and the closure of it in, the six last verses, and also out of the whole body of it, being written upon a serious view of the passages and practices of his life past,
and the closure of it in, the six last Verses, and also out of the Whole body of it, being written upon a serious view of the passages and practices of his life past,
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Now, in the dayes of thy youth, exegetically repeated, while the evil dayes come not, nor the years draw nigh, when thou shalt say I have no pleasure in them.
Now, in the days of thy youth, exegetically repeated, while the evil days come not, nor the Years draw High, when thou shalt say I have no pleasure in them.
1. Explication, and so I shall shew you. 1. What this Creator is. 2. What it is to remember our Creator. 3. What it is to remember our Creator above all things whatsoever.
1. Explication, and so I shall show you. 1. What this Creator is. 2. What it is to Remember our Creator. 3. What it is to Remember our Creator above all things whatsoever.
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In the Hebrews it is (Thy Creatours) alluding to the Trinity, so that by Creatour we are to understand God the Father, God the Son, and God the Holy Ghost;
In the Hebrews it is (Thy Creators) alluding to the Trinity, so that by Creator we Are to understand God the Father, God the Son, and God the Holy Ghost;
for all the persons of the Trinity (to speak after the manner of men) had a hand in the Creation of the world, Gen. 1. 26. And God said, Let us make man ni our Image, after our likeness:
for all the Persons of the Trinity (to speak After the manner of men) had a hand in the Creation of the world, Gen. 1. 26. And God said, Let us make man ni our Image, After our likeness:
neither can our knowledge of God by them be a comprehensive knowledge, what God is in his Essence, in his Attributes, in his persons & in his works, no man or Angel hath, doth, or ever shall know;
neither can our knowledge of God by them be a comprehensive knowledge, what God is in his Essence, in his Attributes, in his Persons & in his works, no man or Angel hath, does, or ever shall know;
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yet he must have the wisdom of God, and so be a God, that comprehendeth God in his Essence, Attributes, Persons and works, what say you now Sirs, do you remember your Creator in this sense? such who do not experimentally know God, that he is;
yet he must have the Wisdom of God, and so be a God, that comprehendeth God in his Essence, Attributes, Persons and works, what say you now Sirs, do you Remember your Creator in this sense? such who do not experimentally know God, that he is;
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Remember your Creator, that is no less than the Import of knowing and acknowledging your selves with God, whereby peace may come unto you, according unto that excellent counsel of Eliphaz to Iob, Acquaint now thy self with God, thereby Good shall come unto thee, Job. 22. 21.
remember your Creator, that is no less than the Import of knowing and acknowledging your selves with God, whereby peace may come unto you, according unto that excellent counsel of Eliphaz to Job, Acquaint now thy self with God, thereby Good shall come unto thee, Job. 22. 21.
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Remember your Creator: That is of no less Import than the dying words of King David to his Son Solomon; And thou Solomon my Son, know thou the God of thy Father, 1 Chron. 28. 9.
remember your Creator: That is of no less Import than the dying words of King David to his Son Solomon; And thou Solomon my Son, know thou the God of thy Father, 1 Chronicles 28. 9.
How darest thou to say, that thou Remembrest God, when thou fearest him not, and hast but little dread of his Greatness in thy Heart? Thou canst fear Afflictions, Death,
How Darest thou to say, that thou Rememberest God, when thou Fearest him not, and hast but little dread of his Greatness in thy Heart? Thou Canst Fear Afflictions, Death,
how great is thy Care and Diligence in demeaning thy self before him? and how dost thou tremble lest by any uncomely Gesture or Action thou shouldst offend him, knowing that in case of Default, thou mayst not onely meet with Repulse,
how great is thy Care and Diligence in demeaning thy self before him? and how dost thou tremble lest by any uncomely Gesture or Actium thou Shouldst offend him, knowing that in case of Default, thou Mayest not only meet with Repulse,
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and why Young men Remember not their Creator. The Reason of all lies here; The Fear of God is not before their Eyes, nor his Greatness studyed by them.
and why Young men remember not their Creator. The Reason of all lies Here; The fear of God is not before their Eyes, nor his Greatness studied by them.
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and take a View of his glorious and transcendent Excellencies that have and do ravish the Hearts of all their Contemplators? Davids Meditations of his Creators Excellencies were sweet unto him.
and take a View of his glorious and transcendent Excellencies that have and do ravish the Hearts of all their Contemplators? Davids Meditations of his Creators Excellencies were sweet unto him.
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Fourthly, To Remember our Creator implies to recollect our selves, and return unto him as the Fountain of our Salvation, Psal. 22. 27. All the Ends of the World shall remember and turn unto the Lord.
Fourthly, To remember our Creator Implies to recollect our selves, and return unto him as the Fountain of our Salvation, Psalm 22. 27. All the Ends of the World shall Remember and turn unto the Lord.
The Understanding is dark, and stands in need of Divine Illumination. The Will is contumacious, and needeth the Almighty Power of God to make it flexible.
The Understanding is dark, and Stands in need of Divine Illumination. The Will is contumacious, and needs the Almighty Power of God to make it flexible.
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hast thou gotten it made strait by a sincere Repentance and Reformation? The Holy Scriptures are a Rule, hast thou measured thy Life by it? The Curse of the Law hangs on thee,
hast thou got it made strait by a sincere Repentance and Reformation? The Holy Scriptures Are a Rule, hast thou measured thy Life by it? The Curse of the Law hangs on thee,
and intolerable, why dost thou not endeavour to extricate thy self out of them? Read this Scripture, O Graceless Prodigal: Psal. 9. 19. The wicked shall be turned into Hell,
and intolerable, why dost thou not endeavour to extricate thy self out of them? Read this Scripture, Oh Graceless Prodigal: Psalm 9. 19. The wicked shall be turned into Hell,
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but choose God your chiefest Good, onely Good, suitable Good, and everlasting Good. Fifthly, To Remember our Creator, implies a due Considering what may Please or Displease him.
but choose God your chiefest Good, only Good, suitable Good, and everlasting Good. Fifthly, To remember our Creator, Implies a due Considering what may Please or Displease him.
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But how few are there that make this their work, studying how to please God? Doth not the Course of their Lives rather tend to the contrary? Who lives to please God,
But how few Are there that make this their work, studying how to please God? Does not the Course of their Lives rather tend to the contrary? Who lives to please God,
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but rather to displease him? How little is Gods Favour now adayes esteemed of? Most of us are ambitious of doing things that may please Persons highly dignified in this World,
but rather to displease him? How little is God's Favour now adays esteemed of? Most of us Are ambitious of doing things that may please Persons highly dignified in this World,
as if Gods good word would not honour us so much as a Mortals, and His Favour do us more good than the Favour of Man, whose breath is in his Nostrils, and must suddenly perish.
as if God's good word would not honour us so much as a Mortals, and His Favour do us more good than the Favour of Man, whose breath is in his Nostrils, and must suddenly perish.
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that can remember what pleaseth the Creature, but not what pleaseth the Creator. This is preferring the less before the greater, and the Servant before the Master.
that can Remember what Pleases the Creature, but not what Pleases the Creator. This is preferring the less before the greater, and the Servant before the Master.
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but we seriously pensitate and ponder it in our Minds, saying with our selves, Will this and that make for Gods Glory? if so, I'le do it; if not, I shall forbear.
but we seriously pensitate and ponder it in our Minds, saying with our selves, Will this and that make for God's Glory? if so, I'll do it; if not, I shall forbear.
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But, Oh Christians, how many are remiss in this kind of spiritual Exercise, excusing themselves with Phrases that will not excuse them at the Day of Judgement.
But, O Christians, how many Are remiss in this kind of spiritual Exercise, excusing themselves with Phrases that will not excuse them At the Day of Judgement.
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Doest thou often think on the Mercies of God, so frequently and bountifully conferred on thee? Doest thou often revish thy Soul in calling Mercies past to mind, living upon Mercies present, and depending upon Mercies to come? Remember your Creator, will surely bear this Interpretation without any wrong to the words.
Dost thou often think on the mercies of God, so frequently and bountifully conferred on thee? Dost thou often revish thy Soul in calling mercies passed to mind, living upon mercies present, and depending upon mercies to come? remember your Creator, will surely bear this Interpretation without any wrong to the words.
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Remember what your Creator has done for you, his Mercies bestowed on you in such and such a kind, at such and such a Time, in such and such a Place, among such and such Company.
remember what your Creator has done for you, his mercies bestowed on you in such and such a kind, At such and such a Time, in such and such a Place, among such and such Company.
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Mercies above us, and beneath us, Mercies before us and behind us, Mercies on the right hand and on the left, renders us (if still we are barren) the most ungratefull Monsters that ever lived on Earth.
mercies above us, and beneath us, mercies before us and behind us, mercies on the right hand and on the left, renders us (if still we Are barren) the most ungrateful Monsters that ever lived on Earth.
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Seventhly and lastly, To Remember our Creator, is to serve and obey him; and this indeed is the summe of all, Deut. 8. 11. Beware that thou forget not the Lord thy God, in not keeping his Commandments and his Iudgements,
Seventhly and lastly, To remember our Creator, is to serve and obey him; and this indeed is the sum of all, Deuteronomy 8. 11. Beware that thou forget not the Lord thy God, in not keeping his commandments and his Judgments,
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Why should all this be, O vain man? Are the wayes of God unequal, his Demands impossible, his Commands intollerable? Have a care of harbouring hard thoughts of God, who hath said that his Yoak is easie, and his burden is light, Matth. 11. 29.
Why should all this be, Oh vain man? are the ways of God unequal, his Demands impossible, his Commands intolerable? Have a care of harbouring hard thoughts of God, who hath said that his Yoke is easy, and his burden is Light, Matthew 11. 29.
And so a feeling of Gods Spirit moving on thy Heart, when thou art engaged in any Religious Exercise, will make it joyous and not grievous, a Delight and not a Burden, a Heaven, and not an Hell.
And so a feeling of God's Spirit moving on thy Heart, when thou art engaged in any Religious Exercise, will make it joyous and not grievous, a Delight and not a Burden, a Heaven, and not an Hell.
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Besides, holy Obedience is only hard and difficult to the Ignoble part of a Saint, viz. the Flesh, not to the Noble part of a Saint, viz. the Soul. All the Wayes of God (though tending to the pulling out of right Eyes,
Beside, holy obedience is only hard and difficult to the Ignoble part of a Saint, viz. the Flesh, not to the Noble part of a Saint, viz. the Soul. All the Ways of God (though tending to the pulling out of right Eyes,
Remember thy Creator; that is, Remember him so as to love, serve, and obey him. And thus you have heard first and last the full Import of these words; Remember thy Creator.
remember thy Creator; that is, remember him so as to love, serve, and obey him. And thus you have herd First and last the full Import of these words; remember thy Creator.
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What is it to remember our Creator above all-things whatsoever, which may fall under these three heads. 1. Loving God above all things whatsoever. 2. Fearing God above all things whatsoever. 3. Obeying God above all things whatsoever.
What is it to Remember our Creator above All things whatsoever, which may fallen under these three Heads. 1. Loving God above all things whatsoever. 2. Fearing God above all things whatsoever. 3. Obeying God above all things whatsoever.
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How is it then, that God is no more lov'd than he is, and that even some who profess Love unto him, do not love him above all things whatsoever? Surely here lies the Reason, Ignorance, Ignorance, Ignorance;
How is it then, that God is no more loved than he is, and that even Some who profess Love unto him, do not love him above all things whatsoever? Surely Here lies the Reason, Ignorance, Ignorance, Ignorance;
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as to love him above all things whatsoever? How many, I fear, if weighed in the Ballance would be found wanting as to this, which is the summe and substance of Christianity!
as to love him above all things whatsoever? How many, I Fear, if weighed in the Balance would be found wanting as to this, which is the sum and substance of Christianity!
And shall I here expostulate with the Young man? What sayest thou? Art thou willing to give Christ the First-born of every Affection in thy Soul? Doest thou love God above all things whatsoever? Doest thou love him above thy Relations, Estate,
And shall I Here expostulate with the Young man? What Sayest thou? Art thou willing to give christ the Firstborn of every Affection in thy Soul? Dost thou love God above all things whatsoever? Dost thou love him above thy Relations, Estate,
and so that he might be with Reverend Calvin, under his Ministry in Geneva. So that in this case, Odium in suos, is Pietas in Deum. Ierome likewise hath an excellent passage:
and so that he might be with Reverend calvin, under his Ministry in Geneva. So that in this case, Odium in suos, is Pietas in God. Jerome likewise hath an excellent passage:
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I cannot omit that excellent Passage of Mr. Swinnock, that Laborious and Pious Divine, concerning Love to God, being as followeth: I wish (since Love is the greatest thing my Saviour can give,
I cannot omit that excellent Passage of Mr. Swinnock, that Laborious and Pious Divine, Concerning Love to God, being as follows: I wish (since Love is the greatest thing my Saviour can give,
that my chiefest Love may be as a Fountain seal'd up to all others, and broached onely for him who is altogether lovely, that I may hate Father, Mother, Wife, Child, House and Land, out of Love to him;
that my chiefest Love may be as a Fountain sealed up to all Others, and broached only for him who is altogether lovely, that I may hate Father, Mother, Wife, Child, House and Land, out of Love to him;
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and doth thy Love to Christ weigh down thy Love to the World? or is not thy Case like the young Man in the Gospel, who was Christs Hearer, but not his Follower:
and does thy Love to christ weigh down thy Love to the World? or is not thy Case like the young Man in the Gospel, who was Christ Hearer, but not his Follower:
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it is said, Abiit tristis, he went away sorrowfull, Mat. 19. 22. Doth the World lye nearer thy heart than Christ? How then dost thou love Christ above all things whatsoever?
it is said, Abiit tristis, he went away sorrowful, Mathew 19. 22. Does the World lie nearer thy heart than christ? How then dost thou love christ above all things whatsoever?
Again, Is Christ (O young Man) of more esteem unto thee than thy Life? canst thou lay it down for his sake? His Love to thee was stronger than Death, is thy Love to him stronger than Life? Can wicked Men be content to suffer for their Lusts,
Again, Is christ (Oh young Man) of more esteem unto thee than thy Life? Canst thou lay it down for his sake? His Love to thee was Stronger than Death, is thy Love to him Stronger than Life? Can wicked Men be content to suffer for their Lustiest,
and that it is so, see it confirm'd in this Cloud of Witnesses. The Prophet Isaiah was kill'd with a Saw, Ieremiah with Stones, Amos with an Iron-barre,
and that it is so, see it confirmed in this Cloud of Witnesses. The Prophet Isaiah was killed with a Saw, Jeremiah with Stones, Amos with an Iron-barre,
but doest thou fear thy Maker? How many, I fear, (especially Young men) may I find tardy in this? Why now to remember thy Creator above all things whatsoever, is to fear him;
but dost thou Fear thy Maker? How many, I Fear, (especially Young men) may I find tardy in this? Why now to Remember thy Creator above all things whatsoever, is to Fear him;
O be perswaded (above all things) to fear that glorious and fearfull Name, The Lord thy God. That Name which is the greatest prop of thine Affiance, commandeth thy Fear and Reverence, when thou hearest:
O be persuaded (above all things) to Fear that glorious and fearful Name, The Lord thy God. That Name which is the greatest prop of thine Affiance, commands thy fear and reverence, when thou Hearst:
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Abraham, who had the honour and favour to be Gods Friend, yet when God spake to him, fell on his face, Gen. 17. 3. Moses, though high in the Heart of God,
Abraham, who had the honour and favour to be God's Friend, yet when God spoke to him, fell on his face, Gen. 17. 3. Moses, though high in the Heart of God,
And so when thou prayest, put up thy Petitions to God with a great deal of Trepidation, knowing that though thou takest upon thee to speak unto the great God of Heaven and Earth,
And so when thou Prayest, put up thy Petitions to God with a great deal of Trepidation, knowing that though thou Takest upon thee to speak unto the great God of Heaven and Earth,
Thou art at best but a Begger, and a proud heart will not suit a Beggers purse. The Eastern Christians when they called on God, threw themselves on the ground.
Thou art At best but a Beggar, and a proud heart will not suit a Beggars purse. The Eastern Christians when they called on God, threw themselves on the ground.
The Lord will give Grace and Glory; no good thing will he withhold from them that walk uprightly, Psal. 84. 11. God resisteth the proud, but giveth Grace to the humble.
The Lord will give Grace and Glory; no good thing will he withhold from them that walk uprightly, Psalm 84. 11. God Resisteth the proud, but gives Grace to the humble.
and trembleth at my Word, Isa. 66. 2. Again, when thou approachest to the Lords Supper, is another special time when God should be more than ordinarily reverenced and feared.
and Trembleth At my Word, Isaiah 66. 2. Again, when thou approachest to the lords Supper, is Another special time when God should be more than ordinarily reverenced and feared.
This is Mysterium tremendum, a Mystery to be trembled at. Read that excellent Scripture. Let us have Grace whereby we may serve him acceptably with reverence and godly fear,
This is Mysterium tremendum, a Mystery to be trembled At. Read that excellent Scripture. Let us have Grace whereby we may serve him acceptably with Reverence and godly Fear,
for our God is a consuming fire, Heb. 12. 28, 29. This holy Fear and Trembling it is that graceth all our performances, and makes them acceptable unto God.
for our God is a consuming fire, Hebrew 12. 28, 29. This holy fear and Trembling it is that graceth all our performances, and makes them acceptable unto God.
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A Sacrifice unto God without the Heart, is an abomination unto him. I hate your Burnt-Offerings, my Soul nauseates your solemn Assemblies. Odi Dianos, & dona •erentes.
A Sacrifice unto God without the Heart, is an abomination unto him. I hate your Burnt offerings, my Soul nauseates your solemn Assemblies. Odin Dianos, & dona •erentes.
Bring me no more vain Oblations; NONLATINALPHABET. Hypocrisie spoyls every Prayer, soyls every Ordinance, stains and discolours every Duty, invenoms every Mercy.
Bring me no more vain Oblations;. Hypocrisy spoils every Prayer, soils every Ordinance, stains and discolours every Duty, invenoms every Mercy.
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Secondly, When he is serv'd, not with a servile, but with a filial Fear; when he is serv'd, not with constraint, but willingly and chearfully. God loves a willing Servant.
Secondly, When he is served, not with a servile, but with a filial fear; when he is served, not with constraint, but willingly and cheerfully. God loves a willing Servant.
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Heavenly Duties and spiritual Performances are to flow freely from the Soul, like those voluntary drops that come sweating from the Honey-comb of its own accord, without any pressing or crushing.
Heavenly Duties and spiritual Performances Are to flow freely from the Soul, like those voluntary drops that come sweating from the Honeycomb of its own accord, without any pressing or crushing.
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unto the End, Col. 1. 10. I have done with Explication, and so have shewed you the Import of Remembring your Creator, as it lies before you in the Text and Doctrine.
unto the End, Col. 1. 10. I have done with Explication, and so have showed you the Import of Remembering your Creator, as it lies before you in the Text and Doctrine.
we are his Creatures, and he may do with us what he pleaseth, and who shall gainsay or oppose him in the least? Let us now therefore deferre no longer,
we Are his Creatures, and he may do with us what he Pleases, and who shall gainsay or oppose him in the least? Let us now Therefore defer no longer,
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And yet wilt thou not love this God, take delight in this God, fear this God, serve and obey this God? Is it not in and by him that thou livest, movest and hast thy being? Is not the Aire which thou breathest in, his? Is not the Night and Day his, whose Intercourses serve for thy Labour and Rest? Is not the Earth his, whose Fruits do nourish thee most plentifully? Yea doth not this Benefactor wonderfully form, furnish and conserve all the Creatures for thy sake, some whereof serve to obey thee, some to nourish thee, some to cloath thee, some to cure thee, some to chastise thee;
And yet wilt thou not love this God, take delight in this God, Fear this God, serve and obey this God? Is it not in and by him that thou Livest, movest and hast thy being? Is not the Air which thou breathest in, his? Is not the Night and Day his, whose Intercourses serve for thy Labour and Rest? Is not the Earth his, whose Fruits do nourish thee most plentifully? Yea does not this Benefactor wonderfully from, furnish and conserve all the Creatures for thy sake, Some whereof serve to obey thee, Some to nourish thee, Some to cloth thee, Some to cure thee, Some to chastise thee;
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but all of them to teach and inform thee? What sayest thou now, wilt thou resolve to think now and then on this precious Creator of ours? Muzzle not, I beseech you, the mouth of Conscience,
but all of them to teach and inform thee? What Sayest thou now, wilt thou resolve to think now and then on this precious Creator of ours? Muzzle not, I beseech you, the Mouth of Conscience,
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Fifthly, We should not forget, but above all things remember our Creator, because he is our Redeemer also. We do not onely owe unto God our Creation, Sustentation,
Fifthly, We should not forget, but above all things Remember our Creator, Because he is our Redeemer also. We do not only owe unto God our Creation, Sustentation,
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I owe unto thee more than I can perform for my Creation, how then shall I do to repay thee for my Redemption? The lost Sheep thou hast deliver'd out of the Claws of the infernal Wolf.
I owe unto thee more than I can perform for my Creation, how then shall I do to repay thee for my Redemption? The lost Sheep thou hast Delivered out of the Claws of the infernal Wolf.
Sixthly and lastly, we must not forget, but above all things whatwhatsoever Remember our Creator, because our chiefest Happiness and Felicity consists therein.
Sixthly and lastly, we must not forget, but above all things whatwhatsoever remember our Creator, Because our chiefest Happiness and Felicity consists therein.
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God is the summum bonum, and if we would be happy, it must be by resting in him, setling and staying the heart on him, not the Creature but the Creator is the Souls Centre:
God is the summum bonum, and if we would be happy, it must be by resting in him, settling and staying the heart on him, not the Creature but the Creator is the Souls Centre:
As the Soul is the Life of the Body, so is God the Life of the Soul. And where wilt thou go, Sinner? thou canst not find Rest here below in any thing at all.
As the Soul is the Life of the Body, so is God the Life of the Soul. And where wilt thou go, Sinner? thou Canst not find Rest Here below in any thing At all.
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Can Sin give rest, that is the greatest Evil in the world? Can that give rest, that is the Cause of all the Confusions and Desolations that are in the world? Can that give Rest, that was the first and onely Cause and Founder of Hell? Can that give rest, that makes us like the Devil, that restless Spirit? will you have recourse to the good things of this world, to Creature-comforts and Enjoyments;
Can since give rest, that is the greatest Evil in the world? Can that give rest, that is the Cause of all the Confusions and Desolations that Are in the world? Can that give Rest, that was the First and only Cause and Founder of Hell? Can that give rest, that makes us like the devil, that restless Spirit? will you have recourse to the good things of this world, to Creature comforts and Enjoyments;
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First, By way of Reprehension; if this be so, then such are to be Reproved that neither remember God or his Mercies, whose Minds are fill'd with Vanity,
First, By Way of Reprehension; if this be so, then such Are to be Reproved that neither Remember God or his mercies, whose Minds Are filled with Vanity,
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Thirdly, You who have call'd upon God betimes, and do serve, love and obey him, are to be commended; and whatsoever Reputation or Fame ye may get among men,
Thirdly, You who have called upon God betimes, and do serve, love and obey him, Are to be commended; and whatsoever Reputation or Fame you may get among men,
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Christs Invitation is, Come; the Gospel cries, Now; and what, will you rather listen unto Satan? will nothing prevail with you? Shall God call for your Youth,
Christ Invitation is, Come; the Gospel cries, Now; and what, will you rather listen unto Satan? will nothing prevail with you? Shall God call for your Youth,
for what is there in me that should attract God, and make him accept of me? My Youth, is it not full of Levity, Wantonness and Vanity? Am I not all over corrupt, from the Crown of the Head unto the sole of the Foot, full of wounds, bruises and putrifying Sores? Am I not (especially considering me in my Youth) as an untamed Beast? all my Actions being rash and rude, and no Good in me can be found at all;
for what is there in me that should attract God, and make him accept of me? My Youth, is it not full of Levity, Wantonness and Vanity? Am I not all over corrupt, from the Crown of the Head unto the sole of the Foot, full of wounds, bruises and Putrifying Sores? Am I not (especially considering me in my Youth) as an untamed Beast? all my Actions being rash and rude, and no Good in me can be found At all;
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But yet how many (notwithstanding this) are there that give their young and lusty years unto the Prince of the Aire, the God of this World, who allures them so to doe, by telling them that their old, withered and decrepit Age is good enough to serve God.
But yet how many (notwithstanding this) Are there that give their young and lusty Years unto the Prince of the Air, the God of this World, who allures them so to do, by telling them that their old, withered and decrepit Age is good enough to serve God.
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But Iniquity many times is repaired with a proportionable Plague, that because they will not give their young Years unto the Lord, he will not accept the service of their Old Age,
But Iniquity many times is repaired with a proportionable Plague, that Because they will not give their young years unto the Lord, he will not accept the service of their Old Age,
Behold, the wrinckled Face, rotten Teeth, stinking Breath, withered with Drieness, dim'd with Blindness, absurded with Deafness, overwhelm'd with Sickness,
Behold, the wrinkled Face, rotten Teeth, stinking Breath, withered with Drieness, dimmed with Blindness, absurded with Deafness, overwhelmed with Sickness,
These things considered, viz. the Inconveniencies of Old Age, and the Fitness of Youth for the Service of his Creator, should (methinks) prevail with young men to live henceforth not unto themselves,
These things considered, viz. the Inconveniences of Old Age, and the Fitness of Youth for the Service of his Creator, should (methinks) prevail with young men to live henceforth not unto themselves,
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Fourthly, Remember your Creator in the dayes of your Youth, because if thou thinkest of deferring till Old Age, it is a question whether thou mayst live so long; besides the Inconveniences of Old Age, which I have told you, (as above written,) The Best of us cannot promise our selves a day.
Fourthly, remember your Creator in the days of your Youth, Because if thou Thinkest of deferring till Old Age, it is a question whither thou Mayest live so long; beside the Inconveniences of Old Age, which I have told you, (as above written,) The Best of us cannot promise our selves a day.
O therefore Now, To day if ye will hear his voyce, Heb. 3. 7. If to day thou sayst thou wilt not pray, to morrow thou mayst say thou canst not pray.
Oh Therefore Now, To day if you will hear his voice, Hebrew 3. 7. If to day thou Sayest thou wilt not pray, to morrow thou Mayest say thou Canst not pray.
The Night indeed is for sleeping, but the Day (especially a Sun-shine Day, a clear Day,) is for working. One being in a fit of Anger, a person said unto him, Domine, Sol ad Occasum; The Sun is going down.
The Night indeed is for sleeping, but the Day (especially a Sunshine Day, a clear Day,) is for working. One being in a fit of Anger, a person said unto him, Domine, Sol ad Occasum; The Sun is going down.
Sixthly, If you have your Life prolonged, and the Means of Grace continued, yet if no more gales of the Spirit be afforded, what art thou the nearer? When Gods Spirit blows upon us, we shall go full Sail to Heaven.
Sixthly, If you have your Life prolonged, and the Means of Grace continued, yet if no more gales of the Spirit be afforded, what art thou the nearer? When God's Spirit blows upon us, we shall go full Sail to Heaven.
open all thy Sails to every breath and gale of Gods Spirit: Welcome every Suggestion, reverence every Dictate, cherish every Illapse of this blessed Monitor.
open all thy Sails to every breath and gale of God's Spirit: Welcome every Suggestion, Reverence every Dictate, cherish every Illapse of this blessed Monitor.
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Seventhly and lastly, Remember your Creator in the dayes of your Youth, because the Promise is made unto Early Seekers; Prov. 8. 17. They that seek me Early, shall find me.
Seventhly and lastly, remember your Creator in the days of your Youth, Because the Promise is made unto Early Seekers; Curae 8. 17. They that seek me Early, shall find me.
Is it commendable for a Child to obey his Earthly Father, how much more commendable is it then for us to Obey our Heavenly Father? Shun (O Young Men) the Worlds Ambition,
Is it commendable for a Child to obey his Earthly Father, how much more commendable is it then for us to Obey our Heavenly Father? Shun (Oh Young Men) the World's Ambition,
Thirdly, The more Wrath you will treasure up unto your selves, by having more sins to answer for. The sooner we begin, the less we shall have to answer for;
Thirdly, The more Wrath you will treasure up unto your selves, by having more Sins to answer for. The sooner we begin, the less we shall have to answer for;
And David doth tie up your untamed Age to the horns of the Altar, saying, That even You must cleanse your wayes, by taking heed thereto according to Gods Word.
And David does tie up your untamed Age to the horns of the Altar, saying, That even You must cleanse your ways, by taking heed thereto according to God's Word.
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For the dead, small and great shall stand before the Lord, and you that now take your pleasures, know, that for all that, ye shall come to Judgement, and your Pleasures shall have an End. Methinks that Scripture in the 11 of Eccles. v. 9. should cool the Courage of such Young men who go on in their Career to Hell in the midst of their Pleasures.
For the dead, small and great shall stand before the Lord, and you that now take your pleasures, know, that for all that, you shall come to Judgement, and your Pleasures shall have an End. Methinks that Scripture in the 11 of Eccles. v. 9. should cool the Courage of such Young men who go on in their Career to Hell in the midst of their Pleasures.
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I would fain lay down some Cautions and Exhortations unto the Young Men of this Age, which if observed by them, I am confident would help them much in remembring of their great Creator.
I would fain lay down Some Cautions and Exhortations unto the Young Men of this Age, which if observed by them, I am confident would help them much in remembering of their great Creator.
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First, I would caution you from Love of the World. If any man love the World, the love of the Father is not in him, 1 Joh. 2. 15. O let not the World lye so neer your Hearts,
First, I would caution you from Love of the World. If any man love the World, the love of the Father is not in him, 1 John 2. 15. O let not the World lie so near your Hearts,
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Consider, O young Men, what Solomon sayes of this World, who knew as much as ever any did as to the sweetness of sensual pleasures. Three Advantages Solomon had above others to know the Vanity of the Creature. (1) In regard of his Wisdome, 1 Kings 4. 29, 30. (2) Riches, 1 King. 10. 23. (3) In that he gave himself to make trial and Experience of the Creature:
Consider, Oh young Men, what Solomon Says of this World, who knew as much as ever any did as to the sweetness of sensual pleasures. Three Advantages Solomon had above Others to know the Vanity of the Creature. (1) In regard of his Wisdom, 1 Kings 4. 29, 30. (2) Riches, 1 King. 10. 23. (3) In that he gave himself to make trial and Experience of the Creature:
Five times Vanity. 1. Vanity, not vain onely, but Vanity it self in the Abstract. 2. Excessive Vanity; Vanity of Vanities, Hebraism, superlative, by doubling he signifies most vain, imperfect, uncertain, transitory, void of Content ▪ full of Grief.
Five times Vanity. 1. Vanity, not vain only, but Vanity it self in the Abstract. 2. Excessive Vanity; Vanity of Vanities, Hebraism, superlative, by doubling he signifies most vain, imperfect, uncertain, transitory, void of Content ▪ full of Grief.
And this is the first Caution, Love not the World. The Love of the World is an Obstacle that must be removed, where Love to Christ and to thy Soul (Young man) is to be shewn.
And this is the First Caution, Love not the World. The Love of the World is an Obstacle that must be removed, where Love to christ and to thy Soul (Young man) is to be shown.
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And how many have been brought to Ruine thereby? Have not many at the Gallowes laid their sins at the Door of bad Company, forewarning all to shun the same, and take Example by them.
And how many have been brought to Ruin thereby? Have not many At the Gallows laid their Sins At the Door of bad Company, forewarning all to shun the same, and take Exampl by them.
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and with the other eye upon Sin, to keep it humble. Fourthly, I would have young men to beware of Lust, it being their Complexion, Constitution, and beloved Sin;
and with the other eye upon since, to keep it humble. Fourthly, I would have young men to beware of Lust, it being their Complexion, Constitution, and Beloved since;
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and I know not any thing that is so proper hereunto as being moderate in Diet, keeping the Body down by frequent Fastings in private between God and thy own Soul upon that Occasion.
and I know not any thing that is so proper hereunto as being moderate in Diet, keeping the Body down by frequent Fastings in private between God and thy own Soul upon that Occasion.
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Quoad ordinem, Patris oper andi modus est à se, per Filium, & Spiritum Sanctum. Hinc origo rerum, nempe Creatio, propriè tribuitur Patri, qui ordine originis est personarum prima. Deus) Hebr. Elohim, id est, unus ex Elohim, scil. Pater, alloqui Filium & Spiritum Sanctum Synecd. integri. Non alloquitur Angelos. Piscat. in loc.
Quoad ordinem, Patris Operate andi modus est à se, per Son, & Spiritum Sanctum. Hinc origo rerum, nempe Creation, propriè tribuitur Patri, qui Order originis est personarum prima. Deus) Hebrew Elohim, id est, Unus ex Elohim, scil. Pater, alloqui Son & Spiritum Sanctum Synecd. Integri. Non alloquitur Angels. Physical. in loc.
Homo naturâ duplicem format syllogismum de Deo, theoricum et practicum. Theoricus est duplex 1. Deus est: ergo debeo eum cognoscere. 2. Deus est bonus, ergo debeo cum colere. Practicus est, in quo conscientia format assumptionem: Deus mihi bonus est; Ergo mihi est colendus, Alsted. Syst. Theolog.
Homo naturâ duplicem format syllogismum de God, theoricum et practicum. Theoricus est duplex 1. Deus est: ergo Debow Eum cognoscere. 2. Deus est bonus, ergo Debow cum colere. Practicus est, in quo conscientia format assumptionem: Deus mihi bonus est; Ergo mihi est colendus, Alsted. Syst. Theolog.
Where the Fear of God is, there Sin is conquer'd as to its reigning Power, and it shall no more storm Walls, demolish Castles, break through Guards, beat up Quarters, and let in Enemies.
Where the fear of God is, there since is conquered as to its reigning Power, and it shall no more storm Walls, demolish Castles, break through Guards, beatrice up Quarters, and let in Enemies.
Pulchra sunt omnia faciente te Domine, & ecce tu inenarr abiliter pulchrior qui fecisti omnia. Chrys. All those things which thou hast made, are beautifull, but thou thy self art infinitely more beautifull.
Beautiful sunt omnia faciente te Domine, & ecce tu inenarr abiliter pulchrior qui fecisti omnia. Chrys. All those things which thou hast made, Are beautiful, but thou thy self art infinitely more beautiful.
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Some Eyes have been dazled too much with the glitterings of the Creatures, so as to take the Servant for the Master; and have been so much in admiring the Glass, as that they forgot the glorious Beauty that is represented. What Worship and Adoration hath the Sun had? even almost as much as the great Creator of Heaven and Earth himself. Strange! that they should see so darkly, as not to discern the Face from the Veil that covers it. For the Sun is at best but umbra Dei, and nubecula citò transitura, a mere spot, a cloud, if compar'd with so bright an Essence; and as He saith notably, the same Worshippers must needs be NONLATINALPHABET, Atheists in the Night-time.
some Eyes have been dazzled too much with the glitterings of the Creatures, so as to take the Servant for the Master; and have been so much in admiring the Glass, as that they forgotten the glorious Beauty that is represented. What Worship and Adoration hath the Sun had? even almost as much as the great Creator of Heaven and Earth himself. Strange! that they should see so darkly, as not to discern the Face from the Veil that covers it. For the Sun is At best but umbra Dei, and nubecula citò transitura, a mere spot, a cloud, if compared with so bright an Essence; and as He Says notably, the same Worshippers must needs be, Atheists in the Nighttime.
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Man is defiled à capite ad calcem, from Head to Foot; that (as the Philosopher saith concerning the Soul, It is in every part; where there is Life, there is the Soul, for the Soul is the Life; so) whatever is in us, and cometh from us, and is acted by us, receiveth defilement from us. Sin is like a Leprosie, over the whole man; like a gangrene spreading over the whole Soul.
Man is defiled à capite ad calcem, from Head to Foot; that (as the Philosopher Says Concerning the Soul, It is in every part; where there is Life, there is the Soul, for the Soul is the Life; so) whatever is in us, and comes from us, and is acted by us, receives defilement from us. since is like a Leprosy, over the Whole man; like a gangrene spreading over the Whole Soul.
Love is due to God, not onely for the Good he hath done us, and for the Good that we hope for from him, but for the Good that is in him. Yea God is to be loved for himself. Du Moulin, Treatise of Peace and Contentment of Mind.
Love is due to God, not only for the Good he hath done us, and for the Good that we hope for from him, but for the Good that is in him. Yea God is to be loved for himself. Du Moulin, Treatise of Peace and Contentment of Mind.
Mr. Francis Xavarias counsel'd Iohn the Third, King of Portugal, to meditate every day, a quarter of an hour upon this Text: What shall it profit a man to gain the whole World, and lose his own Soul, Mark 8. 36?
Mr. Francis Xavarias counseled John the Third, King of Portugal, to meditate every day, a quarter of an hour upon this Text: What shall it profit a man to gain the Whole World, and loose his own Soul, Mark 8. 36?
The Apostle Paul carryed the Image of Christ in his heart as a Saint, the Message of Christ in his mouth as a Minister, and the Mark of Christ in his body as a Martyr.
The Apostle Paul carried the Image of christ in his heart as a Saint, the Message of christ in his Mouth as a Minister, and the Mark of christ in his body as a Martyr.
Constantine the Great, when hearing a Sermon, would ever and anon start out of his Chair of State, and stand up for a while, being affected, and (it may be) terrified with the Word, insomuch that his Courtiers were amazed, because such a posture did not become so high a place. Euseb. de vit. Constant. l. 3. c. 17.
Constantine the Great, when hearing a Sermon, would ever and anon start out of his Chair of State, and stand up for a while, being affected, and (it may be) terrified with the Word, insomuch that his Courtiers were amazed, Because such a posture did not become so high a place. Eusebius de vit. Constant. l. 3. c. 17.
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Deus propitius est illis qui dolent quòd ipsum peccatis suic offenderunt, ac proinde trepidant, quum cogitant se damnationem aeternam esse meritos. Piscat. in loc.
Deus Propitius est illis qui dolent quòd ipsum peccatis suic offenderunt, ac Therefore trepidant, Whom cogitant se damnationem aeternam esse meritos. Physical. in loc.
NONLATINALPHABET, Esau mourned, Iudas confessed, Ahab humbled himself in dust, and Cain sacrificed, but none of these were accepted with God, because the root of the matter was not in them.
, Esau mourned, Iudas confessed, Ahab humbled himself in dust, and Cain sacrificed, but none of these were accepted with God, Because the root of the matter was not in them.
Thy people shall be willing in the day of thy power, Psal. 110. 3. Hebr. Willingnesses, the Abstract, and in the Plural Number. See Psal. 68. 10. As if the Holy Ghost could not speak enough how willing they are, to note exceeding great willingness to submit to every Commandment of the Lord; or it may signifie Free-will Offerings, voluntary Oblations. Jun. & alii.
Thy people shall be willing in the day of thy power, Psalm 110. 3. Hebrew Willingnesses, the Abstract, and in the Plural Number. See Psalm 68. 10. As if the Holy Ghost could not speak enough how willing they Are, to note exceeding great willingness to submit to every Commandment of the Lord; or it may signify Freewill Offerings, voluntary Oblations. Jun. & alii.
