jesus To. do justly to love mercy and to walk humbly with God ever were and ever will be incumbent on the Reasonable creature and are those things that the Lord requires of them that would Seek him with acceptation and success This premis'd I now proceed to confirm the truth of the Proposition and the proof of it will depend upon shewing these two things 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 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 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 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 whilst this way of worship was in use and shew you of how little account with God these Sacrifices were when separated from the duties of justice mercy and humble Obedience 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 Much of the Gospel as it was Reveal'd in that time was wrap'd up in those Sacrifices They did all refer to and prefigure him that was to come 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 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 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 Or secondly they are to be considered as acts of Homage and Worship performed by that People to God and in which they generally rested in a neglect of the weightier matters or the Law 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 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 to hearken than the fat of Rams 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 Infant and suckling Ox and Sheep Camel and Ass Saul applies himself to this work but did it negligently and in part only Agag the King he spares supposing it might be for his honour to make him a Prisoner of War to lead him in triumph Also the best of the Sheep and of the Oxen and of the Fattlings and of the Lambs he saves and his pretence for that was that these Fat Beasts would do well to serve God's Altar 't was not fit to slay them any where else What hath the Lord as great delight in sacrifices as in obedience This was the command of God that all of Amalek should be destroyed what meaneth then the bleeting of the Sheep and the Lowing of the Oxen which I hear Oh says he they are for sacrifices to Worship God with No the Prophet tells him God will accept of no such Worship as is besides his command and is founded in a contempt of that To obey is better pleases God more than Sacrifice Better thou hadst throughly obeyed the command of God tho' there had not been a Ram left in the Universe to be offer'd in Sacrifice My second proof for this I take from the 50th Psalm at the seventh verse we find the Lord addressing himself to that people thus Hear oh my People and I will speak oh Israel and I will testifie against thee God had something to speak to them and something to tesitifie against them That which he had to say to them is at ver 8. I will not reprove thee for thy Sacrifices or thy burnt-offerings continually before me It seems they were so punctual in their Sacrifices they would not rob God of a Lamb nor fail him of an hour their burnt offerings were continually before him So that he would not tax them for any remissness or deficiency that way 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 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
frequent experiences of his goodness 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 consider then who it is that requires these things of you and how reasonable and equitable is it that we should answer His requirements in the most punctual manner Especially if we add 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 He hath shewed thee Oh man what is good and what the Lord doth require of thee He requires nothing of thee but what He has shewed thee 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 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 He hath shewed thee Oh man Partly by the Light of Nature that some of these things at least as to do justly and to Love mercy are pleasing and acceptable to him He has ingrav'd them upon thy very Heart so that reflecting upon the Original principles of thy Nature 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 to love mercy is pleasing to God and the contrary to it as displeasing to him 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 But principally He hath shewed it thee by the light of his Word that contains a more explicite and full Revelation of man's duty All the lines of it are there drawn at length all the particulars of it clearly stated If thou goest to the Law and to the Testimony thou may'st have a sufficient direction how to act in all thy concerns how to order thy steps in every path what it is God requires of thee every day in every place and in every condition what thy duty towards God and what thy duty towards man is 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 He that followeth Him shall not walk in darkness but have the light of life 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 when thou dost an unjust action that thou didst not know better or be unmerciful and say thou didst not know it to be a fault 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 The APPLICATION 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 and as it is to be feared many persons do to the deceiving of themselves They are very exact very frequent and very punctual in these things but guilty of a woful neglect of the moral duties of Religion and so are but partial and consequently unsincere in their obedience Let us take heed that we deceive not our selves in the same way If we halve it with God in the matter of our duty He will cut us short in the matter of his mercy What if such a Religion should obtain a temporal reward 't is insufficient to evidence a real interest in the saving love of God There is no doubt but God has requir'd these things of us All the true methods means and ways of Worship are of God's appointment Praying and Hearing and Fasting are his Ordinances but he never intended that we should rest in these and go no further To do this and no more to attend unto these and neglect other things is a Badge of loathsom Hypocrisie in the sight of God and branded in Scripture as the guise of an unsound Heart Hypocrites and unsound Professors know they must do something in Religion Something they would do to appease God when He is Angry something to continue His favour when Providence is easie and comfortable to them something to keep up a Credit and Reputation with others for Religion and something to quiet the importunities of their own Conscience but then they resolve to do as little as they can and because a slight and heedless performance of the Worship of God is the easiest part of Religion and most consistent with their unmortified lusts they pitch upon this course 'T is indeed much easier to confess a hundred sins than to forsake one 't is easier to spend a whole day in publick Worship than to deny the enticement of a Lust or to withstand a Temptation when it opportunely presents because the one is only the labour of the body the other requires the exercise of the Soul the one may be a weariness to the Flesh but the other is cross and opposite to the beloved interests of it and carnal Hearts may make shift to brook the one tho' they cannot bear the other 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 Oh then as we would acquit our selves of the charge and guilt of Hypocrisie let us take heed of resting in the outward duties of Worship Tho' your Eyes be lifted up to Heaven if your affections be fix'd upon Earthly objects tho you bow