A short discourse. Or, serious reflections and meditations on some particular texts of scripture Being the substance of several sermons preached in a country congregation. Wherein is shewed, first, the blessedness of those that keep Gods Commandments. And secondly, the happiness of such as mind their creator betimes, very briefly and succinctly handled. Written by F.G. master of arts, and chaplain to the right honourable Robert Earl of Scarsdale.
Now the benefit being so great, of keeping Gods Commandments, our care must not be little for the keeping of them, that so we may have right to the tree of life, even that tree which is in the midst of the Paradice of God, Rev. 2.7. and may enter in thro the Gates into the City.
Now the benefit being so great, of keeping God's commandments, our care must not be little for the keeping of them, that so we may have right to the tree of life, even that tree which is in the midst of the Paradise of God, Rev. 2.7. and may enter in through the Gates into the city.
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To these last words of the verse I have bounded and limited my discourse; wherein I find these three particulars readily offering themselves to be considered.
To these last words of the verse I have bounded and limited my discourse; wherein I find these three particulars readily offering themselves to be considered.
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First, The motion, what, an entrance. Secondly, The manner how, thro the Gates: and Thirdly, The place whither, into the City. Of these in their order;
First, The motion, what, an Entrance. Secondly, The manner how, through the Gates: and Thirdly, The place whither, into the city. Of these in their order;
It is observable, that in the holy Spirits letters sent to those seven Churches in the second and third Chapters of this Book, all promises run to perseverers;
It is observable, that in the holy Spirits letters sent to those seven Churches in the second and third Chapters of this Book, all promises run to perseverers;
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NONLATINALPHABET, to him that overcometh; nec paranti ad praelium nec pugnanti ad sanguinem, sed vincenti ad victoriam, not to him that draws the Sword,
, to him that Overcometh; nec paranti ad Praelium nec pugnanti ad sanguinem, sed Vincent ad victoriam, not to him that draws the Sword,
nor to him that spendeth his blood, but to him that overcometh to Conquest. To him that overcometh pleasure, and abstains from sinful delights, I will give hidden Manna;
nor to him that spendeth his blood, but to him that Overcometh to Conquest. To him that Overcometh pleasure, and abstains from sinful delights, I will give hidden Manna;
So, many stretching themselves upon their Ivory Beds, and living at ease in Sion, say within themselves, Oh that this were to go in warfare and fight under the Cross,
So, many stretching themselves upon their Ivory Beds, and living At ease in Sion, say within themselves, O that this were to go in warfare and fight under the Cross,
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and wound too before we overcome; wherefore the Apostles exhortation, Eph. 6.11. comes seasonably in here, NONLATINALPHABET, put on the whole Armor of God, that ye may be able to stand against the assaults of the world, the flesh and the devil, strenuously, valiantly, constantly, never putting off your armour, till you put off your bodies;
and wound too before we overcome; Wherefore the Apostles exhortation, Ephesians 6.11. comes seasonably in Here,, put on the Whole Armour of God, that you may be able to stand against the assaults of the world, the Flesh and the Devil, strenuously, valiantly, constantly, never putting off your armour, till you put off your bodies;
even to victory, tho he bore in his body the marks of the Lord Jesus, I have fought a good fight, I have finished my course, I have kept the faith, NONLATINALPHABET, &c. Therefore now there is laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me, &c. There is a last enemy to be destroyed, Death, we must hold out to the conquest even of this last adversary, which if it conquer us by the sting of our sin, shall send us to the doors of hell;
even to victory, though he boar in his body the marks of the Lord jesus, I have fought a good fight, I have finished my course, I have kept the faith,, etc. Therefore now there is laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me, etc. There is a last enemy to be destroyed, Death, we must hold out to the conquest even of this last adversary, which if it conquer us by the sting of our since, shall send us to the doors of hell;
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These gates are those passages whereby we must enter this City, Heaven is often said to have a gate, Mat. 7.13 strive to enter in at the strait gate, saith Christ.
These gates Are those passages whereby we must enter this city, Heaven is often said to have a gate, Mathew 7.13 strive to enter in At the strait gate, Says christ.
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Solomon made two doors for the entering the Oracle, they were made of Olive Trees, and wrought upon with the Carvings of Cherubims, 1 King 6.32. the Olives promising fatness and plenty of blessings, the Cherubims holiness and eternity, these are holy gates.
Solomon made two doors for the entering the Oracle, they were made of Olive Trees, and wrought upon with the Carvings of Cherubims, 1 King 6.32. the Olive promising fatness and plenty of blessings, the Cherubims holiness and eternity, these Are holy gates.
In brief, we may distinguish the gates leading to this City into two, Adoption and Sanctification, both these meet in Christ, who is the only gate or door whereby we enter heaven.
In brief, we may distinguish the gates leading to this city into two, Adoption and Sanctification, both these meet in christ, who is the only gate or door whereby we enter heaven.
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as Aaron had upon his frontlet, holiness unto the Lord, Exod. 28.36. we cannot bless you in the name of the Lord, nor acknowledge you for such as are his by Adoption.
as Aaron had upon his frontlet, holiness unto the Lord, Exod 28.36. we cannot bless you in the name of the Lord, nor acknowledge you for such as Are his by Adoption.
Again, Sanctification is the second gate, except a man be born again he cannot see God, Jo. 3.3. holiness is the way to happiness, grace is the gate of glory;
Again, Sanctification is the second gate, except a man be born again he cannot see God, John 3.3. holiness is the Way to happiness, grace is the gate of glory;
And as the School distinguisheth, it must be communiter in toto, & universaliter in singulis partibus, but not totaliter & perfectè, this sanctification must be communicated to the whole man,
And as the School Distinguisheth, it must be Communiter in toto, & universaliter in Singulis partibus, but not totaliter & perfectè, this sanctification must be communicated to the Whole man,
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and universally propagated to every part, tho it hath in no place of man a total perfection Hence (say Divines) there is sanctification inchoate and consummate, begun here in this life of grace,
and universally propagated to every part, though it hath in no place of man a total perfection Hence (say Divines) there is sanctification inchoate and consummate, begun Here in this life of grace,
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and still seek for more, striving to the mark, Phil. 3.14. and yet when all is done, think nor that thou mayest catch the Crown of Life by rightful desert.
and still seek for more, striving to the mark, Philip 3.14. and yet when all is done, think nor that thou Mayest catch the Crown of Life by rightful desert.
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That thou art not able to perform, wert thou as righteous as Noah, as obedient as Abraham, as holy as Job, as faithful as David, as clear as the Sun,
That thou art not able to perform, Wertenberg thou as righteous as Noah, as obedient as Abraham, as holy as Job, as faithful as David, as clear as the Sun,
The properties are two, it is low, and it is little, and therefore we must contract our large extensions if we will fit our selves for that narrow way and little gate;
The properties Are two, it is low, and it is little, and Therefore we must contract our large extensions if we will fit our selves for that narrow Way and little gate;
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He that means to build high, must lay his Foundation low: all those precious and resplendent stones reckoned up in the Apocalyps, cap. 21.19. were placed in the foundation of the heavenly city;
He that means to built high, must lay his Foundation low: all those precious and resplendent stones reckoned up in the Apocalypse, cap. 21.19. were placed in the Foundation of the heavenly City;
Holy Austin confesseth with tears, that his swelling greatness and tumor of pride, would not suffer him for a long time, to enter in at the narrow gate that leadeth unto life;
Holy Austin Confesses with tears, that his swelling greatness and tumor of pride, would not suffer him for a long time, to enter in At the narrow gate that leads unto life;
The advice then of St. Peter comes seasonably in here, 1 Pet. 5.6. Humble your selves under the mighty hand of God, that he may exalt you in due time;
The Advice then of Saint Peter comes seasonably in Here, 1 Pet. 5.6. Humble your selves under the mighty hand of God, that he may exalt you in due time;
Jesus Christ, the mirror of all perfection, setteth it out as his chiefest jewel, Learn of me, saith he, for I am meek and humble in heart, Matt 11.29. they must be little that enter these gates, little in their own eyes, slender in the opinion of themselves;
jesus christ, the mirror of all perfection, sets it out as his chiefest jewel, Learn of me, Says he, for I am meek and humble in heart, Matt 11.29. they must be little that enter these gates, little in their own eyes, slender in the opinion of themselves;
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Faith is the foundation, by it we have NONLATINALPHABET access unto God, and that with boldness, by this we lay hold on the Throne of Grace, by this we adhere and close unto God,
Faith is the Foundation, by it we have access unto God, and that with boldness, by this we lay hold on the Throne of Grace, by this we adhere and close unto God,
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Justin Martyr being asked, which, was the greatest miracle that our Saviour Christ wrought answered, Patientia ejus tanta in laboribus tantis, his so great patience in so great troubles.
Justin Martyr being asked, which, was the greatest miracle that our Saviour christ wrought answered, Patientia His tanta in laboribus tantis, his so great patience in so great Troubles.
Samuel could challenge the Israelites to accuse him, Whose Ox have I taken, whom have I defrauded, 1 Sam. 12.3. and Job sweetly, my heart shall not condemn me for my days, if I have lift up my hands against the fatherless let it be broken;
Samuel could challenge the Israelites to accuse him, Whose Ox have I taken, whom have I defrauded, 1 Sam. 12.3. and Job sweetly, my heart shall not condemn me for my days, if I have lift up my hands against the fatherless let it be broken;
and my arm be broken from the bone, Job 31.21. Triumphus innocentiae est non peccare ubi potest, it is the triumph of innocence not to offend when it may;
and my arm be broken from the bone, Job 31.21. Triumphus innocentiae est non Peccare ubi potest, it is the triumph of innocence not to offend when it may;
But alas, where shall robbers and workers of violence appear? What shall become of the cruel, griping, bowel-less extortioner? No creature in heaven or earth shall testifie his innocency;
But alas, where shall robbers and workers of violence appear? What shall become of the cruel, gripping, bowel-less extortioner? No creature in heaven or earth shall testify his innocency;
Where shall fraud, cozenage, injury, perjury, mischief appear? You may conceal your craft from the eyes of men, defraud your Minister, beguile your Neighbor unperceived, unpunished,
Where shall fraud, cozenage, injury, perjury, mischief appear? You may conceal your craft from the eyes of men, defraud your Minister, beguile your Neighbour unperceived, unpunished,
I will wash my hands in innocency, so will I compass thine Altar, O Lord, saith the Royal Prophet, Psal. 26.6. if innocence must lead us to the Altar on earth, sure that must be our gate to the glory of heaven.
I will wash my hands in innocency, so will I compass thine Altar, Oh Lord, Says the Royal Prophet, Psalm 26.6. if innocence must led us to the Altar on earth, sure that must be our gate to the glory of heaven.
Charity is the roof, diligendo perficitur, love makes up the building; man indeed is naturally a loving creature, but doth not always place his love aright;
Charity is the roof, diligendo perficitur, love makes up the building; man indeed is naturally a loving creature, but does not always place his love aright;
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Perhaps, saith Cyprian, if thou givest much, thou mayst be afraid, lest thy self should come to want, sed esto hac in parte intrepidus, esto securus, &c. but in this point be without fear, be secure, that cannot be ended, which is expended for the use of Christ.
Perhaps, Says Cyprian, if thou givest much, thou Mayest be afraid, lest thy self should come to want, sed esto hac in parte intrepidus, esto Secure, etc. but in this point be without Fear, be secure, that cannot be ended, which is expended for the use of christ.
He that is a liberal soul indeed, and plentifully watereth the dry and thirsty souls of Christ, shall himself be watered with the precious blood of Christ,
He that is a liberal soul indeed, and plentifully Waters the dry and thirsty Souls of christ, shall himself be watered with the precious blood of christ,
1. Appretiativè, setting a higher price upon his glory and command, than upon any other thing besides. 2. Intensivè, with the greatest efforts and intention of our spirits, setting no bounds and measure to our love of him. 3. Adequatè, as the compleat, perfect,
1. Appretiativè, setting a higher price upon his glory and command, than upon any other thing beside. 2. Intensivè, with the greatest efforts and intention of our spirits, setting no bounds and measure to our love of him. 3. Adequatè, as the complete, perfect,
But there is a sort of love, or lust rather, which is condemned, and that is NONLATINALPHABET, the passion of concupiscence, whereby many lascivious men do wholly devote and dedicate themselves to some vain creature, pleasing their fancies, to the displeasing of God,
But there is a sort of love, or lust rather, which is condemned, and that is, the passion of concupiscence, whereby many lascivious men do wholly devote and dedicate themselves to Some vain creature, pleasing their fancies, to the displeasing of God,
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Who admires not the wisdom of Demosthenes, in the answer he returned to Corinthian Lais (Paenitere tanti non emo) I will not buy repentance at so dear a rate:
Who admires not the Wisdom of Demosthenes, in the answer he returned to Corinthian Lais (Paenitere tanti non emo) I will not buy Repentance At so dear a rate:
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for all our dishonest actions are but earnests laid down for grief; sin on the best condition brings repentance, but for sin without repentance is provided hell:
for all our dishonest actions Are but earnests laid down for grief; since on the best condition brings Repentance, but for since without Repentance is provided hell:
Now if I had been wrapt up to the third heaven, or had the Angels Reed wherewith he measured the Wall, Rev. 21.17. I might say something to the description of this City;
Now if I had been wrapped up to the third heaven, or had the Angels Reed wherewith he measured the Wall, Rev. 21.17. I might say something to the description of this city;
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And yet, because God in his word hath given us a taste of heaven, by comparing it to the most precious things on earth, let us consider in this City three things; the Immensity, Society, Glory.
And yet, Because God in his word hath given us a taste of heaven, by comparing it to the most precious things on earth, let us Consider in this city three things; the Immensity, Society, Glory.
And first we may guess at the immeasurable magnitude of this City, by those many Mansions spoken of by Christ, Jo. 14.2. In my Fathers house are many mansions.
And First we may guess At the immeasurable magnitude of this city, by those many Mansions spoken of by christ, John 14.2. In my Father's house Are many mansions.
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Secondly, If such be the immensity, what think you is the glory? Is it not a most glorious City whose Walls are of Jasper, whose Building is of Gold, whose Gates are of Pearls, whose Foundation is of precious Stones? Yea,
Secondly, If such be the immensity, what think you is the glory? Is it not a most glorious city whose Walls Are of Jasper, whose Building is of Gold, whose Gates Are of Pearls, whose Foundation is of precious Stones? Yea,
how despicable is the stateliest Pallace of the greatest Monarch, and if the Pavement be so glorious, what shall we think of those better parts yet unseen? great and glorious things are spoken of thee, thou City of God;
how despicable is the Stateliest Palace of the greatest Monarch, and if the Pavement be so glorious, what shall we think of those better parts yet unseen? great and glorious things Are spoken of thee, thou city of God;
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a glorious City indeed, where there is Holiness immaculate, Peace inviolate, Joy ineffable, Pleasure inexpressible, no Time but Eternity, no Place but immensity.
a glorious city indeed, where there is Holiness immaculate, Peace inviolate, Joy ineffable, Pleasure inexpressible, no Time but Eternity, no Place but immensity.
But because no tongue can so well express it as his whose eyes did clearly behold it, be pleas'd to hear it in St. John 's own words, Rev. 21.4. and may we not be well contented to serve an Apprenticeship here, so we may come to be free of this City hereafter:
But Because no tongue can so well express it as his whose eyes did clearly behold it, be pleased to hear it in Saint John is own words, Rev. 21.4. and may we not be well contented to serve an Apprenticeship Here, so we may come to be free of this city hereafter:
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but NONLATINALPHABET, Gods own Secretary to pen this holy Tract, this heavenly Treatise, who spake not quicquid in buccam, &c. as his own fancy carried him or ideated to him;
but, God's own Secretary to pen this holy Tract, this heavenly Treatise, who spoke not quicquid in Buccam, etc. as his own fancy carried him or ideated to him;
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but as the Holy Ghost directed him, his tongue being but the pen, the blessed spirit the ready writer, which therefore ought to be read with reverence, felt with passion, followed with perseverance;
but as the Holy Ghost directed him, his tongue being but the pen, the blessed Spirit the ready writer, which Therefore ought to be read with Reverence, felt with passion, followed with perseverance;
The Memory of man is indeed a most excellent faculty, being that thing whereby we preserve those things which time hath spent and wasted, whereby the things that are absent are still present,
The Memory of man is indeed a most excellent faculty, being that thing whereby we preserve those things which time hath spent and wasted, whereby the things that Are absent Are still present,
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but to remove this, the Preacher saith, not in the time but in the days of thy youth, to shew both to young and old that our life is but for a few days.
but to remove this, the Preacher Says, not in the time but in the days of thy youth, to show both to young and old that our life is but for a few days.
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but yet not despair of a longer. Now to enter the treaty of the duty, our Saviours question, John 16.18. falls fitly in here, Remember thy Creator; we know not what he saith, remember him, why? who forgets him? Not the good man.
but yet not despair of a longer. Now to enter the treaty of the duty, our Saviors question, John 16.18. falls fitly in Here, remember thy Creator; we know not what he Says, Remember him, why? who forgets him? Not the good man.
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and therefore to give you the sense, and cause you to understand the reading, observe the Chaldee Pataphrast, & esto memor Creatoris tui ut glorifices eum:
and Therefore to give you the sense, and cause you to understand the reading, observe the Chaldee Pataphrast, & esto memor Creatoris tui ut glorifices Eum:
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2. Again, let his will be thy law, his word thy rule, his Sons life thy example, his Spirit rather than thine own Soul, the guide of thine actions, the steer and Cynosure of thine affections.
2. Again, let his will be thy law, his word thy Rule, his Sons life thy Exampl, his Spirit rather than thine own Soul, the guide of thine actions, the steer and Cynosure of thine affections.
But I shall persue this no further here, because I shall meet it again in the next branch, expressing the time when we ought to reduce this meditation into practice, this doctrine to doing, to wit, in the days of our Youth.
But I shall pursue this no further Here, Because I shall meet it again in the next branch, expressing the time when we ought to reduce this meditation into practice, this Doctrine to doing, to wit, in the days of our Youth.
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which given by divine inspiration, is profitable to teach him the Apostles lesson, consisting of two counter-points, a suge and a fac, a disswasive caution, fly youthful lusts;
which given by divine inspiration, is profitable to teach him the Apostles Lesson, consisting of two counterpoints, a suge and a fac, a dissuasive caution, fly youthful Lustiest;
and of that which is to come, both of blessings temporal, and bliss eternal. Which observation we may crown with this corrollary, or doctrinal proposition, that the best time,
and of that which is to come, both of blessings temporal, and bliss Eternal. Which observation we may crown with this Corollary, or doctrinal proposition, that the best time,
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or to retain the words of the text, the days of our youth. For elucidation whereof, David 's question is here to take place, Psal. 119.9. Wherewithal shall a young man cleanse his way, by taking heed thereto according to thy word? Again, it was Gods ordinance, that in their Meat-offerings of first fruits, they should offer up, Levit. 2.14. green ears of corn, or corn beaten out of green ears;
or to retain the words of the text, the days of our youth. For elucidation whereof, David is question is Here to take place, Psalm 119.9. Wherewithal shall a young man cleanse his Way, by taking heed thereto according to thy word? Again, it was God's Ordinance, that in their Meat offerings of First fruits, they should offer up, Levit. 2.14. green ears of corn, or corn beaten out of green ears;
so with these few to shut up therest that run in the same current; Hear ye now my reasonings, to speak in Job 's language, Job 13.6. and hearken ye unto the arguments of my Lips, thereby to give it an edge, that so it may make the better expression to you, the speedier, the deeper impression upon you.
so with these few to shut up therest that run in the same current; Hear you now my reasonings, to speak in Job is language, Job 13.6. and harken you unto the Arguments of my Lips, thereby to give it an edge, that so it may make the better expression to you, the speedier, the Deeper impression upon you.
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The first reason may be drawn from the infinite mercy of God, which is as the Psalmist speaks, Psalm 100.5. From everlasting to everlasting; from everlasting election unto everlasting glorification, a fit theme for Angels to descant on;
The First reason may be drawn from the infinite mercy of God, which is as the Psalmist speaks, Psalm 100.5. From everlasting to everlasting; from everlasting election unto everlasting glorification, a fit theme for Angels to descant on;
Secondly, If all examples have an influence on the practice of the beholders, then especially the deeds of good men, registred in Scripture (the Calendar of eternity) are most attractive of imitation:
Secondly, If all Examples have an influence on the practice of the beholders, then especially the Deeds of good men, registered in Scripture (the Calendar of eternity) Are most Attractive of imitation:
and exceeding great Rewarder, is most worthy of it, and that is, whilst our sences are sharp, our memories quick, our wits ripe, our capacities ready, our understandings deep, not knowing how soon these may fail us,
and exceeding great Rewarder, is most worthy of it, and that is, while our Senses Are sharp, our memories quick, our wits ripe, our capacities ready, our understandings deep, not knowing how soon these may fail us,
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Now to make some improvement of this doctrine, First, The word of God hath two edges, Heb. 4.12. and if it go one way thus, pro primis unquiculis, for the timely beginnings of grace and goodness;
Now to make Some improvement of this Doctrine, First, The word of God hath two edges, Hebrew 4.12. and if it go one Way thus, Pro Primis unquiculis, for the timely beginnings of grace and Goodness;
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it cuts as deep on the contrary, even beyond admiration of many imperious and impetuous youth, who have built the frame of their lives upon the foundation of long practised wantonness, guiding their lives by pleasure, and their reason by lust;
it cuts as deep on the contrary, even beyond admiration of many imperious and impetuous youth, who have built the frame of their lives upon the Foundation of long practised wantonness, guiding their lives by pleasure, and their reason by lust;
and to run with others into all manner of excess of riot, or as tho they had learned that language of the unwise Tutor in the Comick, non est mihi crede vitium, &c. it is nothing for a young man to let loose the reins to all licentiousness, to drink wine in bowls,
and to run with Others into all manner of excess of riot, or as though they had learned that language of the unwise Tutor in the Comic, non est mihi crede Vitium, etc. it is nothing for a young man to let lose the reins to all licentiousness, to drink wine in bowls,
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If this be no sin, why doth David lament him of the sins of his youth? why doth Job threaten them with the sins of their youth, that shall lie down with them in the grave, Job. 36.14.
If this be no since, why does David lament him of the Sins of his youth? why does Job threaten them with the Sins of their youth, that shall lie down with them in the grave, Job. 36.14.
Secondly, Since our Creator is to be remembred in the days of our youth, here is a use for Parents to bring up their Children in the fear of the Lord, to catechize, initiate and enter them, properly to dedicate them,
Secondly, Since our Creator is to be remembered in the days of our youth, Here is a use for Parents to bring up their Children in the Fear of the Lord, to catechise, initiate and enter them, properly to dedicate them,
It's storied of Alexander, that he had children born and brought up in military discipline and exercise, which made them so victorious and valiant in battle;
It's storied of Alexander, that he had children born and brought up in military discipline and exercise, which made them so victorious and valiant in battle;
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even so let all Parents bring up their children in the fear of the Lord, that they may prove constant and couragious Soldiers under their King and Captain Jesus Christ, to kill, overcome and subdue all the enemies of God,
even so let all Parents bring up their children in the Fear of the Lord, that they may prove constant and courageous Soldiers under their King and Captain jesus christ, to kill, overcome and subdue all the enemies of God,
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So thy child, who is by nature the child of wrath, by continual instruction and godly education, may be brought to some good form and fashion, that he may understand and imbibe the Principles of Religion.
So thy child, who is by nature the child of wrath, by continual instruction and godly education, may be brought to Some good from and fashion, that he may understand and imbibe the Principles of Religion.
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and swaddleth him that he be not vatius, therefore they are called Gnclele tippuchim, Lam. 2.20. Infantes palmarum, not because they are but a span long, but because the Midwise when they are new born, setteth the joints with the palms of her hands, that they may be the more streigh and strenuous afterwards.
and swaddleth him that he be not vatius, Therefore they Are called Gnclele tippuchim, Lam. 2.20. Infants palmarum, not Because they Are but a span long, but Because the Midwise when they Are new born, sets the Joints with the palms of her hands, that they may be the more streigh and strenuous afterwards.
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When the Prophet Esay speaketh of Christ, he calleth him, Pater futuri saeculi, the everlasting Father, cap. 9.6. Adam was the Father of all the Children of this life, and Christ the second Adam, is the Father of the life to come;
When the Prophet Isaiah speaks of christ, he calls him, Pater Future Saeculi, the everlasting Father, cap. 9.6. Adam was the Father of all the Children of this life, and christ the second Adam, is the Father of the life to come;
when they beget children, they beget them only for this life, but when they instruct them they may be called, Patres futuri saeculi, Fathers of the life to come.
when they beget children, they beget them only for this life, but when they instruct them they may be called, Patres Future Saeculi, Father's of the life to come.
Remember therefore thy Creator betimes, for the youngest years are the fittest to teach children, Prov. 20.11. A child is known by his doings, whether his works be pure or right.
remember Therefore thy Creator betimes, for the youngest Years Are the Fittest to teach children, Curae 20.11. A child is known by his doings, whither his works be pure or right.
he liketh not of these autumnales arbores, Jud. 13. which begin to bud about the latter end of Harvest. The Church saith, Cant. 7.13. Omnes fructus servavi tibi, &c. it is a happy thing when both the first and the latter fruits are reserved for the Lord.
he liketh not of these autumnales Arbores, Jud. 13. which begin to bud about the latter end of Harvest. The Church Says, Cant 7.13. Omnes fructus servavi tibi, etc. it is a happy thing when both the First and the latter fruits Are reserved for the Lord.
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Why take ye such pains, and toil to scrape riches together for your children, and have little or no care at all to train them up who should enjoy them.
Why take you such pains, and toil to scrape riches together for your children, and have little or no care At all to train them up who should enjoy them.
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As Parents should have a care to teach their children, so they should make choice of good Masters, of able, orthodox, unbyass'd men to instruct them, that may infuse and instill good principles in them.
As Parents should have a care to teach their children, so they should make choice of good Masters, of able, orthodox, unbiased men to instruct them, that may infuse and instill good principles in them.
And we see what care Theodosius had to make choice of good Masters for his Sons Arcadius and Honorius; and what care had Constantine of a Tutor for his Son Crispus.
And we see what care Theodosius had to make choice of good Masters for his Sons Arcadius and Honorius; and what care had Constantine of a Tutor for his Son Crispus.
if not the greatest, that he had two Heathenish Masters who taught him, Libanius and Jamblicus, from whom he drank in to great Prosaneness and Impiety, Atheism and Debauchery.
if not the greatest, that he had two Heathenish Masters who taught him, Libanius and Jamblicus, from whom he drank in to great Profaneness and Impiety, Atheism and Debauchery.
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as they do in years, and increase in heavenly things, as they multiply their days, that so they may be like Vespasian in the Poet, melior pejore aevo, better in their worser age;
as they do in Years, and increase in heavenly things, as they multiply their days, that so they may be like Vespasian in the Poet, melior pejore aevo, better in their Worse age;
or like the Trees planted in the House of the Lord, that still brought forth fruit in their years, Psalm 92.14. and herein the supernatural motions of the Spirit resemble the natural, which are as the Philosopher spake, velociores in fine quam in principio, swifter in the end than in the beginning.
or like the Trees planted in the House of the Lord, that still brought forth fruit in their Years, Psalm 92.14. and herein the supernatural motions of the Spirit resemble the natural, which Are as the Philosopher spoke, velociores in fine quam in principio, swifter in the end than in the beginning.
It's storied of the Linx that he never looketh back, but Homer contrarily describeth a wise man, NONLATINALPHABET, looking forward and backward, forward to things to come,
It's storied of the Linx that he never looks back, but Homer contrarily Describeth a wise man,, looking forward and backward, forward to things to come,
and be sure to Remember our Creator in the days of our youth, before the evil days come, &c. Consider in time, if thou wilt have God to pity and help thee in thy evil days, thou must serve him in thy good days;
and be sure to remember our Creator in the days of our youth, before the evil days come, etc. Consider in time, if thou wilt have God to pity and help thee in thy evil days, thou must serve him in thy good days;
the days of old Age are call'd evil days, aetas mala in Plautus, because they bring many pains and troubles along with them, vitae hyems, the Winter of our Life, as Solon call'd it.
the days of old Age Are called evil days, Aetas mala in Plautus, Because they bring many pains and Troubles along with them, vitae Hyems, the Winter of our Life, as Solon called it.
Lastly, Consider that thine old age will bring evils enough of its own, do not thou therefore bring upon it the bitterness and burthen of all thy youthful follies.
Lastly, Consider that thine old age will bring evils enough of its own, do not thou Therefore bring upon it the bitterness and burden of all thy youthful follies.
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as many comforts as thou canst to strengthen thy heart against the evils of it; gather in Summer against such a Winter as this, Prov. 10.5. that old age may not be to thee an evil age, but as it was to faithful Abraham, a good old age, Gen. 25.8. Be faithful therefore unto the death, and you shall receive the Crown of Life;
as many comforts as thou Canst to strengthen thy heart against the evils of it; gather in Summer against such a Winter as this, Curae 10.5. that old age may not be to thee an evil age, but as it was to faithful Abraham, a good old age, Gen. 25.8. Be faithful Therefore unto the death, and you shall receive the Crown of Life;
the strong men shall bow themselves, that is, the Legs, which bare up the weight of the body, shall begin to fail and wax feeble. The Grinders shall cease;
the strong men shall bow themselves, that is, the Legs, which bore up the weight of the body, shall begin to fail and wax feeble. The Grinders shall cease;
he that while he was young slept soundly and sweetly, so that the sound of the Trumpet could hardly move or alarm him, is now by the Crowing of the Cock,
he that while he was young slept soundly and sweetly, so that the found of the Trumpet could hardly move or alarm him, is now by the Crowing of the Cock,
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