soule which travels them well over this contempt of earth and search for Heaven shall make a happier voyage * Drake or Cavendish c. than those who Ring the Earth shall bee companions of a brighter Sunne without either cost or danger may discover fortunate Isles whence more then gainefull blest returnes As this experienc'd Heroê hath already in whom wee finde our Text againe with a fresh comment on 't his soule a faire example of the inquirimus A Transition to the funerall occasion being fled unto the City that wee seeke for 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 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 fledg'd soule sc memoria justi the blest memorial of the righteous which shal 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 musicke at a banquet of wine Eccles 7. His then most full of pleasant Odours in the Nostrills of God and man Vir verè insignis nec silendus nec dicendus subitò One so full of worth and goodnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Silence may not bury him Suddennesse cannot expresse him I wish his bright vertues heer but such an able Herauld as himselfe was to emblazon them in their owne colours Nemo Ciceronem nisi Cicero for my own part inopem me copia I must confesse his store of merit tumultuates my expression and sorrow is so il a Methodist I scarce know where to initiate his Encomium his just commendations Iâ— Epist ad Eustoch unlesse as St. Ierom of his vertuous Paula I begin with his beginning Clarus genere Clarior virtute he was genteild by bloud and office yet more enobled by his virtue as will appeare sufficiently if you consider with mee according unto Nature and to Grace and doubtlesse all of us may by the way finde 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 soule 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 soule in a deformed body so was he not like Absâ—lon who had an il soule 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 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 He was Chester Herauld above 20. yeares Chester now lamenting her deceased Herauld as we our loving neighbour we whose every tongue is still his ready Orator acknowledging his deportment faire and full of sweetnesse composed of affection and discretion respective of superiours most affable to equalls soft unto inferiours and lowly towards all But what speake I of Naturalls Grace 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 His conversation to God-ward full of reverence a practiser of publike as well as private piety a man after Davids heart that Iov'd the place where Gods honour dwelleth His Piety witnesse his diligent frecuenting of this House of prayer 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 give me leave to wish the world fuller of such obedient Spirits For himselfe hee no way had defac'd that Tenement where God had housd his soule nor yet opprest the Tenant .i. was neither intemperate in body nor passionate in minde a minde gentle full of soft answeres and as the Apostle would have it slow to anger Iam. 1.19 his body a Vessell of sobriety not excesse His Temperance 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 Rom 13.13 but like a child of light walking honestly as in the day 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 I His Charity many poore inhabitants of this Parish for his charity call him blessed and not many weekes are past since they had a gracious tast on 't Pauper est Altare Dei Are Heb. 13.16 Hee knew the poore to bee Gods Altar and therefore to distribute forgot not but offered the well-pleasing sacrifice Heb. 13.16 Thus did a good life approve him in all the three relations to God his Neighbour and himselfe an upright Christian Act 24.16 one well versd in Saint Pauls endeavour Act. 24. To keepe in all things a good Conscience voyd of offence to God and man And these being the premises with a little Logick you may ghesse 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 tothers Eccho His latter visitation was indeed short and sowre His disease supposed an Apoplexie 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 in all this languishment he sinned not nor once charged God foolishly with his lips Iob. 2. Iob. 2.10 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 Psalm 57.8 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 to give your imitation then a Charecter of him The Character of him in a word Hee was a zealous Christian a faithfull Friend a comfortable Neighbour a loving Husband a tender Father an affectionate Brother a gentle Master a sweet Companion indeed living hee was a Common good and therfore now a common losse Yet this may comfort his lamenting friends that though his body is gone the way of all flesh 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 His exchange Saints and Angels and in stead heere of beholding vanity any longer hee lookes upon the face of God himselfe which none can see and not bee blessed thus to him to dye is gaine Claudite jam rivos because to live was Christ 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 Mortui non amissised praemissi sancti Planctus ululatus sint inter saeculi homines Let such immoderate griefe bee among hopelesse men that thinke their friends lost and gone to a place of weeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though in such cases wee must permit you to bee men yet forget not to bee Christians Doleamus nostram vicem as our Saviour to the Women weepe not for him blest soule but for your selves for envie that your selves are not so happy In Epist ad Eustoch 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 nay that wee still have him saies the Father Deo enim vivunt omnia For all still live in God yea though they dye and whomsoever hee thus takes unto himselfe are still within the Family of the Church Heare his last Farewell now Valete omnes omnes Me suo quisquis Ordine His Vltimum Vale. secuturi Valete Farewell my friends Brothermortalls fare you well that shortly each in his owne order all must follow mee Follow him then first in goodnesse fight the good fight keepe the Faith Finish so your course as hee did and henceforth is laid up for you what hee hath now received a Crowne of Righteousnesse 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 Which God the Builder and Maker of it grant us all in his good time thorough Iesus Christ To whom with the Father and the Blessed Spirit bee all honour and Thankesgivings 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.
of so weake an object as no continuing City 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 Vbi Text. where wee are so indigent and that 's Hic Heere 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 and farre above the reach of any mutability Bernard but as Saint Bernard saies surrexit non est hîc this is in the City that 's above it is not heere This place is the Moones chiefe Regiment The Vbi where we are streightned her very exchange as it were to vent all her varieties constat genitum nihil save alteration nothing continues heer Earth you see is the least of Elements and to the Heavens no more than is a single Atome to the Sunne an infinite substance then such as the soule of man is needs must bee streightned heere this little circle can never fill the hearts vast Triangle thât nothing but the Trinity vaine therfore the continuing heere 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 T is 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 heere where mirth is but apparent griefe is reall where wee eate the bread of carefulnesse Panis noster lapidosus mingling our drinke with weeping all our actions with sinning this is our diet heere heere where wee onely taste of joy but glut in sorrow we walke in happinesse but journey in calamity this is our travell heer heer where riches are but thornes honours but pinnacles and pleasures * Habet omnis hoc voluptas stimulis agit feuentes apiumque par valantum c. Boet. de Con. Dan 232. Bees that leave more sting than hony these are our treasures heer 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 and legges of yron yet are the feet of clay let one be honourable another rich a third beauteous a fourth nere so vigorous yet are the foundations of them all but clay and a small stone from out the sling of death does breake and liken them to dust and this the end of all things heere 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 * Quantum ad me attinet nullâ re jam delector in hac vitâ Quid hîc facio lib. confess c. 10. Iob. 14 14. For mine owne part saies she I am now delighted with nothing in this world 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 like Spiders spending our bowels to catch Flyes Menott and as Menott saies of wily Hunters losing an Horse of price in pursuit of an Hare worth nothing heer being neither City of Strength you see nor City of Unity nor City of Rest nor City of Safety no continuing City what doe wee then heere Ixion Alexanders question grasping of a Cloud for Iuno T was 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 it selfe an Astronomer hee answered t was 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 contemne the greatest 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 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. Psal 42.1 and yet as t was with Monica unum erat c. one thing there was that made that female Saint desire a little longer continuance heer sc her sonnes conversion and to see him baptized a Christian So one thing must our soule desire of God that wee may live to see that christened baptized in the teares of penitence and then quid hic facio away to our continuing City what doe such Eagles heer when as their Carkeise is in Heaven indeed what doe wee so long looking on this Terrene-globe whose Zones are all intemperate freezing charity or scorching envy avaritious drought or riotous profusenesse whose paralels are equall cares and feares whose Circumference is vanity and Center is corruption Respicite jam Coeli Spatium definite aliquando vilia mirari Boet. l. 2. Con. Hearke 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 bodies figure be the soules tutour and a sursum oculi teach sursum corda an elevated eye an upright heart the heart to seeke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Continuing City the eye to looke for one to come and that 's the second Generall the Coelestiall Sphoere of this same Christian-Map Wee looke for one to come 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 such as dare to hasten it Mors malorum remedium miseriarum finis Cicero Vitae prodigiosè prodigi desperate vnthrifts of their Blood onely to period their Miseries yet some of Them in generall Notions dreamt of the Soules Immortality huc Ethnici saies Lorinus In locum thus farre shined the dim
Boetius T is better to have beene afflicted Iob. 5.17 adverse fortune more profits man than smiling starres and Iob as well as David had experienc'd it Blessed is the man saith hee the man what man thinke you the man that 's clad in purple and fares deliciously every day no that 's not hee is' t the man whom the King will honour with the Ring and Steed and royall Roabe t is not he neither 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 but beatus a Domino castigatus blessed is the man whom God correcteth To this purpose St. S. Austins dialogue in Soliloq Austin feignes a conference twixt God and himselfe God personating a Merchant and himselfe a chapman Vaenale habeo saies God I have merchandise to sell Quid est what is it saies the holy Father wy Regnum Coelorum saies God the Kingdome of Heaven quo emitur saies Saint Austin what 's the price on t Paupertate Regnum afflictione Requies Ignominiâ Gloria For poverty saies God the richest Kingdome for momentany affliction eternall rest and for reproach a Crowne of Glory since then 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 evill and thus you have the duty Seeke Seeke by doing good doe good by Charity and Prayer and Seeke by suffering evill and suffer by abstaining all intemperance and sustaining all afflictions so run and you shall obtaine thus seeke and you shall finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continuing City that wee looke for And t is an obiect worthy all this paines our best deservings undeserving it take but a glimpse on 't 1 Cor. 13.12 The obiect of our search for we can no more heer we see as in a glasse but darkely 1 Cor. 13. Consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstractly as a City then as a concrete One to come First you see t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City not a Wildernesse as is this world where we are all in Pilgrimage to the Sepulcher and behold heer 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 worke of mens hands and those that make them are like unto them of a facile dissolution but this coelestiall City is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made by Him who made the hands whose Archtectour is the Almighty these buildings therefore are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 14.2 2 Cor. 5.1 Ioh. 14. the abiding mansions whereas those earthly ones are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. but Gourds but fleeting Tabernacles 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 1. T is a City of Strength aske St. Iohn else Reu. A City of Strength Reu. 121. 21. the foundation all of Gold the walls of Adamant and its twelve Gates of Pearle materialls of the strongest Psal 103 20. yet guarded with innumerable Angels that excell in strength Psal 103. garrisond with an Army of Martyrs and govern'd by the Lord of hoasts indeed there can want no Strength where dwells omnipotence heer 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 wil if thou follow it This too is a City of Unity A City of Vnity Charitas virtus viae patriae the King of Salem's dwelling house those Starres are the embroyderies of Peaces Coate and the gay-beames of Sun and Moone but the bright smiles of Loue Tryumphant Coelum charitatis patria Heaven is the place where shee was bred Faith and Hope are low borne virtues to her 1 Cor. 13. 1 Cor. 13.8 heere they begin and heere they end But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this greater grace of love unity a stray indeed on earth take up their eternall rest in Heaven nay there were no Heaven without it Concord heer ever flowes and knowes no ebbe 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 breath all the same incessant Halilujahs None envying others happinesse vessells all full though of their severall cises None know either want or emulation This Ierusalem is the City at unity with it selfe Psalm 122.3 A City of Safety Psal 122. Thirdly t is a City of Safety you see strengthned beyond all opposition seated above short-armed danger 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 no enemies being left to interrupt it Sinne and Sorrow hell and the grave all conquerd conculcata pedibus 1 Cor. 15.27 by him who hath subdued al things yet were the world let loose against them Christs little flocke need feare no ill they are in such an hand Iohn 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 ruine should threaten them in vaine whom God makes dwell in safety Psalm 4.8 Psalm 4. This Canaan's full of secure Vines and Fig-trees the Prophet Zachary means this City sure 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 Lastly all these speake Heaven a City of rest where there is such Strength and Love and Safety needs must there be true security I heaven is the Center of soules as is the Earth of bodies and onely there they rest there indeed being contentation adequate to the Soules capacity no further search no more desire wheras heer one * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacri cordis humani figura quae sibi mutuo solùm sufficiant Psal 107 9. corner of the heart or other still is empty â—ulcimentum innitenti plenitudinem continenti sufficientiam Possidenti coelum praebet 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 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. Ren. 4.8 Iohn never silencing their sacred anthems to the King of glory but as Philosophy saies of the Spheres sc 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 Reu. 13.14 and so saies 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 soules awhile from out their earthly Tenements elevate them to the heaven wee speake of what glorious objects not to be revealed should you there behold there should you see felicity walke hand in hand with eternity and what this world can never shew 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 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 and life beyond the reach of death 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 there likewise should your eares w th equal happines baÌ„quet themselves on the true coelestial melody sweeter than that feigned of the Sphaeres sc of Halilujah-singing Saints Angels there should you find coÌ„cursuÌ„ omniuÌ„ bonoruÌ„ as t were an happy Marriage a conflux of all the Goods united so that ther 's nothing absent that you could wish present nor any thing present that you could wish absent Psal 87.3 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. But yet this happines is too much for the present brevior voluptas in this life pleasure is the shorter Twinne Christiani Messis in Herba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore as an exercise of our hope and patience t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee looke for one to come you see the industrious Husbandman reaps not presently but with a costly confidence many dayes weekes and moneths waites at expectation's gate Iam 5. so must wee saies Saint Iames looke 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 Booke of the soules immortality made himself away to hasten to it but such make more haste than good speed Christians must wrap up Davids sitio and Saint Pauls cupio in Iobs expectabo Iob. 14.14 all the dayes of mine appointed time will I wait till my change commeth and take the Apostles word for 't in due time wee shall reap if wee faint not Gal. 6 9. Gal. 6. The Mariner too that man of hopes the watery-ploughman you see endures his voyage ere he gaines his fraight yet Patience for the most part somewhat he receives before hand but his compleated payment not till hee 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 yet in meane time 2 Cor. 1.22 wee are not without that Arra Spiritus 2 Cor. 1. the carnest of our hopes the co-assurance of Gods Spirit with ours I we have heere Heaven in the blossome the fruit not till hereafter heer the harmonious feast of a good conscience which is heaven inchoate but for the consummation futuram inquirimus wee looke for that to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innuit certitudinem durationem This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to come intimates heere certitudinem durationem both the certainty and duration of this supernaturall City the certainty quia habet rationem promissi because it beares 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 Hee hath prepared it all whose promises are yea and Amen 2 Cor. 1. 2 Cor. 1 20. Psalme 89.3 The certainty of this City 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 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 but promise-keeping is Gods attribute David describes him by it Psa 77. that keepeth his promise for ever Psalme 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 bee yee steadfast and unmoveable your Hope being not in vaine in the Lord we look for one to come and that shall come wee looke for I and not onely come but ever shall continue Futuram speakes the permanence that while t is present The duration of it perpetual it shall bee still to come 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 yet nere the lesse to come not like our poore joyes heere fluunt praeterfluunt no sooner flowâ—d to us almost but ebbing from us but a continuing City stord with fulnesse of joy and pleasures for evermore Psalm 16.11 Psalm 16. evermore more perennious than the glyding streame or constant Sunne 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 but these pleasures like the right hand they wait on remaine for evermore and this is our expected City whose inhabitants you le say by better title than they of Tarsus may bee called Cittizens of no meane City Act. 21 39. Act. 21. This is the Coelestiall Sphere whose Zodiack is felicity whose Constellations are degrees of glory whose Poles Joy and Eternity And now you have the paire of Christian Globes the Map of both worlds spread before you that
Light of Nature here were their Herculean Pillars But with any Indeauour of good works to seeke or With the Eye of Faith to looke for one to Come This is a regenerate Mans Plus Vltra Haec Fides haec Spes est Christiana This only is a Christians Hope the Child of propagatiue Faith what a strange Close was that of dying Adrian Animula Vagula blandula Auson Epigram Hospes Comesque Corporis Quae nunc abibis in Loca Little wandring merry Spirit Body's Guest and Wont to cheere it what Place shalt Thou now inherit c. alas * Virtutes Ethnicorum sufficiunt ad ornandum vitam humanam non obtinere vit aeter Aug. Heathens find but diminitiue Comfort at their death treading those vnknowne Paths with vnprepared Feet going from one Darknes to another oh How may wee ever blesse God for our vocation our double Light of Grace and Knowledge when the Most Learned of them goe Hence with a Nescio quo Vado * As it is reported of Aristotle Ens entium miserere mei c Iob 19.25 I know not whither I go whereas the meanest Christian with a Iobs Faith Exulteth Scio quod Redemptor Vivit I know that my Redeemer liveth and therefore Egredere Anima Goe forth my cheerfull Soule * Hilarions dying speech and feare not now to goe to Christ whom Thou so long hast Seru'd 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. Matth. 9.23 and our iust Lord requires but according vnto what he gives Luke the 12. Luke 12.48 The fearefull 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 Deare and the Law so written in their hearts I Feare that Suppressing those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhaerent Evidences of Nature which Saint Paul Cals withhoulding of the Trueth in Vnrighteousnes Rom. 1.18 and from thence to the end Rom 1. does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 albeit we say not what becomes of Them Yet to our gratefull Comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 2 Cor. 5.1 Futuram Expectamus we looke for One to Come 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 Matth. 20. Matth. 20.16 All are Baalamites and desire the Death of the Righteous but vainely vnles They live the Life of Him T is stolid to Expect an End without the Meanes To looke for this same City and not seeke it indeed this Expectamus is too slacke a Word Inquirimus saies Beza and the Vulgar better and the Originall is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any Lazie Confidence should thinke to gaine it as God Knowes that's all the Evidence Many have to shew for it I hope Well but for all this Hope if no endeavour els the Heart may breake 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 Iam. 2.20 or I die Iames 2. But such a Faith as workes by Love maketh our Hope infallible of Finding what wee seeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee seeke one to Come Seeke then is a word of Labour bidding vs with the Apostle Phil 2 12. 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 Our IehoVah will not as the Poets Iove did into Danaes Lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum operandi rajne downe this goulden Purchase into our Bosomes no no Drones shall Ever taste the Hony of that Hive but those industrous Bees alone that seeke it a Sharpe reproofe for Idlenes 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 Seekes no farther then his Pillow but shee found not her Beloved there Cant. 3.1 as little They stretching on their bedds of Ivory e're find his Benefits whose Bedd was but a Manger but Ruine suddenly Pro. 6.15 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 and the knowledge of the Bridegroome Matth. 25.10 Matth. 25. Thus slothfull persons like Arrowes from a feeble bow fall short of what they ayme at and with Esau come too late to â—â—une the blessing Gen. 27. Gen. 27 30. Diligence invites ablessing you see Moses keeping watch over his flock by night is grac'd with visions Exod. 3. Exod. 3.4 a sight of Him whose vision is beatificall and Saul seeking his Fathers Asses finds a kingdome 1 Sam. 9. 1 Sam 9 20. and David is taken from following the Ewes great with young and made the great Shepheard of Israel Psal 78.71 Diligence invites a Blessing Psalme 78.71 Diligence invites a blessing Idlenes temptation whereas on the contrary Idlenesse allures temptation tempts the Tempter while David exercised himselfe in Gods Law day and night all went well with him hee feard not what either man or Satan could doe to him but when once hee ascends his wanton prospects and loosens the reines unto his idler senses the Devill soone changes his title and makes him a man after his owne Heart wraps him in a double snare of Murder and Adultery and after these how justly hee complaines Psalme 6.7 mine eyes are dimme when ther 's such a pearle in one and the tother blood-shod So aske but the Poet 's Egistus and many of his Disciples in these times Quaeritur Aegillus quarè sit factus adulter iâ— promptu causa est c. Ovid. 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 and hell it selfe is beholding to Idlenesse not onely for company but for a description being called Stagnum .i. a Lake Rou 21 8. a standing water ther 's an old Apologue how once the Elements contended for