THE CHRISTIANS MAP OF THE WORLD: Drawn at the solmne Funerals of Mr. Henry Chitting Esquire, Chester-Herauld at Arms, interred january 11. Anno Domini 1637.  
By EDWARD SPARK Master in Arts, and Preacher at St. Marry Islington.  Sic pulcherim us olìm. nunc pulcherim a quòndam.  skull and crossbones Fracta licèt, laetabuntur: The heart of the wise is in the house of mourning, but the hear● of fools is in the house of mirth. Eccles 7 6. 
LONDON, Printed by I. N. for RICHARD THRALE. 1637.   

TO THE UPRIGHT PATRON both of Laws and Learning, the Right Honourable Thomas Lord Coventry, Baron of Aylsborough, Lord Keeper of the great Seal of England, and one of his Majesty's most honourable Privy Council: The Felicity of both Worlds.  
GREAT LORD,  
THese are a Widow's tears, vouchsafe your wont eye; Elegies extorted forth by the sad Relict of Master Henry Chitting: I had else no purpose thus to feed the surfeter, as little desire as desert for Printing; And therefore here my pen (as for the most part, man) comes into the dangerous World, first crying, lamenting common frailty in a private loss, indeed such blacks best suit this season of 
* Printed in Lent, the Plague not altogether ceased in this Kingdom.  humiliation. For though our bloody waters (thanks be to God) are well abated, yet still our Rachel mourns, the Prophet's rod still cries unto the City, 
Micah 6 9  and to the Country also; both sicknesses of body and security of minds, call loud enough for cautions of mortality: one, through the wealth and pleasures of the world, persuading us of Tabernacles here; The other by the downfall of many round about us, bidding us build on a more firm foundation. None knowing how soon the lot of Jonah may fall upon their heads, it becomes us all (like Abraham) to be oft sitting in the door of our tents i Cogitantes de Egressu, 
Gen. 18.1.  thinking of our dissolution and more permanent provision: and in this Christian-Map you have the means of both, both worlds delineated, compared, motives and directions for the better choice. I confess, an ordinary, but a needful subject, dressed like a child of sorrow and my busy charge; plain and serious, without either descant or embellishment: Such as it is (with the Author) is your Honours prostrate; Importunity brings it 
* Yet not to travel far, but 50. printed, visits but some few friends, whose love, I hope, will cover the Errata.  abroad, Gratitude, to your Lordship; and there's magnanimity in accepting small things, as well as in conferring great, your Lordship both ways known ennobled. I am not ignorant how that the gravest Paul's and learned Gamaliels' of the times ambiat your Noble Patronage; enough to argue it presumption in the younger Timothys (to erect such great gates to their little Cities, as your prefixed Name) but that 'tis known as well, 
1 Tim. 4.12.  your equal goodness (tutored by Saint Paul) countenanceth virtue in all ages; and for mine own part (I confess) of all ill manners I most decline ingratitude: 
* Qui ingratum omaia dixerit.  Pardon then well-affected Zaches though they climb a little to have a sight of virtue, suffer us engaged spectators, to behold your brightness, as well as to enjoy your influence: stars lose not of their height or lustre, for the gazer's meanness; nay, oft have I seen an humble Valley grace a stately Mountain: nor will a Deaths-head spoil a Christian feast, any more than those old Macedonian Banquets. Yet this I serve up here (Right Honourable) not as a Philips Monitor (I know your zeal needs no remembrancer) but as the Poet's congratulator, Qui monet ut facias quod jamfacis, etc. 
* ipse monendo laudat, & h●●tatu comprobat acta suo. Ovid. Matth. 27.57.  Your exemplary piety, like that noble Arimathaean (building the Sepulchre in the Garden) ruminates these Novissima, even in the midst of earthly happiness; and in the throng of all your stately cares, finds opportunities of retired devotions: 'mongst which at any time, if a favourable eye but second the encouragement of your gracious ear, these Funerals may haply prove my studies Natalitialls; and future time give the world better Testimony of his thankfulness, who in the mean while, is at his prayers for your Honours, Stock and Branches, Vine and Olive-plants; that you may all be happy with the dew of Heaven, and fatness of the Earth. 'tis the daily appreciation of  
Your Lordship's humble votary and unfeigned Honourer. EDWARD SPARK. From your Islington Feb. 19 1637.   

THE CHRISTIANS MAP OF THE WORLD: 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 Seneca) shows us what a Nothing we are, 
Libro d● brev. vitae.  and by some fresh argument or other puts us in mind of our forgot mortality: had not each Day enough of its own grief, this could supply the rest, 
The occasional Preface.  we could now lend our neighbour's tears, but that (I fear) common calamities have already stored them; stored them with such sad spectacles as lieth before us: such indeed for frailness, but seldom (I think) such for goodness: one that's Text enough for a discourse, 
Acts 20 7.  were it as long as Saint Paul's Sermon, Act. 20. but that, here, double modesty prohibits Panegyrics; and you know funeral Sermons are not so much to glorify the dead, as edify the living: and therefore we will take another Text, whereof yet He shall be the Comment, while we the Applicatours: and that is written in the thirteenth Chapter of Saint Paul to the Hebrews and the fourteenth verse.  We have here no continuing City, 
Text. Heb. 13. verse 14.  but we seek (or look for) one to come. 
THat Wise observer of a Time for all things Eccles. 3. 
Eccles. 3.  tells us of a tempus nascendi, a time to be borne, and tempus moriendi, of a time to die, but not so much as mentioneth tempus vivendi, any time at all to live; 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; like 
a job 9.25.  jobs Post, having ever one City to leave, an other to make toward, none to abide in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For we have here no continuing City.  
But ere we enter this same City, let us look a little on the gate of it, this word 
b The context in the particle For.  For: it will bring us better acquainted with the context, and, as a Porter open to us the doors of this building. It is particula rationalis, say the Schools: For, is commonly a relative particle, wheresoever prefixed, speaking those words a reason of precedent matter: and so indeed 'tis here; Saint 
c Vide Parei praefa in Coment super Hebraeos.  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.)  
As in the first place 
d Hospitality. vers. 2.  Hospitality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verse. 2. be not forgetful to lodge strangers (says he) For thereby some have entertained Angels.  
Next loyalty in 
e Chastity. v. 4  wedlock, inviolation of the nuptial bed, vers. 4. Marriage is honourable, etc. but whoremongers and adulterers God will judge.  
Thirdly, 
f Content v 5  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, 
g Constancy. verse 9  perseverance in religion, v. 9 be not carried about with diverse and strange doctrines (says he) For 'tis a good thing the heart be established with grace.  
Lastly, 
h Patience. v. 13  patience and humility in the 13. verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 burnt without the camp, 
Levit. 6 36.  Leu. 6) suffered without the gate (i) most ignominiously for place and manner; 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: 
i Ecolampadius in locum.  relinquish we our carnal conversation, not fashioning ourselves according to this world; a world that ascertaines us of nothing but of our uncertainty, a non habemus, here no continuing City: 'tis fit than we think of an abode elsewhere, it becomes discarded 
k Luk. 16 8.  Stewards to provide them, each imitate that wise one in the Gospel, purchase you a perpetuity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either by such doing good, or patiented suffering ill (no matter which way God bring us to Heaven) and come the worst, we know Christ's Thorns were plaited into a Crown, that 
l 2 Tim 2 12.  if we suffer we shall also reign with him. Let the world build 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: and this is it we look for, That we long for futuram expectamus: 
Text.  Text.  
But because sorrow, I know, is a passion loves no prefacing, I will forthwith spread my mantle and divide these waters; and then here's at one side, Mundi indigentia, Earth's inhospitality, Non habemus, here no continuing City: at the other, Coeli sufficientia, Heaven's all-sufficiency, futuram expectamus, we look for one. Which two parts, I may express, as 
m Zeno.  the Philosopher of old his two Sciences Rhetoric and Logic: 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 we have none. But the t'other is Manus Expansa, 
Division.  the open hand of Heaven, fuller of assistances and blessings, than all Rhetoric can delineat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Indeed this Text is the Christians Map of the World; consisting likewise of that 
n The pair of Globes, Celestial and Terrestrial.  pair of Globes Celestial and Terrestrial: Globes (I say) not Cosmographical, but Theological; one of them not so much discovering the rarities of Earth, and flourishing Cities of the world, as demonstrating the vanity and emptiness thereof, and that there is no continuing City in it: The t'other not so much teaching us the motion of the Stars, and walking unto Heaven with a staff, as how we may one day shine among those Lights, and really inhabit that same glorious City, which is some Happiness here, but to hope for Futuram Expectamus, etc.  
The first of these (me thinks) the 
o The Terrestrial Globe of the Christistian Map. Matth. 4.  lower Globe, deals with us here, somewhat like Satan with our Saviour, Matthew 4. Setting us, as on a Pinnacle of the Temple, shows us all a fair Prospect of the Earth; yet with a true, not his false glass; not as a lure, but as a caution, not in the language of the Tempter, telling us of Kingdoms and the glory thereof, but in the Apostles, Transit Mundus. 1 john 2. The world passeth, and the glory thereof; 
1 john 2.17.  passeth! I, and must one day in the 
p Parts imitantur Naturam totius.  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, Vbi: 
Subdivision. in 3. circumstances.  the Plaintiffs here condoling, we: we, the general race of Adam, we, mortals, because we sinners. Secondly, their wants, what they are scanted of, and that's a place of residence, a continuing City, Non habemus, we have none. Lastly, the Scene of all these miseries, where we are thus straightened, and that's Hic here, in this same dirty 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prison Earth. (Text) Briefly of them, and with a discourse as fitting as the subject, no continuing City: and first of the Plaintiffs We.  
But what? have we no continuing City? 
First circumstance, Quis.  by your favour (holy Apostle) did not the Creator, so soon as he had built this great house the world, and furnished it, bring in Man his Tenant there, and sole possessor? can we complain of wants? did not all creatures than wear man's livery, a name of servitude, and the very wheels of Time itself, 
r A reflection on man's Creation and his fall.  appointed to attend him unto immortality? Can they then, whose is the whole Earth, want Cities? whose Chariot, Immortality; whose Lackquie, Time was; can they want continuance? is here a non habemus? we no continuance here! Indeed the World was thus man's 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 Rent, Obedience) for as many lives as he should have Posterity: But the edge of his ambition cut off this entailed Happiness, he would be Paramount, Chief Landlord, He: so breaking the conditions, forfeited his everlasting Tenure: that now he is but a Tenant at will to an offended Landlord, and scarce an equal sharer in the vivacity of his brother-animals; 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, but blew it out by our first sin; we beggared ourselves by harkening after false Riches, and therefore now are driven to our wants, to these complaints Non habemus. We infatuated ourselves by listening after false Knowledge: I, that Tree of Knowledge bereft us of the Tree of Life, taught us to know evil only: and left us doubly like the beasts that perish. 
Psal. 49.12.  Psalm 49. both for infatuation and corruption: like the beasts indeed for precipitation unto death, but not for the protraction of their life; most of them running man out of breath if we may believe the 
s Virgilii Epigr. de aetat. animal.  Naturalists (as specially, I think in this particular) the Crow nine times numbering out his age, the Stagg four times exceeding hers, the Raven again trebling his, the Phoenix as long lived as all of them. These and others sport and chant away whole centuries of years, while man sits sighing over his poor handful, 
Psalm 39 5.  Dies fecisti palmares meos. Psal. 39 Thou hast made my days but a span long, nay rather a short span; Mine age is nothing unto thee, says David, there to God, that might say here unto the beasts, mine age is nothing unto these. And yet it would favour but of learned Heathenism, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to chide at Nature (as some have done) and call her Stepmother to man, and natural to others; the 
u Aristot. in Histor. Anim.  Philosopher himself takes of that cavil, affirming one day of a life of reason, above an age of non-intelligence, beyond all their longaevity of senfe: 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, and no otherwise than imaginarily good, 
x The good man envies not the bruits vivacity.  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; a life among their Brother-Angels, in their own Country, Heaven; There to measure real felicities no more by Time but by eternity.  
No longer then let this be a complaint but consolation, non habemus, that we have here no continuing City.  
Thus having brought you acquainted with the Plainteifs (as wêll as with yourselves) consider now their wants, 
Transition to the second particle.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we have not a continuing City.  
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. City's have their period and dissolution, 
The literal truth of the Text.  both occasional and natural. Some of them, like goodly Troy, and better jerusalem, those Phoenix-Cities of the world (in successive Ages) buried in fiery Tombs, raked in their own Ashes: Others, too many of them (witness all Germany) like old Room and Carthage, sacked and demolished by the bloody hand of War; so that (you see) the Imperial Cities of the four great Monarchies, nay, those Monarchies themselves, all as well as 
* Isai. 47.1.  Babylon, now sit in the dust: and 'twas but flattery in that 
* Livius.  Historian, who called Rome, Eterna Civitas, after so many downfalls, and scarce a feather now of that proud Eagle left: it was not altogether a fiction the Poets describing of old Saturn, their god of Time, how he devoured his children, though of stone, (for such they feigned he had) I am sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is real, and calls him Tempus edax; for whatsoever Time brings forth, Time destroys: This I need say no more of, every languishing body, every nodding structure is a demonstration; 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, but happy are they who build such Tabernacles here, that are not chid by that same Prophet Haggai. 
Haggai. 1 4.  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 
y Bernard.  Father may still sigh. Men build as though they should continue for ever, and glut as though to dye to morrow, which indeed they may rather fear, 
Isai. 5.8.  such a woe being denounced against them. Isa. 5. but to avert it, imitate that ecclesiastical Centurion, 
Luk. 7.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. hom. 2.  Luk. 7. and, if thou needs wilt build, let Saint Chrysostome be a little thy surveighour; Wouldst thou erect beauteous and splendid Edifices? I forbidden thee not (saith he) yet found them not on earth, 'tis but an heap of sand, but situate in those calm Regions that are above the breath of danger, build in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hear literally, no continuing City: Besides, too many now a days (God knows) find another sense to verify the Text, by reason of their tradelesse shops and fickle offices, experience it a failing a discontinuing City: but we stick not on the bark any longer, 
Adouble synecdoche.  led further than the letter by a double synecdoche. 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. 
Gen. 12. City for the inhabitants. Gen. 23 18.  where he is called from his own Country and his Father's house, to divide a life between variety of strange lands and dangers; so that indeed we read of none other settled possession that he had but Mackpelah, his only purchase a place of burial, thus it was with the Father of the Faithful, he had no continuing City: Nor any thing better with the children: few and evil have been the days of my Pilgrimage (says old Israel Gen. 
Chap 49.  49.) long and evil the days of our Pilgrimage, murmur the children of Israel in the wilderness: Exo. 14. That journey, 
Exod 14.  a true Type of the Saints way to Heaven, per varios casus, etc. who wandered up and down (saith he) destitute and afflicted, Heb. 
Heb. 11.37.  11. Militant is the Church's name, she is an host upon continual marches and removes; Our habitations here, so often varied by occasions, either of some loss, disfavour, sickness, or of death (I need give no examples) that, like the travelling Commonwealth of Israel, we have rather so many-severall stations, than appropriate mansions: Non habemus hîc permanentem.  
Again, 
Synec doche partis.  here's 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: and so a City is an emblem of Strength, of Unity, of Rest, of Safety: in neither of which respects (as I'll succinctly show you) have we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here any Continuing City.  
First, 
Prov. 10. ●● Psalm. 60.9.  'tis an emblem of strength, Prov. 10. The Rich man's wealth is his strong City: and Psal. 60. Who will lead me into the strong City? This is the frequent Epithet, through the holy book, strong and well fenced Cities: indeed there's the Vis Vnita, the combination of most Men and Arms, the Storehouse of Munition, Civitas cor reipub: 'tis the heart of the body-publick, 
A City an emblem of strength. Man no continuing City.  the seat of most spirit and vigour, deservedly may these be called strong holds: Now what a City man hath in this sense, soon be your own judges: walk but about it, view well the Towers thereof (if you can find any) how weakly is he fenced about with these thin walls of clay! walls, that every Ague shakes, every Dropsy drowns, every Fever fires, every Danger batters; one Fort indeed there's in it, the heart, but that so feeble, as 'tis in a continual trembling, a palpitation not more for breath than trouble, Psal. 38. 
Psalm 38.10.  watchmen too it hath, eyes placed in a Tower, the Head, but neither foreseeing or preventing mischief; at best exercises, either dim or drowsy. The Soldiers of it, the Hands, oft treacherous, advantaging the Enemy, and by sins wounding his own Bosom, while in all this extremity his Carriages the Feet are unable to convey him from surprisal, or keep him from being captive to the grave: so weak a City man is, that even worms do conquer it 
* Plinius Nat. Hist.  Pliny tells us, for a wonder, of a City undermined by Coneys; but worms triumph over this, and scarce ere glory of the victory. What is it trow, Philosophers call Man a little world for? is it because he hath such Earthquakes in him, so many colics and Palsies? is it because he hath such Thundering, 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: nay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a great world of weaknesses (God knows) borne the most helpless of all creatures, and lives the sport of every least distemper: how seasonable here for man is Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 
2 Cor. 11.29.  11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who is weak, and I am not weak: yet put the case (with David) he be so strong, he come to eighty years, yet is it no continuing City, but a doubled misery, labour and sorrow: 
Psal 90.10.  Psal. 90. non habemus, we have here no continuing City, no City of strength.  
Secondly, 
A City a figure of unity. Man no continuing City. Psal 122 3.  a City is a figure of unity. Psa. 122 jerusalem is as a City that is at unity with itself: 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! we have no such City, no continuing unity, but rather here, continual discord, witness too many unquiet Families, our clamorous streets, and the revenging Hall: indeed, so deep root hath that envious man's 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; 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 seamelesse Coat of our blessed Lord now a days, 
Want of unity in the Church.  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! at one side the insulting Papist, at other the murmuring Praecisian! while I speak of love, I will not straight wish both cut off that trouble us, but as our charitable mother-Church hath taught us, pray, Lord forgive our Enemies, persecutors and slanderers, and turn their hearts; for Religion hath no such scandal as this want of union: And for the Commonwealth, how full of jars and contentions? 
●rigida pugnahan Calid●. Ovid. Met 1.  The Elements, fire and water not at such strife as men, sure that Prophet spoke of our times, Ephraim against Manasseh, Manasseh against Ephraim, and both against juda. Isai. 9.21. 
Isai 9.21.  all so captious of indignities, so apprehensive of all trespasses, such going to law for trivials; 
Histor.  that what was anciently said of the friars of this Realm (with a little variation) may be said of the Lawyers, Those lived of the Ignorance, 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! 
Lib. 50. Ecc. Hist.  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 diligunt Christiani, 
* O foelix hominum genus, s●●vestros animos am●r, quo Coelum regitur, regat: B●et lib. 2. con. john 13.35.  observe but how they love each other, how fast those brethren hold the bands of Amity: and the same distinction gives the Bishop of our souls: Hereby I know that you are my Disciples, if you love one another. John 13. But how are we degenerated into Nabalisme? love fled, and not so much as friendship left: very Heathens and Jews had both their Amicorum paria, their golden pair of friends; as David and jonathan whose souls were knit together: Theseus and Pirithous, who durst exchange their bosoms, and be the mutual sewers of their flowing Hearts. But hard it is among Christians now to find such Unity (as the Apostle says) I speak this to our shame; Now love sits on the lips, and can soon take her flight, frothy Courtship, 
Humane friendship frail.  judas kisses, Ehuds' embracements are the friendships of this age; or if any be more real, yet are they oft leavened with inconstancy, and like the leagues of war, hold but for their own hopes and ends; very Marygolds that follow but the Sun, and close against the clouded Evening: Now for the Cor nescium tomerare fidem! that Heaven-borne spirit that dares be faithful, in spite of all the shuffles the rude world puts on him, dic musa virum, that knows not upon any urgencies to violate devoted friendship (yet to keep words, is a qualification of a Saint, 
Psal 15.4. Prov. 31.10.  Psal. 15.) but such an one, were as great a rarity as salomon's. Prov. 31. nay the Text concludes it an impossibility, non habemus, we have here no continuing City, no City of unity.  
Thirdly, 
A City an emblem of safety. Man no continuing City.  a City is an Emblem of safety, of safety by consequence, as before of strength, indeed our safety is by Defence, That by strength, & both by such well-fenced Cities (as instrumental means:) in the 35 of Numbers you read of Cities of Refuge, 
Numb. 35.6.  Cities where very Delinquents might find safety: But we have none such here, 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 fain see that Place, that could wall out a Famine, or a Pestilence, I'm sure Samaria was a well-fenced City, and yet both these entered it and wellnigh unpeopled it. 
1 King. 18.  1 Kings 18. nor need we go so far for sad Examples. They have lately entered our own Cities, one keeping still Possession, no Fences here are Iudgm●●t-proofe, not Argob's Cities, let them be walled as high as heaven, Deut. 3. 
Dent 3.5.  a shower of vengeance, 
Saloimus.  Hell out of heaven shall rain down on Sodom, be it ne'er so well immured. 
I●sh 6.20.  and indeed who dares put Confidence in a City-walls that hath but ever read or heard of jerico. An Arm of flesh is but a bruised Reed, no Safety either in Horses or Chariotts; Pharaoh found one of them (as David says) a vain thing to save him, Exodus 14. 
Exod 14.25.  where his Charriotts hurried the faster to destruction for their wheels being off, and what safety in the multitude of an Host Zenacherib will tell you, whose Confidence was as great as his Army. 2 King 19 one hundred fourscore and five thousand slain in one night without an enemy: 
2 King. 19 35.  Cautior Exemplo Tu. Each one take heed that we do not repeat this Error, this impious Presumption; as I fear, too many of this Kingdom do, Relying too much upon Earthly Force; misattributing our long peace and safety to the populousness of this Nation, and admired Shipping of our Moated-Island: God is not in all their thoughts, like the proud Emperor that cut off the heads of all the Gods in Room, 
Nero.  and caused the Image of his own be set upon them, We sacrifice to our own sword and spear, when 'tis the Right-hand of the Lord that bringeth mighty things to pass: 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; I, may share in that doom of Tyre against the ships of Tarshish Isa. 
Isai. 23 14.  23. Be still ye that dwell in the Isles, who are called the strength of the Sea, whose Merchants are as Princes: howl ye ships of Tarshish, for your strength is laid waste. 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 acknowledgement there, 
vers. 11.  vain is the help of man. v. 11. God will have the glory of our welfare, and fit he should, since he is the author of it, who else live here 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: how often therefore and how justly does David call Him Rock and Refuge, Strength and Tower, Castle and Fortress: Conclude we then with him. 
Psal. 4.8.  Psal. 4. Thou Lord only makest us to dwell in safety, who have else no continuing City here, no City of safety.  
Last of all, 
A City an emblem of rest. Man no continuing City. josh 21.  a City is an Hieroglyphic of rest, and therefore in the 21. chapter of joshua 'tis said, God gave his people Citles which they builded not, and rest round about them: nay, eternal rest itself borrows an expression from the name of City. 'tis called The new jerusalem, 
Heb. 12.21.  the City of the living God. But man is no Citizen of this, as 'tis a representative of rest, his life a giddy-wheele; the Orbs, the Clouds, the Winds, the Rivers not so full of motion (his Body's 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, if best employed, is subject to be tired: even Reading is a weariness (says the wise Man) and there's no end of many books (unless an 
Eccles 12.12.  end of their Author.) But if this Mill grind empty, have not the mind good things to work on, and how does it set itself on fire! on fire of hell, by sinful and cupidinous Revolutions! what mischief leaves it unimagined on the Bed, unpractised up! how full of all contemplative uncleanness! even to the making up that sinful Climax. Genesis 6. 
Gen. 6.5.  The Heart of Man, the Thoughts of the Heart, and Imaginations of the Thoughts, are all evil, evil only and continually no rest from sinning: and thence how restless, 
Conscientia sraenum aut slagellum.  (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; not only audible to us waking, but interrupting of our best repose: Job 7. 
job 7.13.  when I say my Bed shall comfort me, and my Couch shall give me rest, than thou frightest me with Dreams, and terrifiest me with visions: Enough to make one wish with David, one's own Metamorphosis, Psa. 55. Quis dabit Pennas Columbinas! 
Psal. 55.6.  Oh that I had wings like a Dove! for than would I fly away and be at rest: at rest from the distracting cares that follow this vain world's affairs! at rest from the impetuous solicits of the flesh! at rest from the importunate temptations of the Devil! at rest from the refractory impieties of wicked company! all which make every honest David sigh out here, Vae mihi misero, Psa. 120. Woe is me, 
Psal. 120.5.  that I am constrained to dwell in Meseck, etc. Thus is our life a tossed Ark, tumultuous without, sick within; and the poor soul (like Noah's restless Dove can find no ground to fix on, 
* Inquietum est cor meum donec requiescat in te. Reu. 14.13. job. 14 2.  till she return from whence she flew at first; and then indeed she rests, rests from her labours, so says the Spirit, Revel. 14. but here, hath no continuing City, no City of rest. job sums up all my particulars, chap. 14. v. 2. and the total is, Man borne of a Woman, is but of few days and many troubles, he cometh up like a Flower and is cut down, he never continueth in one stay (there's the Text in Paraphrase) hath no continuing City. And having thus demolished this earthly City, how can we now choose but (with 
* Livius.  Metellus sacking Siracuse) lament the transient vanity thereof, and bewail our strong desires of so weak an object, as no continuing City.  
But least a too long discourse here contradict my Thesis, and prove it a continuing City, I pass the Plainteifs and their wants, to take a glance, by way of application, on their place of straits, the Vbi, 
Text.  where we are so indigent, and that's Hic, Hear.  
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, and fare above the reach of any mutability; 
Bernard.  but as Saint Bernard says, surrexit, non est hîc, this is in the City that's above, it is not here: This place is the Moon's chief Regiment, 
The Vbi where we are straightened.  her very exchange (as it were) to vent all her varieties (constat genitum nihil,) save alteration nothing continues here.  
Earth (you see) is the least of Elements, and to the Heavens, no more than is a single Atom to the Sun; an infinite substance then (such as the soul of man is) needs must be straightened here: this little circle can never fill the hearts vast Triangle, thât nothing but the Trinity: vain therefore the continuing here: 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 here, statio malefida carinis. 'tis 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! here, where mirth is but apparent, grief is real: where we eat the bread of carefulness, 
Panis noster lapidosus.  mingling our drink with weeping, all our actions with sinning, this is our diet here! here where we only taste of joy, but glut in sorrow; we walk in happiness, but journey in calamity, this is our travel here! here, where riches are but thorns, honours but pinnacles, and pleasures 
* Habet omnis hoc voluptas, stimulis agit feventes, apiumque par valantum, etc. Boet. de Con. Dan 232.  Bees that leave more sting than honey: these are our treasures here! 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, and legs of iron, yet are the feet of clay: let one be honourable, another rich, a third beauteous, a fourth ne'er so vigorous, yet are the foundations of them all but clay, and a small stone from out the sling of death does break and liken them to dust: and this the end of all things here.  
Now, me thinks, by this time, we should be all of holy Monicas mind, St. Augustine's pious Mother, who (as he tells us) having thus discoursed over the frailty of the world together, melted into this expression: 
* Quantum ad me attinet, nullâ re jam delector in hac vitâ. Quid hîc facio? lib. confess. c. 10. job. 14 14.  For mine own part (says she) I am now delighted with nothing in this world, and what do I longer here but practise jobs attendance? So after all this colloquy of ours (anatomising the vain world) what can you find here worthy your affections? not worthy your disdain? Quid hic facimus? then what do we do here, here in our unsatisfied desires? our eager prosecutions? treasuring for the Moth and Thief, like Spiders, spending our bowels to catch Flies, 
Menott.  and (as Menott says of wily Hunters) losing an Horse of price in pursuit of an Hare worth nothing; here being neither City of Strength (you see) nor City of Unity, nor City of Rest, nor City of Safety: no continuing City; what do we then here, 
Ixion. Alexander's question.  grasping of a Cloud for juno! '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, as frequently is took for Heaven itself: an Astronomer, he answered 'twas the Sun, that world of light so 
* The Sun bigger than the earth 166. times according to Eustach. and others. Luk. 14 33.  many times bigger than the earth; a Parasite tells him his own victory: but an honest Moralist that stood by, affirmed the greatest thing in the world, to be an heart that could contemn the greatest: well said Philosopher, answered as though he had heard Christ himself preach on that fourteenth of Luke: Quicunque non reliquerit omnia, who so forsakes not all (in competition 〈◊〉 me) is not worthy of me, 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, (than 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 here? like Davia, thirst for better waters Psal. 42. 
Psal. 42.1.  and yet as 'twas with Monica, unum erat, etc. one thing there was that made that female Saint desire a little longer continuance here; sc. her son's conversion, and to see him baptised a Christian. So one thing must our soul desire of God, that we may live to see that christened, baptised in the tears of penitence; and then quid hic facio, away to our continuing City; what do such Eagles here, when as their Carkeise is in Heaven? indeed what do we so long, looking on this Terrene-globe? whose Zones are all intemperate (freezing charity, or scorching envy, avaricious drought, or riotous profuseness) whose parallels are equal, cares and fears: whose Circumference is vanity, and Centre is corruption.  
Respicite jam Coeli Spatium & definite aliquando vilia mirari. 
Boet. l. 2. Con.  Hark how the Philosopher calls us off, behold now the beauteous frame of Heaven, and desist at length to admire base earthly things: 
Transitus in 2. gen.  let the body's figure be the soul's tutor, and a sursum oculi teach sursum corda, an elevated eye an upright heart: the heart to seek that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Continuing City, the eye to look for one to come: and that's the second General, the Celestial Sphere of this same Christian-Map. We look for one to come.  
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, and such as dare to hasten it. 
Mors malorum remedium, miseriarum finis. Cicero.  Vitae prodigiosè prodigi, desperate unthrifts of their Blood, only to period their Miseries; yet some of Them in general Notions dreamt of the Souls Immortality: huc Ethnici, says Lorinus, 
In locum.  thus fare shined the dim Light of Nature, here were their Herculean Pillars; But with any Endeavour of good works to seek, or With the Eye of Faith to look for one to Come; This is a regenerate Man's Plus Vltra: Haec Fides, haec Spes est Christiana, This only is a Christians Hope, the Child of propagative Faith: what a strange Close was that of dying Adrian. Animula Vagula blandula, 
Auson Epigram.  Hospes Comesque Corporis, Quae nunc abibis in Loca. Little wand'ring merry Spirit, Body's Guest, and Want to cheer it, what Place shalt Thou now inherit! etc. alas! 
* Virtutes Ethnicorum sufficiunt ad ornandum vitam humanam, non obtinere vit aeter. Aug.  Heathens find but diminutive Comfort at their death, treading those unknown Paths with unprepared Feet, going from one Darkness to another, oh! How may we ever bless God for our vocation, our double Light of Grace and Knowledge, when the Most Learned of them go Hence with a Nescio quo Vado: 
* As it is reported of Aristotle, Ens entium miserere mei, &c job 19.25.  I know not whither I go: whereas the meanest Christian with a jobs Faith Exulteth. Scio quod Redemptor Vivit. I know that my Redeemer liveth, and therefore Egredere Anima. Go forth my cheerful Soul, 
* Hilarions dying speech.  and fear not now to go to Christ, whom Thou so long hast Served: 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 
Matth. 9.23.  and our just Lord requires but according unto what he gives. Luke the 12. 
Luke 12.48. The fearful state of Heathens.  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; and the Law so written in their hearts; I Fear, that Suppressing those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inhaerent Evidences of Nature (which Saint Paul Calls withhoulding of the Truth in Unrighteousness, 
Rom. 1.18. and from thence to the end.  Rom 1.) does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render them inexcusable (as the Apostle Saint Paul argues strongly in that forecited Chapter) Nullum aliud Nomen: Acts. 4.12. there being no other Name etc. but not to make ourselves inexcusable by judging an other, Sub judice lis sit, This we leave to the great judge of All, Revealed Things to us; albeit we say not what becomes of Them, Yet to our grateful Comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know (saith he) that when this Earthly Tabernacle of ours shall be dissolved, we have a Building not made with Hands etc. 2 Cor. 5. 
2 Cor. 5.1.  Futuram Expectamus, we look for One to Come: 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. Matth. 20. 
Matth. 20.16.  All are Baalamites and desire the Death of the Righteous, but vainly, unless They live the Life of Him; 'tis stolid to Expect an End without the Means. To look for this same City and not seek it: indeed this Expectamus is too slack a Word, Inquirimus says Beza and the Vulgar, better: and the Original is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any Lazy Confidence should think to gain it, as God Knows thats all the Evidence Many have to show for it, I hope Well; but for all this Hope (if no endeavour else) the Heart may break: No, nor is it Faith Can look for't unless operative (we Patronise not Solifidianisme, Our Adversaries scandal us) our Faith Cries out like Rachel, give me Children, 
jam. 2.20.  or I die: james 2. But such a Faith as works by Love, maketh our Hope infallible, of Finding what we seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we seek one to Come.  
Seek then, is a word of Labour: bidding us with the Apostle, 
Phillip 2 12.  Work out our Salvation, Phillip 2.12. work, 'tis not a Feast or a Feather-Bedd will bring a Man to Heaven, non sic itur ad astra. Our jehovah will not as the Poets jove did into Danae's Lap, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum operandi.  rajne down this golden Purchase into our Bosoms: no, no Drones shall Ever taste the Honey of that Hive but those industrous Bees alone that seek it; a Sharp reproof for Idleness, that Gate of all Impieties, a Whipp of Scorpions for the Sluggards Back. Pro. 6. who like the Spouse, 
Pro. 6.10.  in Lectulo quaesivit Quem amavit, Seeks no farther than his Pillow: but she found not her Beloved there; 
Cant. 3.1.  as little They stretching on their beds of Ivory,  find his Benefits whose Bed was but a Manger; but Ruin suddenly, 
Pro. 6.15.  for their not seeking, finds out Them. Pro. 6.15. Idleness you know, it was denominated those Virgin's foolish, and excluded them both the Chamber, and the knowledge of the Bridegroom, 
Matth. 25.10.  Matth. 25. Thus slothful persons (like Arrows from a feeble bow) fall short of what they aim at, and with Esau come too late to ●●une the blessing Gen. 27. 
Gen. 27 30.  Diligence invites ablessing; you see, Moses keeping watch over his flock by night, is graced with visions, Exod. 3. 
Exod. 3.4.  a sight of Him whose vision is beatifical, and Saul seeking his Father's Asses finds a kingdom 1 Sam. 9 
1 Sam 9 20.  and David is taken from following the Ewes great with young, and made the great Shepherd of Israel, Psal. 78.71. Diligence invites a Blessing. 
Psalm 78.71. Diligence invites a blessing; Idleness temptation.  whereas on the contrary, Idleness allures temptation, tempts the Tempter; while David exercised himself in God's Law day and night, all went well with him, he feared not what either man or Satan could do to him; but when once he ascends his wanton prospects, and loosens the reines unto his idler senses; the Devil soon changes his title, and makes him a man after his own Heart, wraps him in a double snare of Murder and Adultery; and after these, how justly he complains, 
Psalm 6.7.  mine eyes are dim, when there's such a pearl in one and the other blood-shod! So ask but the Poet's Aegisthus and many of his Disciples in these times, 
Quaeritur Aegillus quarè sit factus adulter? i● promptu causa est, etc. Ovid.  what fills their name and bones with early rottenness? and shame (if any left) will soon write the cause upon each forehead, Desidiosus cram: indeed, it is the sitting bird that is the Fowler's aim, the envious man sows his tares while the Husbandman sleeps; and hell itself is beholding to Idleness, not only for company, but for a description, being called Stagnum (i) a Lake, 
Rou 21 8.  a standing water: there's an old Apologue how once the Elements contended for priority; the Fire most active got supremacy, the Agil-Aire won the next Regions, the ambitious waters flow to overtake them, 
An Apologue of the Elements.  while drowsy Earth sat still the while, and therefore is ere since disgraced with the lowest room; no sin so unnatural, as Idleness: in a word, the idle man's the Devil's cushion, whereon he sits and takes his ease, while the well-busied heart is Officina Dei, the Shop or Workhouse of the Almighty: Then Da vacuae menti quo tencatur opus, 
Ovid.  let ever some good act or other be as an Anchor to the floating mind; Sedulity becometh even our civil callings, but for spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith th' Ap.) Give all diligence to make your calling and election sure: 
r Pet. 10.  2 Pet. 1. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We seek one to come.  
But, because 'tis necessary a seeker should have eyes as well as feet, knowledge as well as industry (lest, 
jam 4.3.  as the perverse jews, you ask and receive not because you ask amiss) consider modum quaerendi, 
Quaerendi modus.  the manner how to seek: and that is Renefaciendo & Patiendo, by doing good, and suffering evil: Doing good, Facere est Naturae sed benefaccre est opus gratiae. To be active is the work of Nature, but to do well is an effect of Grace, and cause of prosperous reward, as holy Moses intimates to Israel. 
Deut. 6.18.  Deut. 6. Do ye that which is good in the sight of the Lord that you may prosper: Do you that which is good, and that you may do chief with these two instrument, 
The two chief instruments of doing good.  Linguâ precante & Manu succurrente: by a praying tongue and a relieving hand: Charity and Prayer are the swiftest wings, on which the soul can mount to Heaven.  
First, 
Prayer.  Prayer is the jewel of God's ear, the Dialogue 'twixt 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 strait way granted, 'tis but to glorify our patience? yet sometimes (I confess) our Prayers like exhalations drawn up here, may fall elsewhere in fruitful showers, may light on our posterity: But fervent prayer never goes uncrownd, ad sanita●em si non ad voluntatem, still heard in a proportion to our welfare, though not always answered according to our wills: Prayer is the sole Phoenix of the Graces, from out the Ashes of whose spicy Nest, revives a Bird of Paradise; This can make an Arabia petrosa as happy as her other Sister, for stony hearts can give us hearts of flesh. Ezech. 11. 
Ezech. 11 19  There is a kind of an omnipotence in prayer, it locks and opens Heaven 
* O●atio Clavis Caeli. August. 1 King. 18. c. 5 7. 2 King. 4 33.  1 King. 18. renews society 'twixt parted souls and bodies, blows down the walls of jerico, 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 Sodom, God himself can do nothing till praying Lot is gone. Gen. 
Gen 19 22.  19 And 'tis remarkable in that Dialogue 'twixt God and Abraham, Gen. 18. 
Gen 18.  how God there desisted not from granting, till Abraham first left off petitioning: and therefore (as the Apostle wishes) Pray continually, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) 
1 Thes. 5 17.  either (statis temporibus) at constant times of public and retired devotions: or else continually, sc. per verba aut opera, by good words or works; for indeed no circumstances can exclude prayer, and besides Quaevis bona actio quaedam oratio, every good action is a kind of supplication: Seek therefore by doing good, and that first by Prayer.  
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; 
1 Cor. 13.1.  according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Let any zeal make what noise it will, speak it the tongue of Men and Angels, yet without charity, 'tis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tinkling, not a wel-tuned Cymbal: Let therefore the praying tongue say to the relieving Hand, 
Ruth 1.16.  as Ruth to Naomi, whether thou goest I will go, and where thou dwellest I will dwell. 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 t'other but of little use; yet both together make themselves complete: For God (like Isaak Gen. 
Gen. 27.  27.) will feel the hands as well as hear the voice of whom he blesseth; Pliny tells us of the Eagle, 
Plin. nat. Hist.  that she knows her young ones by their eyes, their perspicacy, and unless they can outface the Sun she rejects them as a bastard-brood: but God knows his children by their hands, their liberality: and whom he finds (like jeroboam) withered-handed close-fisted, he counts them but degenerate sons, and will disinherit them of his heavenly kingdom, yet will give them a portion, 
Eccles. 11.1.  I tremble to say where: cast then thy bread upon the waters (i) relieve the needy, whose multitude and weakness terms them so, and after many days (for Heaven will never forget it) thou shalt find it: I, flowing to thee like rich merchandise with blessed increase: Miscris suppressa levate Pectora: each one that that craves an alms, is an arm stretched out from God, who hath another hand as ready to reward, as that was to receive ('tis Salomons) who so hath mercy on the poor dareth to the Lord, & indeed, but dareth, 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, 
Pro. 19 17.  how coldly would his altars lie!) the calves of our lips and offerings of our hands are now all he challengeth, and therefore to do good, and to distribute forget not, these are the pleasing sacrifices. Part with some of that which long you cannot keep, 
Quas dederis solas semper habebis opes. Luk. 16.9.  to gain that which you can never lose: 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 shall be one day said, red rationem, and believe it, none shall make a better reckoning at the last great Audit, than the charitable man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love covereth a multitude of sins, 
1 Pet. 4 8.  1 Pet. 4. and this indeed the judge himself attestates Mat. 25 Christ there describing his last genral sessions, seems to take notice only of works of mercy, 
Works of mercy only inquired of at the day of judgement. Matth. 25.30.  there's no talk of your frugality 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 happiness, venite benedicti, Come you blessed, etc. Charity is via ad regnum si non causa regnandi, the way unto the city that we seek, though not the worth of it. seek therefore by doing good, & that linguâ precante et manu succurrente by Charity and Prayer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text.  
It follows next Patiendo, how by suffering evil we ought to seek: by suffering, For thereunto are we called (saith th' Ap.) 
1 Pet. 2 21.  Christ also suffered for us leaving us an example, that we should follow his steps. And two ways likewise must we suffer, sc. Sustinendo & Abstinendo: by bearing and forbearing in which two things (says Epictetus') the sum of all Philosophy, 
E●ictcti Enchirid.  and I may add (almost) of all Christianity consists. First Abstinendo, in forbearing Intemperance, all luxurious riot and excess: 
Hypocrates.  Mater virtutum. Abstinentia, 'tis both the Mother and the Nurse of virtues, Hypocrates his Aphorism's true on both sides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diseases both of Body and Mind, for the most part, own their original to fullness and redundant numors, 
Patiendi modus.  and indeed where Satan tempts one fasting, he tempts a thousand full, & therefore abstinence is the best cure of both: and oh how well had it been for their posterity, had but our first parents been acquainted with this virtue in Paradise! then for aught I know they had still been there, then I'm sure, had not that same one man's meat proved so all others poison: but ever since we matrizare (from that first Mother of ours all our vicious long) we likewise hunger after superfluities and forbidden fruits, not contented with enough are too indulgent to our wanton Genius, 
Abstinentia fraenum vi●iorum.  witness the Plures Crapula quam Gladio, truer now than ever. Intemperance bringing not only gray-hairs but green years with sorrow to the grave! For how soon do immoderate potions (like much water on a little fire) extinguish natural heat, and as soon do intemperately devoured-Meats (like much fire, a little water) drink up the radical moisture? and here that Iudalisme's seasonable ad quid perditio haec? what need this waist, wast of food, wast of feeders? 
Avidis, avidis Natura parum est. Sen. trag.  Naturae parum appetitui nihil satis: a little contents nature, but nothing satisfies opinion: quantos illa morbos, sighs Boeti●s. 
Lib. 3. de con.  How fast doth 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: So that the intemperate are of the number of David's wicked ones, qui vix dimidiabunt dies suos, 
Psal. 55.33.  that scarce live out half their days, and how ever not by the laws politic, yet by the Divine statutes, each of these is felo de se, by double guilt his own self-murderer, be not therefore like that Image of intemperance 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian's scoff, behold she- Sardanapalus.  Sardanapalus, whose effeminate luxury bereft him of his Kingdom, lest it bereave you of a better, of the City that you look for: 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 he gloried but of one; and being asked of which, Inimicorum inquit, nequissimum devici, carnem meam: the greatest victory (saith he) that ere I got, was in subduing that greatest enemy mine own flesh. I close this with Saint Peter's dehortation, and in his wooing language. I beseech you Brethren abstain from fleshly lusts which fight against the soul. 1 Pet. 2. 
1 Pet. 2 12.  Seek Patiendo by suffering, and that not only Abstinendo, by forbearing, but likewise Sustinendo by bearing evil.  
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: are we not all members of that Head which was crowned with Thorns! the parts then must look to sympathise together with it, 
Bern.  non per unum foramen caput per aliud membra: the Head enters not by one passage, the members by an other; but all go into Heaven at the same straight gate: Porta tribulationis porta Paradisi, the Red Sea is the way to Canaan (hâc itur ad superes) Mount Calvary to Tabor: per varios casus, per tot discrimina. through many tribulations must we enter into that Kingdom, 
Act. 14.22.  Act. 14. Affliction (like the Toad) hath a precious pearl in the head, how ever it appear ugly; no affliction is for the present joyous, but etc. Adversity is God's knife, wherewith he spareth not to lance whom it pleaseth him to heal, and those (like precious lems) are most beautiful after cutting: And albeit our earthly mother, this world, may perhaps for our affliction (with Raohel) call us Benonies sons of her sorrow; yet God our heavenly Father, will one day for our patiented suffering (with jacob) call us Benjamins, sons of his right hand; You know that of St. Austin. Deus unicum habuit Filium sine peccato sine flagello nullum. God had never but one Son, and that his only Son, without sin, but none without affliction; no not his beloved Son in whom he was so well pleased, 
Matth. 3.17.  Matth. 3. indeed the rather was he afflicted for that he was beloved, seeing He chasteneth whom he loveth, and scourgeth every son whom he receiveth, Hebr. 12. the Rod is the badge of Filiation: 
H●b 12.6.  and therefore Saint Austin notes in God, crudelis miserecordia, 
Crudelis miserecordia.  & misericors crudelitas, a cruel mercy and a merciful cruelty: the first when he permits the wicked to prosper in this life, as 'tis job 21. the wicked live, 
job. 21.  wax fat, and grow in wealth (saith he) but what ensueth: momento descendunt (a sad catastrophe) in a moment they go down to hell, v 13. 
v. 13.  a while they flourish (says the Psalmist) like a green Bay Tree, but anon (i) when their sins are ripe, they are cut down like the grass, and whither like the green Herb. Psa. 37. 
Psalm 37.2,  and this indeed is a cruel mercy, no marvel if the Prophet desired rather God's merciful cruelty, jer. 10. Correct me, 
jer. 10.14.  O Lord, yet with thy judgement, not in thine anger: The very Heathen could say, Plus hominibus reor adversam, quam prosperam prodesse fortunam: 
Boetius.  'tis better to have been afflicted, 
job. 5.17.  adverse fortune more profits man than smiling stars: and job as well as David had experienced it: Blessed is the man (saith he) the man, what man (think you) the man that's clad in purple and fares deliciously every day? no, that's not he: is't the man whom the King will honour, with the Ring, and Steed, and royal Robe? 'tis not he neither: what then, is't the man that hath caught this world in a pursnet, and by th'omnipotence of his gold, commands all the felicities that grow in Salomons walk sub Sole under the Sun? no, none of these, but beatus a Domino castigatus, blessed is the man whom God correcteth. To this purpose St. 
S. Augustine's dialogue in Soliloq.  Austin feigns a conference 'twixt God and himself, God personating a Merchant, and himself a chapman. Vaenale habeo (says God) I have merchandise to sell. Quid est? what is it? (says the holy Father) why Regnum Coelorum (says God) the Kingdom of Heaven: quo emitur (says Saint Austin) what's the price on't? Paupertate Regnum, afflictione Requies, Ignominiâ Gloria: For poverty (says God) the richest Kingdom; for momentany affliction, eternal rest, and for reproach, a Crown of Glory: since than our light affliction which is but for a moment bringeth us a more excellent eternal weight of glory, 
Rom. 8.18.  Rom. 8. Let us not refuse the chastning of the Lord, but (when he sends it) patiently suffer evil: and thus you have the duty Seek, Seek by doing good, do good by Charity and Prayer; and Seek by suffering evil, and suffer by abstaining all intemperance, and sustaining all afflictions: so run and you shall obtain, thus seek and you shall find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continuing City that we look for.  
And 'tis an object worthy all this pains: our best deservings undeserving it: take but a glimpse on't, 
1 Cor. 13.12. The object of our search.  for we can no more, here we see, as in a glass but darkly 1 Cor. 13. Consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstractly as a City, then as a concrete, One to come: First, you see, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a City, not a Wilderness, as is this world, where we are all in Pilgrimage to the Sepulchre: and behold here a most exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'twixt this same and the former City: 
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this City and the former.  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: but this celestial City is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made by Him who made the hands, whose Archtectour is the Almighty, these buildings therefore are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
john 14.2. 2 Cor. 5.1.  joh. 14. the abiding mansions, whereas those earthly ones are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 5. but Gourds, but fleeting Tabernacles: you remember other 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.  
1. 'tis a City of Strength, ask St. john else Reu. 
A City of Strength. Reu. 121.  21. the foundation all of Gold, the walls of Adamant, and its twelve Gates of Pearl, materials of the strongest; 
Psal. 103 20.  yet guarded with innumerable Angels that excel in strength, Psal. 103. garrisond with an Army of Martyrs, and governed by the Lord of hosts, indeed there can want no Strength where dwells omnipotence; here then were that an opportune desire, quis deducet me in Civitatem munitam? 
Psal. 60.9.  who will lead me into this strong city? & that the Text will if thou follow it.  
This too is a City of Unity, 
A City of Unity Charitas virtus viae & patriae.  the King of Salem's dwelling house; those Stars are the embroideries of Peace's Coat, and the gay-beames of Sun and Moon, but the bright smiles of Love Triumphant; Coelum charitatis patria: Heaven is the place where she was bred (Faith and Hope are low borne virtues to her 1 Cor. 13. 
1 Cor. 13.8.  here they begin and here they end. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this greater grace of love & unity (a stray indeed on earth) take up their eternal rest in Heaven, nay there were no Heaven without it: Concord here, ever flows and knows no ebb: springing from the undivided Trinity, unto the goodly fellowship of the Prophets, and communion of all Saints, quibus lux eadem, Cantio unica. who shining all with the same light of glory, breathe all the same incessant Halilujahs: None envying others happiness (vessels all full though of their several cises) None know either want or emulation. This jerusalem is the City at unity with itself, 
Psalm. 122.3. A City of Safety.  Psal. 122.  
Thirdly, 'tis a City of Safety (you see) strengthened beyond all opposition, & seated above short-armed danger: Altissima venti non perflant, no angry storm can shake the Cedars of this Libanus, or blast the Ascenders of this holy Mountain, here only may we cry, Peace, peace, all safety dwelling here; no enemies being left to interrupt it, Sin and Sorrow, hell and the grave, all conquered; conculcata pedibus, 
1 Cor. 15.27.  by him who hath subdued all things: yet were the world let lose against them, Christ's little flock need fear no ill; they are in such an hand, 
john. 10.28.  as who shall take them from him? Joh. 10. Etiamsi fractus illabatur orbis, Impavidos ferient ruinae. Let the world totter into its first Chaos, ruin should threaten them in vain, whom God makes dwell in safety. 
Psalm. 4.8.  Psalm. 4. This Canaan's full of secure Vines and Figtrees; the Prophet Zachary means this City, sure; when he says Men shall dwell in it, and there shall be no more destruction, but jerusalem shall be safely inhabited. 
Zech. 14.11. A City of Rest  Zech. 14.11.  
Lastly, all these speak Heaven a City of rest, where there is such Strength, and Love, and Safety, needs, must there be true security: I, heaven is the Centre of souls, as is the Earth of bodies, and only there they rest: there indeed being contentation adequate to the Souls capacity (no further search no more desire) whereas here, one 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacri, & cordis humani figura: quae sibi mutuo solùm sufficiant. Psal. 107 9  corner of the heart or other still is empty: ●ulcimentum innitenti, plenitudinem continenti sufficientiam Possidenti coelum praebet: Heaven satisfieth the hungriest soul with goodness, Psal. 107. And yet this heavenly rest is not to be taken (as some impious Spirits) only privatively, as a total cessation from all sacred business (for in that sense, Saints have no rest in Heaven) never ceasing to fall down before the Throne (saith S. 
Ren. 4.8:  john) never silencing their sacred anthems to the King of glory: but as Philosophy says of the Spheres, sc. motus iste eorum quies This holy motion is their endless rest, respect of all molest and wont troubles (which this world showers on them) here are they said to rest, 
Reu. 13.14.  and so says the Spirit, Reu. 13. they rest from their labours.  
And now could but divine contemplation transport you with Saint Paul, 
2 Cor. 12 2.  but snatch your souls awhile from out their earthly Tenements, & elevate them to the heaven we speak of! what glorious objects, not to be revealed, should you there behold? there should you see felicity walk hand in hand with eternity; and what this world can never show you, glory attended on by safety: Serenitas sine nube, Saintas sine infirmitate, 
August. de Civitat. Dei.  iucunditas sine moerore, pulchritudo sine deformitate, Sapientia sine errore, vita sine morte. there'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, and life beyond the reach of death. Deum sine fine videbimus, sine fastidio amabimus, sine defatigatione laudabimus (as that Father sweetly warbles.) there shall you see th' Eternal eternally, One whom all shall love without satiety, and unwearied praise him continually: there likewise should your ears with equal happiness banquet themselves on the true celestial melody (sweeter than that feigned of the Spheres) sc. of Halilujah-singing Saints & Angels: there should you find, concursun omnium bonorum, as 'ttwere an happy Marriage, a conflux of all the Goods united; so that there's nothing absent that you could wish present, nor any thing present that you could wish absent, 
Psal. 87.3.  here 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.  
But yet this happiness is too much for the present brevior voluptas, in this life pleasure is the shorter Twin, 
Christiani Messis in Herba. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and therefore (as an exercise of our hope and patience) 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we look for one to come: you see the industrious Husbandman reaps not presently, but (with a costly confidence) many days, weeks and months, waits at expectations gate; 
jam 5.  so must we (says Saint james) look for this precious seed, and have long patience for it; delay whets our desires and multiplieth our estimation: yet may not violate the rule of patience, 
Cicero de conso.  or anticipate the call of Nature; like him, that reading Plato's Book of the soul's immortality, made himself away to hasten to it; but such make more haste than good speed; Christians must wrap up David's sitio, and Saint Paul's cupio, in jobs expectabo. 
job. 14.14.  all the days of mine appointed time will I wait till my change cometh, and take the Apostles word for't, in due time we shall reap if we faint not. 
Gal. 6 9  Gal. 6. The Mariner too that man of hopes, the watery-ploughman (you see) endures his voyage ere he gains his freight (yet, 
Patience.  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 Elysium, we patiently must cut through winds and waves, not looking for our entire wages till our course be finished: yet in mean time, 
2 Cor. 1.22.  we are not without that Arra Spiritus, 2 Cor. 1. the carnest of our hopes, the co-assurance of God's Spirit with ours; I, we have here Heaven in the blossom, the fruit not till hereafter; here the harmonious feast of a good conscience, which is heaven inchoate, but for the consummation, futuram inquirimus we look for that to come: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. innuit certitudinem & durationem.  This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to come, intimates here certitudinem & durationem, both the certainty and duration of this supernatural City: the certainty, quia habet rationem promissi because it bears the force of a promise, and so it is Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God hath prepared them a City, 
Heb. 11.16.  the Saints then sure enough shall have it, since He hath prepared it, all whose promises are yea and Amen. 2 Cor. 1. 
2 Cor. 1 20. Psalm 89.3. The certainty of this City.  And if his word were not enough, we have his oath, Juratus sum per sanctitatem, I have sworn by my holiness (saith he) that I will not fail David for ever, Psal. 89. Et vae si Deo juranti non credamus, woe be to our infidelity, if we believe not the oath which he swore 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, but promise-keeping is God's attribute, David describes him by it Psa. 77. that keepeth his promise for ever. 
Psalm 77.8.  His performance and his promise differ not in essence, 
1 Cor. 15.58.  if in time, and therefore as St. Paul exhorts 1 Cor. 15. Brethren, be ye steadfast, and unmoveable, your Hope being not in vain in the Lord: we look for one to come, and that shall come we look for: I, and not only come, but ever shall continue; Futuram speaks the permanence, that while 'tis present, 
The duration of it perpetual  it shall be still to come: This Future knows not any preterperfecttense, years eating up days, ages swallowing years, time losing his prius and posterius, ne'er so much passed, yet ne'er the less to come: not like our poor joys here, fluunt & praeterfluunt, no sooner flow●d to us (almost) but ebbing from us: but a continuing City, stored with fullness of joy and pleasures for evermore, 
Psalm. 16.11.  Psalm. 16. evermore! more perennious than the gliding stream or constant Sun: 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. but these pleasures (like the right hand they wait on) remain for evermore: and this is our expected City, whose inhabitants, you'll say (by better title than they of Tarsus) may be called Citizens of no mean City. 
Act. 21 39  Act. 21. This is the Celestial Sphere, whose Zodiac is felicity, whose Constellations are degrees of glory, whose Poles, Joy and Eternity. And now you have the pair of Christian Globes, the Map of both worlds spread before you, that soul which travels them well over (this contempt of earth, and search for Heaven) shall make a happier voyage 
* Drake, or Cavendish, etc.  than those who Ring the Earth, shall be companions of a brighter Sun: without either cost or danger may discover fortunate Isles, whence (more than gainful) blessed returns.  
As this experienced Heroê hath already: in whom we find our Text again, with a fresh comment on't: his soul a fair example of the inquirimus, 
A Transition to the funeral occasion.  being fled unto the City that we seek for, and his body a demonstration of the Non habemus, witness 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 tell his good friends that he will meet them in heaven: yet hath he left us somewhat else behind him, than these shella of a fledged soul; sc. memoria justi, the blessed memorial of the righteous, which shall be had in everlasting remembrance. Psa. 112. I, 
Psal. 112.6.  now this box of ointment's broken, a sweet perfume's defused through this assembly, nay through the whole place of his abode and knowledge: a good name is like confections of the Apothecary (faith Solomon) or as music at a banquet of wine. 
Eccles. 7.  His than most full of pleasant Odours in the Nostrils of God and man, Vir verè insignis nec silendus nec dicendus subitò. One so full of worth and goodness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Silence may not bury him, Suddenness cannot express him; I wish his bright virtues here, but such an able Herald as himself was to emblazon them in their own colours; Nemo Ciceronem nisi Cicero: for my own part inopem me copia, I must confess, his store of merit tumultuates my expression, and sorrow is so i'll a Methodist, I scarce know where to initiate his Encomium, his just commendations, 
I● Epist. ad Eustoch.  unless (as St. jerom of his virtuous Paula) I begin with his beginning. Clarus genere Clarior virtute, he was genteild by blood and office, yet more ennobled by his virtue: as will appear sufficiently, if you consider (with me) according unto Nature and to Grace, and doubtless all of us may (by the way) find something worth our imitation, his mourning friends matter of consolation.  
First, Nature (you know) had been no stepdame to him, whether you look upon the house or the inhabitant, his body or his soul; one of them a goodly structure, a proper mansion for so divine a guest: as he was not like Galba, 
Plutarch in his life. 2 Sam. 14.25.  who is said to have had a good soul in a deformed body; so was he not like Abs●lon, who had an i'll soul within a comely body. But, tanto hospiti aptum domicilium. He was a Diamond set in gold, 
Nature.  his body and his mind (like Apples of gold in pictures of silver) each fitly made for other, and both to praise their Maker: but for that part of him which chief 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; 
He was Chester Herald above 20. years.  Chester now lamenting her deceased Herald, as we our loving neighbour: we, whose every tongue is still his ready Orator, acknowledging his deportment fair and full of sweetness composed of affection and discretion; respective of superiors, most affable to equals, soft unto inferiors, and lowly towards all:  
But what speak I of Naturals? 
Grace.  Grace was the Altar sanctified this gold: I, that made his soul 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. His conversation, to God-ward full of reverence, a practiser of public as well as private piety: a man after David's heart, that Ioved the place where God's honour dwelleth, 
His Piety.  witness his diligent frecuenting of this House of prayer; 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: and give me leave to wish the world fuller of such obedient Spirits.  
For himself, he no way had defaced that Tenement where God had housed his soul, nor yet oppressed the Tenant (i) was neither intemperate in body, nor passionate in mind; a mind gentle, full of soft answers, and (as the Apostle would have it) slow to anger, 
jam. 1.19.  his body a Vessel of sobriety not excess; 
His Temperance.  not washing out his Maker's Image with immoderate drinking (that Deluge of the Times) no Sacrifiser He, to any of those brutish gods, Bacchus, Venus, Epicurus. 
Rom 13.13.  but like a child of light, walking honestly as in the day. 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: I, 
His Charity.  many poor inhabitants of this Parish, for his charity, call him blessed; and not many weeks are past since they had a gracious taste on't: 
Pauper est Altare Dei. Are Heb. 13.16.  He knew the poor to be God's Altar, and therefore to distribute forgot not, but offered the wellpleasing sacrifice. Heb. 13.16.  
Thus did a good life approve him (in all the three relations, to God, his Neighbour and himself) an upright Christian; 
Act 24.16.  one well versed in Saint Paul's endeavour, Act. 24. To keep in all things a good Conscience, void of offence to God and man.  
And these being the premises, with a little Logic you may guess at the conclusion, 
Qualis vita Finis ita.  ex veris possit nil nisi verasequi. None other then a happy end could follow such a well-led life (for commonly one is tother's Echo.) His latter visitation, was indeed short and sour; 
His disease supposed an Apoplexy.  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: in all this languishment he sinned not, nor once charged God foolishly with his lips. job. 2. 
job. 2.10.  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, 
Psalm. 57.8.  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 herself 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: to give your imitation then a Character of him, 
The Character of him.  in a word. He was a zealous Christian, a faithful Friend, a comfortable Neighbour, a loving Husband, a tender Father, an affectionate Brother, a gentle Master, a sweet Companion: indeed living he was a Common good, and therefore now a common loss. Yet this may comfort his lamenting friends, that though his body is gone the way of all flesh, 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, 
His exchange.  Saints and Angels; and in stead here, of beholding vanity any longer, he looks upon the face of God himself, which none can see and not be blessed: thus to him, to dye is gain, 
Claudite jam rivos.  because to live was Christ. 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, 
Mortui non amissised praemissi sancti.  Planctus & ululatus sint inter saeculi homines. Let such immoderate grief be among hopeless men, that think their friends lost, and gone to a place of weeping. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And though (in such cases) we must permit you to be men, yet forget not to be Christians; Doleamus nostram vicem (as our Saviour to the Women) weep not for him, blessed soul, but for yourselves, for envy that yourselves are not so happy. 
In Epist. ad Eustoch  Non maereamus qaod talem amissimus, sed potiùs gratias agamus quod habuimus imo quod habemus, (sweetly Saint jerom) Let us not mourn as for one lost, rather be thankful that we have had so good a pattern, nay, that we still have him (says the Father) Deo enim vivunt omnia. For all still live in God, yea, though they die, and whomsoever he thus takes unto himself are still within the Family of the Church. Hear his last Farewell now, Valete omnes, omnes Me, suo quisquis Ordine, 
His Vltimum Vale.  secuturi. Valete. Farewell my friends, Brothermortalls far you well, that shortly (each in his own order) all must follow me: Fellow him then first in goodness, fight the good fight, keep the Faith, Finish so your course, as he did, and henceforth is laid up for you (what he hath now received) a Crown of Righteousness: 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: Which God, the Builder and Maker of it, grant us all (in his good time) through jesus Christ. To whom with the Father and the Blessed Spirit, be all honour and Thankesgiving evermore. Amen.  
— Tibi desinet.  
FINIS.   

Perlegi concionem hanc Funebrem cui titulus est (The Christians Map) eamque typis mandari permitto.  
SA. BAKER ex aedib. Londinens. Martii. 3. 1637.