The Christians map of the world drawne at the solmne funerals of M. Henry Chitting Esquire, Chester-Herauld at Armes, interred Ianuary 11, Anno Domini 1637. By Edward Sparke Master in Arts, and preacher at St. Mary Islington.
Drawne at the solemne Funeralls of Mr. Henry Chitting Esquire, Chester-Herauld at Armes, interred Ian. 11. Anno Dom. 1637. OMNIS dies, omnis, hora quam nihil sumus osteudit, &c. Every day, you see, nay, every houre (saies Seneca ) shewes us what a Nothing wee are, and by some fresh argument or other puts us in minde of our forgot mortality:
Drawn At the solemn Funerals of Mr. Henry Chitting Esquire, Chester-Herauld At Arms, interred Jan 11. Anno Dom. 1637. OMNIS dies, omnis, hora quam nihil sumus osteudit, etc. Every day, you see, nay, every hour (Says Senecca) shows us what a Nothing we Are, and by Some fresh argument or other puts us in mind of our forgotten mortality:
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Man having indeed to certainty of that, but passing from his proper to the common Mother (from the grave of the wombe, to the wombe of the grave) as swift as either ship or shuttle, winde or arrow;
Man having indeed to certainty of that, but passing from his proper to the Common Mother (from the grave of the womb, to the womb of the grave) as swift as either ship or shuttle, wind or arrow;
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like Iobs Poast, having ever one Citty to leave, an other to make toward, none to abide in, NONLATINALPHABET, &c. For wee have heere no continuing Citty.
like Jobs Post, having ever one city to leave, an other to make towards, none to abide in,, etc. For we have Here no Continuing city.
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Saint Paul now taking his farewel of the Hebrewes (as I may make him the Author with more Seconds than opponents.) The Apostle, I say, in this last chapter of his Epistle, legacieth many pious duties to their practice (enforcing all his documents with reasons.)
Saint Paul now taking his farewell of the Hebrews (as I may make him the Author with more Seconds than opponents.) The Apostle, I say, in this last chapter of his Epistle, legacieth many pious duties to their practice (enforcing all his documents with Reasons.)
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Thirdly, contentednesse with any estate, vers. 5. NONLATINALPHABET, be content with those things that you have, For God hath said it, I wil never leave thee nor forsake thee.
Thirdly, contentedness with any estate, vers. 5., be content with those things that you have, For God hath said it, I will never leave thee nor forsake thee.
Fourthly, perseverance in religion, v. 9 be not carried about with divers and strange doctrines (saies hee) For tis a good thing the heart be stablished with grace.
Fourthly, perseverance in Religion, v. 9 be not carried about with diverse and strange doctrines (Says he) For this a good thing the heart be established with grace.
Let us goe forth out of the campe bearing his reproach, for wee have here, &c. As much as if he had said, Christ (like that sin-offering burnt without the campe, Lev. 6) suffred without the gate (.i.) most ignominiously for place and manner;
Let us go forth out of the camp bearing his reproach, for we have Here, etc. As much as if he had said, christ (like that sin-offering burned without the camp, Lev. 6) suffered without the gate (i) most ignominiously for place and manner;
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let not us Christians therefore wanton out our lives in Tents of pleasure, but follow such a Master out of the City (.i.) conversationem mundi exeamus: relinquish we our carnal conversation, not fashioning our selves according to this world;
let not us Christians Therefore wanton out our lives in Tents of pleasure, but follow such a Master out of the city (i) conversationem mundi exeamus: relinquish we our carnal Conversation, not fashioning our selves according to this world;
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tis fit then wee thinke of an abode elsewhere, it becomes discarded Stewards to provide them, each imitate that wise one in the Gospell, purchase you a perpetuity, either by such doing good,
this fit then we think of an Abided elsewhere, it becomes discarded Stewards to provide them, each imitate that wise one in the Gospel, purchase you a perpetuity, either by such doing good,
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or patient suffering ill (no matter wch way God bring us to Heaven) and come the worst, wee know Christs Thornes were platted into a Crowne, that if wee suffer we shall also raigne with him.
or patient suffering ill (no matter which Way God bring us to Heaven) and come the worst, we know Christ Thorns were plaited into a Crown, that if we suffer we shall also Reign with him.
Let the world build on sand, while hee is our Rocke wee cannot want an house shall stand eternall in the Heavens, a City, whose Builder and Maker is God:
Let the world built on sand, while he is our Rock we cannot want an house shall stand Eternal in the Heavens, a city, whose Builder and Maker is God:
the world appeares here pugna contractâ, as with a clinched fist, readier to give a blow than a benefit, a very withered Icroboam, whose hand is shortned that it cannot helpe, not helpe us to a continuing Citty, NONLATINALPHABET;
the world appears Here pugna contractâ, as with a clinched fist, Readier to give a blow than a benefit, a very withered Icroboam, whose hand is shortened that it cannot help, not help us to a Continuing city,;
here wee have none. But the tother is Manus Expansa, the open hand of Heaven, fuller of assistances and blessings, than all Rhetorick can delineat, NONLATINALPHABET.
Here we have none. But the tother is Manus Expansa, the open hand of Heaven, fuller of assistances and blessings, than all Rhetoric can delineate,.
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I, and must one day in the totall passe to nothing, as now in the parts, to no continuing City: which defect and indigence of the world, results apparantly from these three circumstances of the Text: Quis, Quid, Ʋbi:
I, and must one day in the total pass to nothing, as now in the parts, to no Continuing city: which defect and indigence of the world, results apparently from these three Circumstances of the Text: Quis, Quid, Ʋbi:
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and the very wheeles of Time it selfe, appointed to attend him unto immortality? Can they then, whose is the whole Earth, want Cities? whose Chariot, Immortality; whose Lackquie, Time was;
and the very wheels of Time it self, appointed to attend him unto immortality? Can they then, whose is the Whole Earth, want Cities? whose Chariot, Immortality; whose Lackquie, Time was;
Indeed the World was thus mans Royall-Mannour once (all Creatures holding of him) Paradice to have beene his Continuing City; and all this too, leased out to him (paying but the Rent, Obedience) for as many lives as hee should have Posterity:
Indeed the World was thus men Royall-Mannour once (all Creatures holding of him) Paradise to have been his Continuing city; and all this too, leased out to him (paying but the Rend, obedience) for as many lives as he should have Posterity:
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but this misery and mortality of Man, is a condition not imprinted in him by God, who (as Hee is Himselfe Immortall) had put a Coale, a Beame of Immortality into ûs, which wee might have blowne into a Flame,
but this misery and mortality of Man, is a condition not imprinted in him by God, who (as He is Himself Immortal) had put a Coal, a Beam of Immortality into ûs, which we might have blown into a Flame,
wee beggered our selves by hearkning after false Riches, and therefore now are driven to our wants, to these complaints Non habemus. Wee infatuated our selves by listning after false Knowledge:
we beggared our selves by Harkening After false Riches, and Therefore now Are driven to our Wants, to these complaints Non habemus. we infatuated our selves by listening After false Knowledge:
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most of them running man out of breath if wee may beleeve the Naturalists (as specially, I thinke in this particular) the Crow nine times numbring out his age, the Stagg foure times exceeding hers, the Raven againe trebling his, the Phoenix as long liv'd as all of them.
most of them running man out of breath if we may believe the Naturalists (as specially, I think in this particular) the Crow nine times numbering out his age, the Stag foure times exceeding hers, the Raven again trebling his, the Phoenix as long lived as all of them.
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These and others sport and chant away whole centuries of yeares, while man sits sighing over his poore handfull, Dies fecisti palmares meos. Psal. 39. Thou hast made my daies but a spanne long, nay rather a short spanne;
These and Others sport and chant away Whole centuries of Years, while man sits sighing over his poor handful, Die fecisti Palmares meos. Psalm 39. Thou hast made my days but a span long, nay rather a short span;
the Philosopher himselfe takes of that cavill, affirming one day of a life of reason, above an age of non-intelligence, beyond all their longaevity of senfe:
the Philosopher himself Takes of that cavil, affirming one day of a life of reason, above an age of non-intelligence, beyond all their longevity of Sense:
but Divinity turnes this seeming discontent into a comfort, informing us that this life properly belongs to things of sense, all its chiefe blandishments (treasure or pleasure) being but sensuall,
but Divinity turns this seeming discontent into a Comfort, informing us that this life properly belongs to things of sense, all its chief blandishments (treasure or pleasure) being but sensual,
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and no otherwise than imaginarily good, much good may it doe them, then with the length of this life, that are to have none other, Non equidem invideo: while nobler soules of reason and religion, trampling on this, hasten to a better;
and no otherwise than imaginarily good, much good may it do them, then with the length of this life, that Are to have none other, Non equidem invideo: while Nobler Souls of reason and Religion, trampling on this, hasten to a better;
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A continuing City ] Wee are not heere restrained unto the Letter, as spoken of materiall buildings (though even in that sense also it bee true enough) Mors etiam saxis, obeunt & Marmora.
A Continuing city ] we Are not Here restrained unto the letter, as spoken of material buildings (though even in that sense also it be true enough) Mors etiam saxis, obeunt & Marmora.
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Some of them, like goodly Troy, and better Ierusalem, those Phoenix-Cities of the world (in successive Ages) buried in fiery Tombes, rak'd in their owne Ashes:
some of them, like goodly Troy, and better Ierusalem, those Phoenix-Cities of the world (in successive Ages) buried in fiery Tombs, raked in their own Ashes:
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and had not pious care, and suddaine too, prevented, that publick-glory of the Mother City, Saint Pauls Church had preacht a non permanentem, the litterall truth of the Text,
and had not pious care, and sudden too, prevented, that publick-glory of the Mother city, Saint Paul's Church had preached a non permanentem, the literal truth of the Text,
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but happy are they who build such Tabernacles heer, that are not chid by that same Prophet Haggai. 1 Is this a time for you to dwell in seiled houses and let mine House lye waste, &c. Yet alas how wanton now a daies is the worlds invention for superfluous building, Temples are to old fashion'd, the zealous Father may still sigh.
but happy Are they who built such Tabernacles her, that Are not Child by that same Prophet Chaggai. 1 Is this a time for you to dwell in seiled houses and let mine House lie waste, etc. Yet alas how wanton now a days is the world's invention for superfluous building, Temples Are to old fashioned, the zealous Father may still sighs.
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Men build as though they should continue for ever, and glut as though to dye to morrow, which indeed they may rather feare, such a woe being denounced against them.
Men built as though they should continue for ever, and glut as though to die to morrow, which indeed they may rather Fear, such a woe being denounced against them.
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Isa. 5. but to avert it, imitate that ecclesiasticall Centurion, Luk. 7. and, if thou needs wilt build, let Saint Chrysostome be a little thy surveighour;
Isaiah 5. but to avert it, imitate that ecclesiastical Centurion, Luk. 7. and, if thou needs wilt built, let Saint Chrysostom be a little thy surveighour;
Heere literally, no continuing City: Besides, too many now a daies (God knowes) finde another sense to verifie the Text, by reason of their tradelesse shops and fickle offices, experience it a failing a discontinuing City:
Here literally, no Continuing city: Beside, too many now a days (God knows) find Another sense to verify the Text, by reason of their tradeless shops and fickle Offices, experience it a failing a discontinuing city:
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First, Continentis pro Contento, Cities heere put for the inhabitants, and our want of peacefull residence, shadowed under their discontinuance (the Text) strongly reflecting on that pilgrimage of Abraham. Gen. 12. where hee is called from his owne Country and his Fathers house, to divide a life between variety of strange lands and dangers;
First, Continentis Pro Contento, Cities Here put for the inhabitants, and our want of peaceful residence, shadowed under their discontinuance (the Text) strongly reflecting on that pilgrimage of Abraham. Gen. 12. where he is called from his own Country and his Father's house, to divide a life between variety of strange Lands and dangers;
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few and evill have beene the dayes of my Pilgrimage (saies old Israel Gen. 49.) long and evill the daies of our Pilgrimage, murmure the children of Israel in the wildernesse:
few and evil have been the days of my Pilgrimage (Says old Israel Gen. 49.) long and evil the days of our Pilgrimage, murmur the children of Israel in the Wilderness:
Exo. 14. That Iourney, a true Type of the Saints way to Heaven, per varios casus, &c. who wandred up and downe (saith hee) destitute and afflicted, Heb. 11. Militant is the Churches name, shee is an hoast upon continuall marches and removes;
Exo. 14. That Journey, a true Type of the Saints Way to Heaven, per varios casus, etc. who wandered up and down (Says he) destitute and afflicted, Hebrew 11. Militant is the Churches name, she is an host upon continual marches and removes;
Againe, heeres a Synechdoche Partis, whereby this word City, as the prime part and Master-peice of Earths perfection, is put for the whole glory and happinesse thereof:
Again, Heres a Synecdoche Partis, whereby this word city, as the prime part and Masterpiece of Earth's perfection, is put for the Whole glory and happiness thereof:
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and Psal. 60. Who will lead me into the strong City? This is the frequent Epithite, through the holy booke, strong and well fenced Cities: indeed theres the Vis Ʋnita, the combination of most Men and Armes, the Store-house of Munition, Civitas cor reipub: Tis the heart of the body-publick, the seat of most spirit and vigour, deservedly may these be called strong houlds:
and Psalm 60. Who will led me into the strong city? This is the frequent Epithet, through the holy book, strong and well fenced Cities: indeed theres the Vis Ʋnita, the combination of most Men and Arms, the Storehouse of Munition, Civitas cor Reipub: This the heart of the body-public, the seat of most Spirit and vigour, deservedly may these be called strong holds:
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one Fort indeed theres in it, the heart, but that so feeble, as tis in a continuall trembling, a palpitation not more for breath than trouble, Psal. 38. watchmen too it hath, eyes placed in a Tower, the Head,
one Fort indeed theres in it, the heart, but that so feeble, as this in a continual trembling, a palpitation not more for breath than trouble, Psalm 38. watchmen too it hath, eyes placed in a Tower, the Head,
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so many Cholicks and Palsies? is it because he hath such Thundrings, suddaine Noyses in his Head? because such Lightnings, Inflammations in his veines? Hee is a little world indeed, himselfe the earth, and his misery the sea:
so many Colics and Palsies? is it Because he hath such Thunderings, sudden Noises in his Head? Because such Lightnings, Inflammations in his Veins? He is a little world indeed, himself the earth, and his misery the sea:
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and lives the sport of every least distemper: how seasonable here for man is Saint Pauls NONLATINALPHABET 2 Cor. 11. NONLATINALPHABET; who is weak, and I am not weake:
and lives the sport of every least distemper: how seasonable Here for man is Saint Paul's 2 Cor. 11.; who is weak, and I am not weak:
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yet is it no continuing City, but a doubled misery, labour and sorrow: Psal 90.10. Psal. 90. non habemus, we have heer no continuing City, no City of strength.
yet is it not Continuing city, but a doubled misery, labour and sorrow: Psalm 90.10. Psalm 90. non habemus, we have her no Continuing city, no city of strength.
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at unity, I, a City like each building of it is an aggregation of many into one, the proper place of lawes and government, which are the causes and maintainers of peace, unity and concord. But alas!
At unity, I, a city like each building of it is an aggregation of many into one, the proper place of laws and government, which Are the Causes and maintainers of peace, unity and concord. But alas!
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wee have no such City, no continuing unity, but rather heer, continuall discord, witnesse too many unquiet Families, our clamorous streets, and the revenging Hall:
we have no such city, no Continuing unity, but rather her, continual discord, witness too many unquiet Families, our clamorous streets, and the revenging Hall:
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indeed, so deepe root hath that envious mans seed taken in the ground of humane hearts, that the whole world almost (would I could exempt either Church or State) is become little better than a field of Tares;
indeed, so deep root hath that envious men seed taken in the ground of humane hearts, that the Whole world almost (would I could exempt either Church or State) is become little better than a field of Tares;
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for the first, what flouds, what Seas can lend us teares enough to bewayle this want of unity in matters of Religion? how is the seamelesse Coat of our blessed Lord now a dayes, rent and torne by factious novelists, which the bloody Souldiers themselves spared, that it might prefigure his united Church? how is the Spouse like her Head and Saviour, crucified betweene two malefactors!
for the First, what floods, what Seas can lend us tears enough to bewail this want of unity in matters of Religion? how is the Seamless Coat of our blessed Lord now a days, rend and torn by factious novelists, which the bloody Soldiers themselves spared, that it might prefigure his united Church? how is the Spouse like her Head and Saviour, Crucified between two malefactors!
And for the Common-wealth, how full of jarres and contentions? The Elements, fire and water not at such strife as men, sure that Prophet spake of our times, Ephraim against Manasseh, Manasseh against Ephraim, and both against Iuda. Isai. 9.21. all so captious of indignities, so apprehensive of all trespasses, such going to law for trivialls;
And for the Commonwealth, how full of jars and contentions? The Elements, fire and water not At such strife as men, sure that Prophet spoke of our times, Ephraim against Manasses, Manasses against Ephraim, and both against Iuda. Isaiah 9.21. all so captious of indignities, so apprehensive of all Trespasses, such going to law for trivialls;
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but these wax fat on the strife of the people: ah, what is become of that sinne-covering Amity? the NONLATINALPHABET and badge of primitive Christianity!
but these wax fat on the strife of the people: ah, what is become of that sinne-covering Amity? the and badge of primitive Christianity!
as Eusebius told a Bishop of his age, that askt him, how he should know the Christians from the Infidels, in those miscellaneous times, Vide quam invicèm diligunt Christiani, observe but how they love each other,
as Eusebius told a Bishop of his age, that asked him, how he should know the Christians from the Infidels, in those miscellaneous times, Vide quam invicèm Love Christians, observe but how they love each other,
Now for the Cor nescium tomerare fidem! that Heaven-borne spirit that dares bee faithfull, in spight of all the shuffles the rude world puts on him, dic musa virum, that knowes not upon any urgencies to violate devoted friendship (yet to keepe words, is a qualification of a Saint, Psal. 15.) but such an one, were as great a rarity as Salomons. Prov. 31. nay the Text concludes it an impossibility, non habemus, we have here no continuing City, no City of unity.
Now for the Cor nescium tomerare fidem! that Heavenborn Spirit that dares be faithful, in spite of all the shuffles the rude world puts on him, Die musa virum, that knows not upon any Urgencies to violate devoted friendship (yet to keep words, is a qualification of a Saint, Psalm 15.) but such an one, were as great a rarity as Solomon's. Curae 31. nay the Text concludes it an impossibility, non habemus, we have Here no Continuing city, no city of unity.
& both by such well-fenced Cities (as instrumentall meanes:) in the 35 of Numbers you read of Cities of Refuge, Cities where very Delinquents might find safety:
& both by such well-fenced Cities (as instrumental means:) in the 35 of Numbers you read of Cities of Refuge, Cities where very Delinquents might find safety:
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But wee haue none such heer, to secure vs, euen from undeserved Dangers (undeserved I mean particularly by any such notorious crime) no, of all the Fortifications in the world, I would faine see that Place, that could wall out a Famine,
But we have none such her, to secure us, even from undeserved Dangers (undeserved I mean particularly by any such notorious crime) no, of all the Fortifications in the world, I would feign see that Place, that could wall out a Famine,
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They haue lately enterd our own Cities, one keeping still Possession, no Fences heer are Iudgm••t-proofe, not Argob's Cities, let them bee wald as high as heaven, Deut. 3. a showre of vengeance, Hell out of heauen shall raine down on Sodome, be it nere so well immured.
They have lately entered our own Cities, one keeping still Possession, no Fences her Are Iudgm••t-proofe, not Argob's Cities, let them be walled as high as heaven, Deuteronomy 3. a shower of vengeance, Hell out of heaven shall rain down on Sodom, be it never so well immured.
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Pharaoh found one of them (as Dauid saies) a vaine thing to saue him, Exodus 14. where his Charriotts hurried the faster to destruction for their wheels being off,
Pharaoh found one of them (as David Says) a vain thing to save him, Exodus 14. where his Charriotts hurried the faster to destruction for their wheels being off,
and what safety in the multitude of an Hoast Zenacherib will tell you, whose Confidence was as great as his Army. 2 King 19 one hundred fourescore and fiue thousand slaine in one night without an enemy:
and what safety in the multitude of an Host Sennacherib will tell you, whose Confidence was as great as his Army. 2 King 19 one hundred fourescore and fiue thousand slain in one night without an enemy:
God is not in all their thoughts, like the proud Emperour that cut off the heads of all the Gods in Roome, and caused the Image of his owne be set vpon them, Wee sacrifice to our own sword and speare,
God is not in all their thoughts, like the proud Emperor that Cut off the Heads of all the God's in Room, and caused the Image of his own be Set upon them, we sacrifice to our own sword and spear,
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These (I confesse, shipping and munition) are meanes and instruments, but unlesse from God, whence are they all? and, without his assistance, may soone againe (as often heeretofore) become Ventorum Ludibrium, a prey to Tyrants, the sport and rattles of the winde and waves;
These (I confess, shipping and munition) Are means and Instruments, but unless from God, whence Are they all? and, without his assistance, may soon again (as often heretofore) become Ventorum Ludibrium, a prey to Tyrants, the sport and rattles of the wind and waves;
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I, may share in that doome of Tyre against the ships of Tarshish Isa. 23. Bee still yee that dwell in the Isles, who are called the strength of the Sea, whose Merchants are as Princes:
I, may share in that doom of Tyre against the ships of Tarshish Isaiah 23. be still ye that dwell in the Isles, who Are called the strength of the Sea, whose Merchant's Are as Princes:
You can remember, we have been driven to that of David, Psal. 60.10. Thou, O God, wentest not forth with our Armies, till we came to his acknowledgment there, vaine is the help of man.
You can Remember, we have been driven to that of David, Psalm 60.10. Thou, Oh God, wentest not forth with our Armies, till we Come to his acknowledgment there, vain is the help of man.
v. 11. God will have the glory of our wellfare, and fit he should, since hee is the authour of it, who else live heer in a shop of angry Meteors, violent Elements, each of which (as well as forraigne enemies) would soone destroy us, were not Hee our Lord Protectour:
v. 11. God will have the glory of our welfare, and fit he should, since he is the author of it, who Else live her in a shop of angry Meteors, violent Elements, each of which (as well as foreign enemies) would soon destroy us, were not He our Lord Protector:
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Last of all, a City is an Hieroglyphick of rest, and therefore in the 21. chapter of Ioshua tis said, God gave his people Citles which they builded not, and rest round about them:
Last of all, a city is an Hieroglyphic of rest, and Therefore in the 21. chapter of Ioshua this said, God gave his people Citles which they built not, and rest round about them:
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the Orbs, the Clouds, the Windes, the Rivers not so full of motion (his Bodies restlesnesse you saw before) I speake now of the travells of his minde, that busie Spirit hurried through thousands of the worlds distractions, which yet,
the Orbs, the Clouds, the Winds, the rivers not so full of motion (his Bodies Restlessness you saw before) I speak now of the travels of his mind, that busy Spirit hurried through thousands of the world's distractions, which yet,
even Reading is a wearinesse (saies the wise Man) and ther's no end of many bookes (unlesse an end of their Authour.) But if this Mill grinde empty, have not the minde good things to worke on,
even Reading is a weariness (Says the wise Man) and ther's no end of many books (unless an end of their Author.) But if this Mill grind empty, have not the mind good things to work on,
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Genesis 6. The Heart of Man, the Thoughts of the Heart, and Imaginations of the Thoughts, are all evill, evill onely and continually no rest from sinning:
Genesis 6. The Heart of Man, the Thoughts of the Heart, and Imaginations of the Thoughts, Are all evil, evil only and continually not rest from sinning:
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and thence how restlesse, (thinke you) is the guilty Conscience, (onely in this particular like to God, that it never slumbers nor sleepes) the clamour of this shrew, deading the noyse of Ravens or of Thunder;
and thence how restless, (think you) is the guilty Conscience, (only in this particular like to God, that it never slumbers nor sleeps) the clamour of this shrew, deading the noise of Ravens or of Thunder;
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all which make every honest David sigh out heer, Vae mihi misero, Psa. 120. Woe is mee, Psal. 120.5. that I am constrained to dwell in Meseck, &c. Thus is our life a tossed Arke, tumultuous without, sicke within;
all which make every honest David sighs out her, Vae mihi misero, Psa. 120. Woe is me, Psalm 120.5. that I am constrained to dwell in Meshech, etc. Thus is our life a tossed Ark, tumultuous without, sick within;
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Iob summes up all my particulars, chap. 14. v. 2. and the totall is, Man borne of a Woman, is but of few daies and many troubles, hee commeth up like a Flower and is cut downe, he never continueth in one stay (ther's the Text in Paraphrase) hath no continuing City. And having thus demolished this earthly City,
Job sums up all my particulars, chap. 14. v. 2. and the total is, Man born of a Woman, is but of few days and many Troubles, he comes up like a Flower and is Cut down, he never Continueth in one stay (ther's the Text in paraphrase) hath no Continuing city. And having thus demolished this earthly city,
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But least a too long discourse heere contradict my Thesis, and prove it a continuing City, I passe the Plainteifs and their wants, to take a glance, by way of application, on their place of streights, the Ʋbi, where wee are so indigent, and thats Hic, Heere.
But least a too long discourse Here contradict my Thesis, and prove it a Continuing city, I pass the Plaintiffs and their Wants, to take a glance, by Way of application, on their place of straights, the Ʋbi, where we Are so indigent, and thats Hic, Here.
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Indeed there is a place, where the woman is cloathed with the Sunne, Reu. 12. and the Moone under her feet (.i.) where the Church and every member of it, is roab'd with glory,
Indeed there is a place, where the woman is clothed with the Sun, Reu. 12. and the Moon under her feet (i) where the Church and every member of it, is robed with glory,
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This place is the Moones chiefe Regiment, her very exchange (as it were) to vent all her varieties (constat genitum nihil,) save alteration nothing continues heer.
This place is the Moons chief Regiment, her very exchange (as it were) to vent all her varieties (constat genitum nihil,) save alteration nothing continues her.
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This againe is the lowest, and most dreggish Element, the sinke of all, and so Cladium Officina, the shop of dangers and diseases and they both so destructive, that no continuing heer, statio malefida carinis. Tis the valley of the world, Earth, the valley of teares, teares indeed, where we enter life with cryes, continuing with sighes, and going out with groanes: This is our musicke heere!
This again is the lowest, and most dreggish Element, the sink of all, and so Cladium Officina, the shop of dangers and diseases and they both so destructive, that no Continuing her, Statio malefida carinis. This the valley of the world, Earth, the valley of tears, tears indeed, where we enter life with cries, Continuing with sighs, and going out with groans: This is our music Here!
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so that the world (you see) with all its pompe, makes but up a Nebuchadnezars Image, Dan. 2. though the head bee gold, the breast of silver, belly brasse,
so that the world (you see) with all its pomp, makes but up a Nebuchadnezars Image, Dan. 2. though the head be gold, the breast of silver, belly brass,
Now, mee thinkes, by this time, we should be all of holy Monicas minde, St. Austins pious Mother, who (as he tells us) having thus discoursed over the frailty of the world together, melted into this expression:
Now, me thinks, by this time, we should be all of holy Monicas mind, Saint Austins pious Mother, who (as he tells us) having thus discoursed over the frailty of the world together, melted into this expression:
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and what doe I longer heer but practise Iobs attendance? So after all this colloquie of ours (anatomizing the vaine world) what can you finde heere worthy your affections? not worthy your disdaine? Quid hic facimus? then what do we do heer, heer in our unsatisfi'd desires? our eager prosequutions? treasuring for the Moath and Theefe,
and what do I longer her but practice Jobs attendance? So After all this colloquy of ours (anatomizing the vain world) what can you find Here worthy your affections? not worthy your disdain? Quid hic facimus? then what do we do her, her in our unsatisfied Desires? our eager prosequutions? treasuring for the Moath and Thief,
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no continuing City; what doe wee then heere, grasping of a Cloud for Iuno! Twas a question once debated in the Court of Alexander, what was the greatest thing in the world? and having many about him of all Sciences, a Geographer answers him, the Mount Olympus, that hill indeed being so vast and high,
no Continuing city; what do we then Here, grasping of a Cloud for Iuno! It a question once debated in the Court of Alexander, what was the greatest thing in the world? and having many about him of all Sciences, a Geographer answers him, the Mount Olympus, that hill indeed being so vast and high,
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well said Philosopher, answered as though he had heard Christ himselfe preach on that fourteenth of Luke: Quicunque non reliquerit omnia, who so forsakes not all (in competition 〈 ◊ 〉 mee) is not worthy of mee,
well said Philosopher, answered as though he had herd christ himself preach on that fourteenth of Lycia: Quicunque non reliquerit omnia, who so forsakes not all (in competition 〈 ◊ 〉 me) is not worthy of me,
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nor of Heaven, a paire of imitable examples, one of them, a Heathen, and shall Christians come behind such, in contemning of the world and greatest things of it, (then let us even change names with them) but let our soules aspire with Monica's (that glory of 〈 ◊ 〉 sex and coppy of the other) Quid hic facio? what doe wee doe heer? like Davia, thirst for better waters Psal. 42. and yet as twas with Monica, unum erat, &c. one thing there was that made that female Saint desire a little longer continuance heer; sc.
nor of Heaven, a pair of imitable Examples, one of them, a Heathen, and shall Christians come behind such, in contemning of the world and greatest things of it, (then let us even change names with them) but let our Souls aspire with Monica's (that glory of 〈 ◊ 〉 sex and copy of the other) Quid hic facio? what do we do her? like Davia, thirst for better waters Psalm 42. and yet as it with Monica, Unum erat, etc. one thing there was that made that female Saint desire a little longer Continuance her; sc.
And here the Christian and the Heathen Part, Who haue all this while gone along together in the Non habemus. They likewise vndauntedly apprehending their mortality,
And Here the Christian and the Heathen Part, Who have all this while gone along together in the Non habemus. They likewise undauntedly apprehending their mortality,
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huc Ethnici, saies Lorinus, thus farre shined the dim Light of Nature, here were their Herculean Pillars; But with any Indeauour of good works to seeke,
huc Ethnici, Says Lorinus, thus Far shined the dim Light of Nature, Here were their Herculean Pillars; But with any Endeavour of good works to seek,
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Scio quod Redemptor Vivit. I know that my Redeemer liveth, and therefore Egredere Anima. Goe forth my cheerfull Soule, and feare not now to goe to Christ, whom Thou so long hast Seru'd:
Scio quod Redemptor Vivit. I know that my Redeemer lives, and Therefore go forth Anima. Go forth my cheerful Soul, and Fear not now to go to christ, whom Thou so long hast Served:
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Yet is't not mine here, rigorously to determine all those Lost, whose Exact Virtues, so out-Morald Christians; Wee cannot Limit Mercy, God Loves it aboue Sacrifice, Math 9. and our iust Lord requires but according vnto what he gives.
Yet is't not mine Here, rigorously to determine all those Lost, whose Exact Virtues, so out-Morald Christians; we cannot Limit Mercy, God Loves it above Sacrifice, Math 9. and our just Lord requires but according unto what he gives.
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Luke the 12. though indeed the Heathen-people that know not God, in respect at least of outward Calling, are not within the Pale of the Messiahs Deare;
Luke the 12. though indeed the Heathen-people that know not God, in respect At least of outward Calling, Are not within the Pale of the Messiahs Dear;
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I Feare, that Suppressing those NONLATINALPHABET, inhaerent Evidences of Nature (which Saint Paul Cals withhoulding of the Trueth in Vnrighteousnes, Rom 1.) does NONLATINALPHABET render them inexcusable (as the Apostle Saint Paul argues strongly in that fore-cited Chapter) Nullum aliud Nomen: Acts. 4.12. there being no other Name &c. but not to make our selves inexcusable by iudging an other, Sub Iudice lis sit, This wee leave to the great Iudge of All, Revealed Things to vs;
I fear, that Suppressing those, inherent Evidences of Nature (which Saint Paul Calls withhoulding of the Truth in Unrighteousness, Rom 1.) does render them inexcusable (as the Apostle Saint Paul argues strongly in that forecited Chapter) Nullum Aliud Nome: Acts. 4.12. there being no other Name etc. but not to make our selves inexcusable by judging an other, Sub Iudice Lies fit, This we leave to the great Judge of All, Revealed Things to us;
albeit we say not what becomes of Them, Yet to our gratefull Comfort NONLATINALPHABET wee know (saith hee) that when this Earthly Tabernacle of ours shall bee dissolved, wee have a Building not made with Hands &c. 2 Cor. 5. Futuram Expectamus, we looke for One to Come:
albeit we say not what becomes of Them, Yet to our grateful Comfort we know (Says he) that when this Earthly Tabernacle of ours shall be dissolved, we have a Building not made with Hands etc. 2 Cor. 5. Futuram Expect, we look for One to Come:
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And yet our Confidence is too weake to goe alone, It must be accompanied with Diligence, wee may not Think to enioy that City to Come Only with Looking For. They would not be so Few then that are Chosen.
And yet our Confidence is too weak to go alone, It must be accompanied with Diligence, we may not Think to enjoy that city to Come Only with Looking For. They would not be so Few then that Are Chosen.
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Matth. 20. All are Baalamites and desire the Death of the Righteous, but vainely, vnles They live the Life of Him; Tis stolid to Expect an End without the Meanes.
Matthew 20. All Are Balaamites and desire the Death of the Righteous, but vainly, unless They live the Life of Him; This stolid to Expect an End without the Means.
No, nor is it Faith Can looke for't vnles operative (wee Patronize not Solifidianisme, Our Adversaries scandall vs) our Faith Cries out like Rachel, give me Children, or I die:
No, nor is it Faith Can look fored unless operative (we Patronise not Solifidianism, Our Adversaries scandal us) our Faith Cries out like Rachel, give me Children, or I die:
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Seeke then, is a word of Labour: bidding vs with the Apostle, Worke out our Salvation, Phil 2.12. worke, T'is not a Feast or a Feather-Bedd will bring a Man to Heaven, non sic itur ad astra.
Seek then, is a word of Labour: bidding us with the Apostle, Work out our Salvation, Philip 2.12. work, it is not a Feast or a Feather-Bedd will bring a Man to Heaven, non sic itur ad Astra.
but Ruine suddenly, for their not seeking, finds out Them. Pro. 6.15. Idlenes you know, it was denominated those Virgins foolish, and excluded them both the Chamber,
but Ruin suddenly, for their not seeking, finds out Them. Pro 6.15. Idleness you know, it was denominated those Virgins foolish, and excluded them both the Chamber,
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and made the great Shepheard of Israel, Psal. 78.71. Diligence invites a Blessing. whereas on the contrary, Idlenesse allures temptation, tempts the Tempter;
and made the great Shepherd of Israel, Psalm 78.71. Diligence invites a Blessing. whereas on the contrary, Idleness allures temptation, tempts the Tempter;
So aske but the Poet's Egistus and many of his Disciples in these times, what fills their name and bones with early rottennesse? and shame (if any left) will soone write the cause upon each forehead, Desidiosus cram: indeed, it is the sitting bird that is the Fowlers ayme, the envious man sowes his tares while the Husbandman sleepes;
So ask but the Poet's Egyptus and many of his Disciples in these times, what fills their name and bones with early rottenness? and shame (if any left) will soon write the cause upon each forehead, Lazy cram: indeed, it is the sitting bird that is the Fowlers aim, the envious man sows his tares while the Husbandman sleeps;
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the Fire most active got supremacy, the Agil-Aire wonne the next Regions, the ambitious waters flow to overtake them, while drowsie Earth sat still the while,
the Fire most active god supremacy, the Agil-Aire won the next Regions, the ambitious waters flow to overtake them, while drowsy Earth sat still the while,
Sedulity becommeth even our civill callings, but for spirituall NONLATINALPHABET (saith th' Ap.) Give all diligence to make your calling and election sure:
Sedulity becomes even our civil callings, but for spiritual (Says the Apostle) Give all diligence to make your calling and election sure:
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But, because tis necessary a seeker should have eyes as well as feet, knowledge as well as industry (least, as the perverse Iewes, you aske and receive not because you aske amisse) consider modum quaerendi, the manner how to seeke:
But, Because this necessary a seeker should have eyes as well as feet, knowledge as well as industry (lest, as the perverse Iewes, you ask and receive not Because you ask amiss) Consider modum quaerendi, the manner how to seek:
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First, Prayer is the Iewell of Gods eare, the Dialogue twixt Heaven and Earth, the Tongue of Angells, the Soules Embassadour with God, which never, with a faithfull hand, knockt at Heaven-gates and was sent empty away;
First, Prayer is the Jewel of God's ear, the Dialogue betwixt Heaven and Earth, the Tongue of Angels, the Souls Ambassador with God, which never, with a faithful hand, knocked At Heaven-gates and was sent empty away;
what though not presently heard, tis but to double our importunity? what though not straight way granted, tis but to glorifie our patience? yet sometimes (I confesse) our Prayers like exhalations drawne up heer, may fall elsewhere in fruitfull showers, may light on our posterity:
what though not presently herd, this but to double our importunity? what though not straight Way granted, this but to Glorify our patience? yet sometime (I confess) our Prayers like exhalations drawn up her, may fallen elsewhere in fruitful showers, may Light on our posterity:
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Ezech. 11. There is a kinde of an omnipotence in prayer, it locks and opens Heaven 1 King. 18. renewes society twixt parted soules and bodies, blowes downe the walls of Ierico, staies the Sunne makes fire descend;
Ezekiel 11. There is a kind of an omnipotence in prayer, it locks and Opens Heaven 1 King. 18. renews society betwixt parted Souls and bodies, blows down the walls of Jericho, stays the Sun makes fire descend;
what cannot it not? vincit invincibilem, it holdeth that hand which holdeth all the world, from striking a very Sodome, God himselfe can doe nothing till praying Lot is gone.
what cannot it not? vincit invincibilem, it holds that hand which holds all the world, from striking a very Sodom, God himself can do nothing till praying Lot is gone.
Gen. 19. And tis remarkable in that Dialogue 'twixt God and Abraham, Gen. 18. how God there desisted not from granting, till Abraham first left off petitioning:
Gen. 19. And this remarkable in that Dialogue betwixt God and Abraham, Gen. 18. how God there desisted not from granting, till Abraham First left off petitioning:
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and therfore (as the Apostle wishes) Pray continually, NONLATINALPHABET, (.i.) either (statis temporibus) at constant times of publick and retird devotions: or else continually, sc.
and Therefore (as the Apostle wishes) Pray continually,, (i) either (statis temporibus) At constant times of public and retired devotions: or Else continually, sc.
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But because Prayer alone makes a man but like a bird with one wing, or as a boat with one Oare, somewhat lame & imperfect to performe this duty; according to that NONLATINALPHABET:
But Because Prayer alone makes a man but like a bird with one wing, or as a boat with one Oar, somewhat lame & imperfect to perform this duty; according to that:
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Let Charity, I say, and Prayer like linckes of a golden chaine, depend on one another, ut quae non prosunt singula, though like two gloves, one lost the tother but of little use;
Let Charity, I say, and Prayer like links of a golden chain, depend on one Another, ut Quae non prosunt singula, though like two gloves, one lost the tother but of little use;
but lendeth, to the best advantage, for the Lord will recompence him, Pro. 19. God puts us not to the expence of any costly sacrifices (should he, how coldly would his altars lye!) the calves of our lips and offerings of our hands are now all he challengeth,
but dares, to the best advantage, for the Lord will recompense him, Pro 19. God puts us not to the expense of any costly Sacrifices (should he, how coldly would his Altars lie!) the calves of our lips and offerings of our hands Are now all he Challengeth,
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make you friends of that unrighteous mammon, Lu. 16. Euthimius tels us God hath given men riches non tanquam Dominis sed dispensatoribus, not as unto treasurers,
make you Friends of that unrighteous mammon, Lu. 16. Euthimius tells us God hath given men riches non tanquam Dominis sed dispensatoribus, not as unto treasurers,
but stewards, imitate then that wise one in the Gospel, for to every one it shal be one day said, redde rationem, and beleeve it, none shal make a better reckoning at the last great Audit,
but Stewards, imitate then that wise one in the Gospel, for to every one it shall be one day said, red rationem, and believe it, none shall make a better reckoning At the last great Audit,
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than the charitable man NONLATINALPHABET, love covereth a multitude of sins, 1 Pet. 4. and this indeed the Iudg himself attestates Mat. 25 Christ there describing his last genral sessions, seems to take notice only of workes of mercy, thers no talke of your frugallity your temperance, you diligēce, or other virtues; but feeding, clothing, visiting, ministring:
than the charitable man, love Covereth a multitude of Sins, 1 Pet. 4. and this indeed the Judge himself attestates Mathew 25 christ there describing his last general sessions, seems to take notice only of works of mercy, the no talk of your frugallity your temperance, you diligence, or other Virtues; but feeding, clothing, visiting, ministering:
these Christ names, & takes upon his own account, mihi fecistis, you have done it unto me, and therefore repaies them with eternal happines, venite benedicti, Come you blessed, &c. Charity is via ad regnū si non causa regnandi, the way unto the city that we seek,
these christ names, & Takes upon his own account, mihi Fecistis, you have done it unto me, and Therefore repaies them with Eternal happiness, venite Blessing, Come you blessed, etc. Charity is via ad regnū si non causa regnandi, the Way unto the City that we seek,
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Sustinendo & Abstinendo: by bearing and forbearing in which two things (saies Epictetus ) the summe of all Philosophy, and I may adde (almost) of all Christianity consists.
Sustinendo & Abstinendo: by bearing and forbearing in which two things (Says Epictetus) the sum of all Philosophy, and I may add (almost) of all Christianity consists.
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Diseases both of Body and Mind, for the most part, owe their originall to fullnesse and redundant numors, and indeed where Satan tempts one fasting, he tempts a thousand full,
Diseases both of Body and Mind, for the most part, owe their original to fullness and redundant numors, and indeed where Satan tempts one fasting, he tempts a thousand full,
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but ever since wee matrizare (from that first Mother of ours all our vitious longings) we likewise hunger after superfluities and forbidden fruits, not contented with enough are too indulgent to our wanton Genius, witnesse the Plures Crapula quam Gladio, truer now than ever.
but ever since we matrizare (from that First Mother of ours all our vicious longings) we likewise hunger After superfluities and forbidden fruits, not contented with enough Are too indulgent to our wanton Genius, witness the Plures Crapula quam Gladio, truer now than ever.
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and as soone doe intemperately devoured-Meats (like much fire, a little water) drink up the radicall moysture? and heer that Iudalisme's seasonable ad quid perditio haec? what need this wast, wast of food, wast of feeders? Naturae parum appetitui nihil satis:
and as soon do intemperately devoured-Meats (like much fire, a little water) drink up the radical moisture? and her that Iudalisme's seasonable ad quid Perdition haec? what need this waste, waste of food, waste of feeders? Naturae Parum appetitui nihil satis:
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quantos illa morbos, sighes Boeti•s. How fast doth luxury consume the vitall lampe? ofttimes so captivating the body to discases, that nought can free it but that NONLATINALPHABET that generall remedy of all maladies, an early death:
Quantos illa Morbos, sighs Boeti•s. How fast does luxury consume the vital lamp? ofttimes so captivating the body to discases, that nought can free it but that that general remedy of all maladies, an early death:
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and how ever not by the lawes politick, yet by the Divine statutes, each of these is felo de se, by double guilt his owne selfe-murderer, be not therefore like that Image of intemperance Sardanapalus, whose effeminate luxury bereft him of his Kingdome,
and how ever not by the laws politic, yet by the Divine statutes, each of these is Fellow de se, by double guilt his own self-murderer, be not Therefore like that Image of intemperance Sardanapalus, whose effeminate luxury bereft him of his Kingdom,
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but rather imitate that pattern of abstinence, the good Emperor Valentinus, who of all the conquests he had ever won (though many) yet on his deathbed, said hee gloried but of one;
but rather imitate that pattern of abstinence, the good Emperor Valentinus, who of all the conquests he had ever wone (though many) yet on his deathbed, said he gloried but of one;
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I close this with Saint Peters dehortation, and in his wooing language. I beseech you Brethren abstaine from fleshly lusts which fight against the soule.
I close this with Saint Peter's dehortation, and in his wooing language. I beseech you Brothers abstain from fleshly Lustiest which fight against the soul.
Bearing evill, I, Affliction is the Coat of a Christian, and the Crosse his cognizance NONLATINALPHABET, said to every one as well as Constantine, under this Banner thou shalt overcome:
Bearing evil, I, Affliction is the Coat of a Christian, and the Cross his cognizance, said to every one as well as Constantine, under this Banner thou shalt overcome:
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and therefore Saint Austin notes in God, crudelis miserecordia, Crudelis miserecordia. & misericors crudelitas, a cruell mercy and a mercifull cruelty:
and Therefore Saint Austin notes in God, crudelis Miserecordia, Crudelis Miserecordia. & misericors crudelitas, a cruel mercy and a merciful cruelty:
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what then, is't the man that hath caught this world in a purs-net, and by th'omnipotence of his gold, commands al the felicities that grow in Salomons walk sub Sole under the Sun? no, none of these,
what then, is't the man that hath caught this world in a purs-net, and by th'omnipotence of his gold, commands all the felicities that grow in Solomon's walk sub Sole under the Sun? no, none of these,
since then our light affliction which is but for a moment bringeth us a more excellent eternal weight of glory, Rom. 8. Let us not refuse the chastning of the Lord,
since then our Light affliction which is but for a moment brings us a more excellent Eternal weight of glory, Rom. 8. Let us not refuse the chastening of the Lord,
take but a glimpse on't, for we can no more, heer we see, as in a glasse but darkely 1 Cor. 13. Consider the NONLATINALPHABET and the NONLATINALPHABET abstractly as a City,
take but a glimpse oned, for we can no more, her we see, as in a glass but darkly 1 Cor. 13. Consider the and the abstractly as a city,
the worldly one's NONLATINALPHABET, built but of clay and stubble, the worke of mens hands, and those that make them are like unto them, of a facile dissolution:
the worldly one's, built but of clay and stubble, the work of men's hands, and those that make them Are like unto them, of a facile dissolution:
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but this coelestiall City is NONLATINALPHABET made by Him who made the hands, whose Archtectour is the Almighty, these buildings therefore are the NONLATINALPHABET, Ioh. 14. the abiding mansions,
but this celestial city is made by Him who made the hands, whose Archtectour is the Almighty, these buildings Therefore Are the, John 14. the abiding mansions,
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you remember tother was a City of Negatives, (neither of Strength nor Unity, Rest nor Safety) this of all good affirmatives, wherein are all Those fixt as in their proper Sphere.
you Remember tother was a city of Negatives, (neither of Strength nor Unity, Rest nor Safety) this of all good affirmatives, wherein Are all Those fixed as in their proper Sphere.
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heer then were that an opportune desire, quis deducet me in Civitatem munitam? who will lead me into this strong city? & that the Text wil if thou follow it.
her then were that an opportune desire, quis deducet me in Civitatem munitam? who will led me into this strong City? & that the Text will if thou follow it.
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This too is a City of Unity, the King of Salem's dwelling house; those Starres are the embroyderies of Peaces Coate, and the gay-beames of Sun and Moone,
This too is a city of Unity, the King of Salem's Dwelling house; those Stars Are the embroideries of Peaces Coat, and the gay-beames of Sun and Moon,
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Coelum charitatis patria: Heaven is the place where shee was bred (Faith and Hope are low borne virtues to her 1 Cor. 13. heere they begin and heere they end.
Coelum charitatis patria: Heaven is the place where she was bred (Faith and Hope Are low born Virtues to her 1 Cor. 13. Here they begin and Here they end.
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Altissima venti non perflant, no angry storme can shake the Cedars of this Libanus, or blast the Ascenders of this holy Mountaine, heer only may wee cry, Peace, peace, all safety dwelling heer;
Altissima venti non perflant, no angry storm can shake the Cedars of this Lebanon, or blast the Ascenders of this holy Mountain, her only may we cry, Peace, peace, all safety Dwelling her;
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when he saies Men shal dwell in it, and there shall be no more destruction, but Ierusalem shall be safely inhabited. Zech. 14.11. A City of Rest Zech. 14.11.
when he Says Men shall dwell in it, and there shall be no more destruction, but Ierusalem shall be safely inhabited. Zechariah 14.11. A city of Rest Zechariah 14.11.
there indeed being contentation adequate to the Soules capacity (no further search no more desire) wheras heer, one corner of the heart or other still is empty:
there indeed being contentation adequate to the Souls capacity (no further search no more desire) whereas her, one corner of the heart or other still is empty:
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Heaven satisfieth the hungriest soule with goodnesse, Psal. 107. And yet this heavenly rest is not to bee taken (as some impious Spirits) only privatively,
Heaven Satisfieth the hungriest soul with Goodness, Psalm 107. And yet this heavenly rest is not to be taken (as Some impious Spirits) only privatively,
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as a totall cessation from all sacred businesse (for in that sense, Saints have no rest in Heaven) never ceasing to fall down before the Throne (saith S. Iohn ) never silencing their sacred anthems to the King of glory:
as a total cessation from all sacred business (for in that sense, Saints have no rest in Heaven) never ceasing to fallen down before the Throne (Says S. John) never silencing their sacred Anthems to the King of glory:
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motus iste eorvm quies This holy motion is their endlesse rest, respect of al molest and wonted troubles (which this world showres on them) heer are they said to rest, and so saies the Spirit, Reu. 13. they rest from their labours.
motus iste eorvm quies This holy motion is their endless rest, respect of all molest and wonted Troubles (which this world showers on them) her Are they said to rest, and so Says the Spirit, Reu. 13. they rest from their labours.
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Ther's light never clouded, health never weakened, pleasure unmixed with griefe, or beauty with deformity, a Moone with out her spots, wisdome acquainted with no errour,
Ther's Light never clouded, health never weakened, pleasure unmixed with grief, or beauty with deformity, a Moon with out her spots, Wisdom acquainted with no error,
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Deum sine fine videbimus, sine fastidio amabimus, sine defatigatione laudabimus (as that Father sweetly warbles.) there shal you see th' Eternal eternally, One whom all shall love without saciety, and unwearied praise him continually:
God sine fine videbimus, sine Fastidious amabimus, sine defatigatione laudabimus (as that Father sweetly warbles.) there shall you see the Eternal eternally, One whom all shall love without satiety, and unwearied praise him continually:
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there likewise should your eares wth equal happines bāquet themselves on the true coelestial melody (sweeter than that feigned of the Sphaeres) sc. of Halilujah-singing Saints & Angels:
there likewise should your ears with equal happiness banquet themselves on the true celestial melody (Sweeten than that feigned of the Spheres) sc. of Halilujah-singing Saints & Angels:
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so that ther's nothing absent that you could wish present, nor any thing present that you could wish absent, heer then with David wee may lye down in wonder quam gloriosa de te dicta sunt, what glorious things are spoken of thee thou City of God! and yet (like as to Sheba's Queene) not the one halfe can be told you, &c.
so that ther's nothing absent that you could wish present, nor any thing present that you could wish absent, her then with David we may lie down in wonder quam gloriosa de te dicta sunt, what glorious things Are spoken of thee thou city of God! and yet (like as to Sheba's Queen) not the one half can be told you, etc.
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But yet this happines is too much for the present brevior voluptas, in this life pleasure is the shorter Twinne, and therefore (as an exercise of our hope and patience) tis NONLATINALPHABET wee looke for one to come:
But yet this happiness is too much for the present Brevior voluptas, in this life pleasure is the shorter Twin, and Therefore (as an exercise of our hope and patience) this we look for one to come:
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Christians must wrap up Davids sitio, and Saint Pauls cupio, in Iobs expectabo. all the dayes of mine appointed time will I wait till my change commeth,
Christians must wrap up Davids Sicily, and Saint Paul's Cupio, in Jobs expectabo. all the days of mine appointed time will I wait till my change comes,
Gal. 6. The Mariner too that man of hopes, the watery-ploughman (you see) endures his voyage ere he gaines his fraight (yet, for the most part, somewhat he receives before hand) but his compleated payment, not till hee makes his utter Porte.
Gal. 6. The Mariner too that man of hope's, the watery-ploughman (you see) endures his voyage ere he gains his fraught (yet, for the most part, somewhat he receives before hand) but his completed payment, not till he makes his utter Porte.
So likewise in our passage to the true Elizium, wee patiently must cut through winds and waves, not looking for our entire wages till our course be finished:
So likewise in our passage to the true Elizium, we patiently must Cut through winds and waves, not looking for our entire wages till our course be finished:
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the certainty, quia habet rationem promissi because it beares the force of a promise, and so it is Heb. 11. NONLATINALPHABET for God hath prepared them a City, the Saints then sure enough shall have it,
the certainty, quia habet rationem promissi Because it bears the force of a promise, and so it is Hebrew 11. for God hath prepared them a city, the Saints then sure enough shall have it,
since Hee hath prepared it, all whose promises are yea and Amen. 2 Cor. 1. And if his word were not enough, wee have his oath, Juratus sum per sanctitatem, I have sworne by my holinesse (saith hee) that I will not faile David for ever, Psal. 89. Et vae si Deo juranti non credamus, woe bee to our infidelity,
since He hath prepared it, all whose promises Are yea and Amen. 2 Cor. 1. And if his word were not enough, we have his oath, Juratus sum per sanctitatem, I have sworn by my holiness (Says he) that I will not fail David for ever, Psalm 89. Et vae si God juranti non Credamus, woe be to our infidelity,
if wee beleeve not the oath which hee sware in the house of his servant David, that hee would give us, &c. indeed with faithlesse man, what is to come may still be so,
if we believe not the oath which he sware in the house of his servant David, that he would give us, etc. indeed with faithless man, what is to come may still be so,
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This Future knowes not any preter-perfect-tense, yeares eating up dayes, ages swallowing yeares, time losing his prius and posterius, nere so much past,
This Future knows not any preter-perfect-tense, Years eating up days, ages swallowing Years, time losing his prius and Posterior, never so much passed,
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I, the Sunne may bee one day darkened, and the Moone pay home her borrowed light, the fixed Starres may become Planets and wander headlong from their Spheres, whole Nature may so forget her office, that heaven and earth may passe away at hae manebunt in aeternum.
I, the Sun may be one day darkened, and the Moon pay home her borrowed Light, the fixed Stars may become Planets and wander headlong from their Spheres, Whole Nature may so forget her office, that heaven and earth may pass away At hae manebunt in aeternum.
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And now you have the paire of Christian Globes, the Map of both worlds spread before you, that soule wch travels them well over (this contempt of earth,
And now you have the pair of Christian Globes, the Map of both world's spread before you, that soul which travels them well over (this contempt of earth,
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and his body a demonstration of the Non habemus, witnesse this Tenantlesse house of clay, the sad remainder of our worthy friend and comparishioner Mr. Henry Chitting, who is now come hither to take his ultimum vale of the world,
and his body a demonstration of the Non habemus, witness this Tenantless house of clay, the sad remainder of our worthy friend and comparishioner Mr. Henry Chitting, who is now come hither to take his ultimum vale of the world,
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and sorrow is so il a Methodist, I scarce know where to initiate his Encomium, his just commendations, unlesse (as St. Ierom of his vertuous Paula ) I begin with his beginning.
and sorrow is so ill a Methodist, I scarce know where to initiate his Encomium, his just commendations, unless (as Saint Jerom of his virtuous Paula) I begin with his beginning.
But, tanto hospiti aptum domicilium. He was a Diamond set in gold, his body and his mind (like Apples of gold in pictures of silver) each fitly made for other,
But, tanto hospiti aptum Domicilium. He was a Diamond Set in gold, his body and his mind (like Apples of gold in pictures of silver) each fitly made for other,
but for that part of him which chiefly was himselfe, his soule, so eminently ingenious (what with addition of industry and education to native dispositions) as long agoe preferd him unto Royal attendance, and a stile of honour;
but for that part of him which chiefly was himself, his soul, so eminently ingenious (what with addition of industry and education to native dispositions) as long ago preferred him unto Royal attendance, and a style of honour;
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respective of superiours, most affable to equalls, soft unto inferiours, and lowly towards all: But what speake I of Naturalls? Grace was the Altar sanctified this gold:
respective of superiors, most affable to equals, soft unto inferiors, and lowly towards all: But what speak I of Naturals? Grace was the Altar sanctified this gold:
I, that made his soule shine like to the Heaven it came from, with many greater and leffer lights: (virtues of all magnitudes) lights that shined before men both in his former conversation, and his latter visitation.
I, that made his soul shine like to the Heaven it Come from, with many greater and leffer lights: (Virtues of all magnitudes) lights that shined before men both in his former Conversation, and his latter Visitation.
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and I were somewhat ingratefull (who had the happines to be his friend) should I not acknowledge him a lover of the Church, her government and Ministers:
and I were somewhat ingrateful (who had the happiness to be his friend) should I not acknowledge him a lover of the Church, her government and Ministers:
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not washing out his Makers Image with immoderate drinking (that Deluge of the Times) no Sacrifiser He, to any of those bruitish gods, Bacchus, Venus, Epicurus.
not washing out his Makers Image with immoderate drinking (that Deluge of the Times) no Sacrifiser He, to any of those brutish God's, Bacchus, Venus, Epicurus.
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Rom. 13. And hee that was so pious and so temperate could not bee uncompassionate, hee that so lov'd God whom he had not seene, could not but love his brother whom he had:
Rom. 13. And he that was so pious and so temperate could not be uncompassionate, he that so loved God whom he had not seen, could not but love his brother whom he had:
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an acute angry malady feeding on his braine, yet for the Senders sake bid welcome, and entertained with such unmoved patience, as well deserved Iobs owne commendations:
an acute angry malady feeding on his brain, yet for the Senders sake bid welcome, and entertained with such unmoved patience, as well deserved Jobs own commendations:
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Iob. 2. no, as he was my charge, so my comfort to finde him still as full of devotion as affliction, a ready companion of our praiers, making his tongue Gods glory (and his owne as David calls it) till such time as the tyranny of his disease chaind up the faculties of expression, and then reared hands and eyes spake louder the elevation of his pious heart, all which petitioned the Churches comfortable absolution, which being administred, his soule (feeling her selfe disburdened of a double weight, flesh and sinne) soone after took her blessed flight to Heaven, where is no more Death or sicknesse, but all teares wipt away:
Job 2. no, as he was my charge, so my Comfort to find him still as full of devotion as affliction, a ready Companion of our Prayers, making his tongue God's glory (and his own as David calls it) till such time as the tyranny of his disease chained up the faculties of expression, and then reared hands and eyes spoke Louder the elevation of his pious heart, all which petitioned the Churches comfortable absolution, which being administered, his soul (feeling her self disburdened of a double weight, Flesh and sin) soon After took her blessed flight to Heaven, where is no more Death or sickness, but all tears wiped away:
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yet his soule the way of all the Saints, his Time's extended to eternity, his company (for sinnefull men) the goodly fellowship of the Prophets, Saints and Angels;
yet his soul the Way of all the Saints, his Time's extended to eternity, his company (for sinful men) the goodly fellowship of the prophets, Saints and Angels;
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Then shut your sluces all that lov'd him, and seeme not to bowayle his happinesse, doe not Reguantem flere (as Saint Ierome forbids Eustochium ) doe not you bedew your eyes because God hath wip'd all teares from his, Planctus & ululatus sint inter saeculi homines.
Then shut your sluices all that loved him, and seem not to bowayle his happiness, do not Reguantem flere (as Saint Jerome forbids Eustochium) do not you bedew your eyes Because God hath wiped all tears from his, Planctus & ululatus sint inter Saeculi homines.
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Non maereamus qaod talem amissimus, sed potiùs gratias agamus quod habuimus imo quod habemus, (sweetly Saint Ierom ) Let us not mourne as for one lost, rather bee thankefull that wee have had so good a patterne,
Non maereamus qaod talem amissimus, sed potiùs gratias agamus quod habuimus imo quod habemus, (sweetly Faint Jerom) Let us not mourn as for one lost, rather be thankful that we have had so good a pattern,
Though you goe along with him in the Non habemus, having heere no continuing City: you shall also accompany him in the Futuram acquirimus, the finding one to come:
Though you go along with him in the Non habemus, having Here no Continuing city: you shall also accompany him in the Futuram acquirimus, the finding one to come:
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