the contemplative man whose affections are estranged from earth and seated in heaven makes use of whatsoever he seeth on earth as directions to guide him in his progresse to heaven His eyes are not like the Ambitious mans whose eye-sore is only to see others great and himselfe unadvanced nor like the Covetous mans whose eyes Tarpeia-like betray his soule seeing nothing precious or prosperous which he wisheth not nor like the Voluptuous mans whose sealed eyes are blinde to the objects of vertue but unsealed to the objects of vanitie seeing nothing sensually moving which he affects not nor like the Vain-glorious maâ—s who practiseth seldome what is good or honest for the love of goodnesse but to bee praised and observed Whereas the true Contemplative man loves vertue for vertues sake concluding divinely with the Poet This amongst good men hath beene ever knowne Vertue rewards herselfe herselfe's her crowne And for these light objects of vanity he as much loaths them as the Voluptuous man loves them and for coveting he is so farre from desiring more than he hath as he is indifferent either for injoying or forgoing what he already hath and for aspiring he holds it the best ambition of any creature to promote the glory of his Maker He is ever descanting on this divine ditty O how glorious things are spoken of thee O thou City of God! for his thoughts are sphered above earth and lodged in the Contemplation of heaven And if so be that he chance to fix his eye upon earth it is as I said before to direct his feet and erect his faith to the Contemplation of heaven For by consideration had to these temporall goods to use the words of a devout Father hee gathereth the greatnesse of the heavenly Councell comprehending by these little ones those great ones by these visible those invisible ones For if the Lord shew or rather showre so great and innumerable benefits from heaven and from the aire from the land and sea light and darknesse heat and shadow dew and raine winds and showres birds and fishes and multiplicity of herbs and plants of the earth and the ministry of all creatures successively in their seasons ministring to us to allay our loathing and beget in us towards our Maker an incessant longing and all this for an ignoble and corruptible body what how great and innumerable shall those good things be which he hath prepared for them that love him in that heavenly Countrey where we shall see him face to face If he doe such things for us in this prison what will â—ee doe for us in that Palace Great and innumerable are thy workes O Lord King of heaven For seeing all these are very good and delectable which hee hath equally bestowed upon both good and evill how great shall those be which he hath laid up only for the good If so divers and innumerable be the gifts which he bestoweth both upon friends and foes how sweet and delectable shall those be which he will only bestow upon his friends If such comforts in this day of teares and anguish what will he conferre on us in that day of Nuptiall solace If a prison containe such delights what I pray you shall our Countrey containe No eye O Lord without thee hath seene those things which thou hast prepared for them that love thee for according to the great multitude of thy magnificence there is also a multitude of thy sweetnesse which thou hast hid for them that feare thee for great thou art O Lord our God and unmeasurable neither is there end of thy greatnesse nor number of thy wisdome nor measure of thy mercy neither is there end nor number nor measure of thy bountie but as thou art great so be thy gifts great because thou thy selfe art the reward and gift of thy faithfull warriours Thus is the spiritually Contemplative man ever employed thus are his affections planted thus his desires seated caring so little for earth as he is dead to earth long before hee returne to earth drawing daily neerer heaven having his desire only there long before he come there Now to instance some whose profession was meerely contemplative having retired or sequestred themselves from the society of this world we might illustrate this subject with many excellent Patternes in this kinde as those especially who strictly professed a monasticke life becomming severe Enemies to their owne flesh and estranging themselves from conversing wittâ—man Which kinde of discipline as it was in respect of humanity too unsociable so in respect of themselves doubtlesse sweet and delightfull being so intraunced with divine contemplation as they forgot earth and all earthly affections Of this sort you shall reade sundry examples whereof one more memorable than the rest might be instanced in him who reading that sentence of holy Scripture Goe and sell all that thou hast presently imagining it to be meant by him did so The like contempt towards the world might be instanced in holy Ierome Paulinus that good Bishop of Nola and many others upon which I would be loth to insist for brevity sake Neither certainly can they whose thoughts are erected above the centre of earth having their Hearts planted where their treasure is placed deigne to fix their eye upon ought in the world because they see nothing worthy affecting in the World for they thinke godlinesse is a great gaine if a man be content with that he hath They doe good being rich in good workes and ready to distribute and communicate laying up in store for themselves a good foundation against the time to come that they may obtaine eternall life Yea they have not only learned in whatsoever state they are therewith to be content but wholly to relinquish both selfe and state to advance the glory of God But it may be now well objected that these men whereof we now treat are fitter for a Cell than a Court and therefore too regular masters to have young Gentlemen for their Schollers for how should these whose education hath beene liberty conversation publike society and who hold good fellowship an appendice to Gentry betake themselves to such strictnesse as to be deprived of common aire live remote from all company passing the remainder of their dayes in a wildernesse as if they had committed some egregious fact that deserved such severe Penance mistake me not my meaning is much otherwise for as I would not have Gentlemen Libertines so I would not have them Hermits for the first as they are too prodigally secular so the latter are too severely regular Neither am I ignorant how a Cloister may be no lesse shelter unto error than a more publike place of delight or pleasure But my discourse touching this Contemplative Perfection was purposely to draw the Curtaine from before the Picture and to shew to their eye that faire Idaea or feature which hath beene so long shadowed I meane the faire and beautifull structure of the inward man
THE English Gentleman Containing Sundry excellent Rules or exquisite Observations tending to Direction of every Gentleman of selecter ranke and qualitie How to demeane or accommodate himselfe in the manage of publike or private affaires By RICHARD BRATHWAIT Esq. SENECA in Herc. furen Qui genus jactat suum Aliena laudat LONDON Printed by Iohn Haviland and are to be sold by ROBERT BOSTOCK at his shop at the signe of the Kings head in Pauls Church-yard 1630. TO THE NOBLY ACCOMPLISHED honoured and loved THOMAS Viscount WENTVVORTH Lord President of Yorke all correspondence to his prudent'st and prepared'st resolves Worthyly Honoured VErtue the greatest Signall and Symbol of Gentry is rather expressed by goodnesse of Person than greatnesse of Place For howsoever the bleere-ey'd vulgar honour the purple more than the person descent more than desert title than merit that adulterate Gentility which degenerats from the worth of her Ancestors derogates likewise from the birth of her Ancestors And these be such whose infant effeminacie youthfull delicacie or native libertie hath estranged them from the knowledge of morall or divine mysteries so as they may be well compared to the Ostrich who as the Naturall Historian reports hath the wings of an Eagle but never mounts so these have the Eagle-wings of contemplation being indued with â—he intellectuall faculties of a reasonable soule yet either intangled with the light chesses of vanity or trashed with the heavie poizes of selfe-conceit and singularitie they never mount above the verge of sensuall pleasure But I am here to tender unto your Honours judicious view a Gentleman quite of another garbe One whose Education hath made formall enough without apish formalitie and conceiving enough without selfe-admiring arrogancie A good Christian in devout practising no lesse than zealous professing yet none of the forward'st in discoursing on Religion For hee observes as long experience hath brought him to be a judicious observer that Discourse of Religion hath so occupied the world as it hath well-neere driven the practice thereof out of the world He esteemes such only happy who are of that number whom the World accounts fooles but God wise men Hee understands that whatsoever is sought besides God may so imploy the Minde as it may be occupied but never satisfied He observes the whole Fabricke of humane power and hee concludes with the Preacher Ecquid tam vanum He notes how the Flesh becomming obedient behaveth herselfe as a faithfull servant to the Soule This governeth the other is governed this commandeth the other obeyeth Finally he summes up all his Observations with this Hee that Sigheth not while hee is a Pilgrim shall never rejoyce when hee is a Citizen This is the Gentleman whom I have presumed to recommend to your protection and to you hee makes recourse not so much for shelter as honour for his Title it exempts him from servile bashfulnes being an English Gentleman Now if any of those corkie Censurers Qui Mercurium in lingua non in pectore gerunt shall chance to accoast my Gentleman I resolve me his Education hath made him so accomplish'd at all assayes and his conversing with the most piercing'st judgements hath brought him to that perfection as hee can discerne of what mould or temper these Criticks are concluding voces sunt praeterea nihil as is said of the Nightingall This only resteth if I limme him to the life in spite of censure he will merit the patronage of honour if I faile in my Art as I dare not presume of my strength it is in your Honour to impute the fault rather to the pen than the man whose intimate affection to your Lordship made him erre if he erre Your Honours in all devotion RICHARD BRATHVVAIT To the knowing Reader HE that provides not for his Family is worse than an Infidell yet he who prefers the care of his family before the advaÌ„cement of Gods glory may seeme to be of Cardinall Bourbons minde who would not lose his part in Paris for his part in Paradise Each mans private Oeconomie ought to be a certaine Academie wherein all sacred and morall knowledge is to be taught For that master of a family who only extends his care in providing how to get making the Object of his providence gaine will experimentally crie out when his mouth shall be filled with gravell O Death how bitter is the remembrance of thee to that man whose peace is in his substance To prevent which immoderate care and that every one may cloze with Cicero Virtute qui praediti sunt soli sunt divites I have proposed some especiall rules of direction right worthy if my judgement doe not deceive mee the observation of every publike or private family though principally tending to the making up of an Accomplish'd Gentleman For who knowes not if he know any thing how the Gentry of this age through a depraved effeminacie must be in custome with the fashion to purchase him the title of Gentleman Where he is to enter coÌ„merce with Taylor Haberdasher Millener Sempster and sundry other appertinences of a Gentleman which in time worke Gentility out of love with Hospitality engaging him so deeply to vanity as by a strange Catastrophe he ever ends with misery To rectifie these obliquities I have brought a Gentleman who professeth the true and new Art of Gentilizing yet not like your begging pedanticall Artist who by a mercenary Bill pasted on some frequented gate gives notice to the itching Passenger that if any one be minded to learne the rare and mysterious Art of Brachygraphie Stenographie Logarisme or any Art indeed whatsoever though he be a meere stranger to any upon resort to such a Signe in such a Lane he shall find a most illiterate Anacharsis ready to bray his braines in a Morter to give him content But this Gentleman as the Science which he professeth is free so doth he teach it freely craving no other reward for his fruitfull Observance than thy friendly acceptance Vpon the Volume and Title I Had purposed that this Worke should have beene digested into a portible Volume to the end it might be more familiar with a Gentlemans pocket not to picke it but that he might picksome good fâ—om it But since the Volume would not beare it you must with patience beare with it and with more trouble beare it by enlarging your pocket to containe it Now for the Title I am not wholly ignorant how a Subject intitled The Complete Gentleman was heretofore published which I can assure you Gentlemen consorts with this rather in Title than Tenour Name than Nature the proofe whereof I referre to the generous and judicious Reader The Subjects whereof this Booke principally treateth and insisteth Youth Disposition Education Vocation Recreation Acquaintance Moderation Perfection An exact Table or Directory leading to the principall points contained in this Booke YOVTH Observat. 1. OVR youthfull yeares our Climactericall yeares with the dangers that attend on youthfull yeares seconded by an
ever to swim in troubled waters nor can they endure to be mated Though their aimes bee to perpetuate their greatnesse yet those Beasts which are bred about the River Hypaniâ— and live but one day may oft-times compare with them for continuance whence the Poet saith excellently out of his owne observation Much have I seene yet seldome seene I have Ambition goe gray-headed to his grave There is nothing which the Ambitiouâ— man hates so much as a corrivall he hopes to possesse all and without a sharer But so indirect are his plots and so insuccessive their end as hee findes to his great griefe that the promise of securitie had no firme foundation to ground on nor his attempts that issue they expected Now Gentlemen you whose better parts aime at more glorious ends so confine your desires to an equall meane that mounting too high bring you not to an irreparable fall Wee are borne indeed as that divine Father saith to be Eagles and not Iayes to fly aloft and not to seek our food on the ground but our Eagle eyes are to be fixed on the Sunne of righteousnesse not on temporall preferments We are to soare to the Tower from whence commeth our helpe For it is not lifting up a mans selfe God likes but lifting up of the spirit in prayer Here are wings for flying without feare of falling for other aymes they are but as feathers in the aire they delude us howsoever they seeme to secure us But I heare some young Gentleman object that it is a brave thing to be observed in the eye of the world to have our persons admired our selves in publike resorts noted yea our Names dispersed indeed I grant He who consists on nothing more than showes Thinkes it is brave to heare Loe there he goes But such whose solid vnderstandings haue instructed them in higher studies as much disvalue popular opinion or the Corkie conceits of the vulgar as the Nobilitie scornes to converse with any thing unworthy it selfe Their greatnesse hath correspondence with goodnesse for esteeme of the world as in respect of their owne worth they deserue it so in contempt of all outward glory they disvalue it Come then yee nobly affected Gentlemen would yee be heires of honour and highly reputed by the Highest Resemble the Nature of the Highest who humbled himselfe in the forme of Man to restore miserable man vilifying himselfe to make man like himselfe It is not beleeve it to shine in grace or esteeme of the Court which can ennoble you this glory is like glasse bright but brittle and Courtiers saith one are like Counters which sometime in account goe for a thousand pound and presently before the Count bee past but 〈◊〉 single pennie It is more glory to be in the Courts of the Lord to purchase esteeme with him whose judgement never erres and whose countenance never alters It is reported by Commine in his French Annals that Charles whom he then served was of this disposition that he would make assay of the greatest matters revolving in his mind how he might compasse them yea perchance saith he assayes farre above the strength of man See the picture of an Ambitious spirit loving ever to be interessed in affaires of greatest difficultie Camelion-like on subtill ayre he feeds And vies in colours with the checkerd meeds Let no such conceits transport you lest repentance finde you It is safer chusing the Middle-path than by walking or tracing vncouth wayes to stray in your iourney More have fallen by presumption than distrust of their owne strength And reason good for such who dare not relie on themselves give way to others direction whereas too much confidence or selfe-opinionate boldnesse will rather chuse to erre and consequently to fall than submit themselves to others judgement Of this opinion seemed Velleius the Epicurean to bee of whom it is said that in confidence of himselfe hee was so farre from feare as hee seemed not to doubt of any thing A modest or shamefast feare becomes Youth better which indeed ever attends the best or affablest natures Such will attempt nothing without advice nor assay ought without direction so as their wayes are secured from many perills which attend on inconsiderate Youth My conclusion of this point shall be in a word that neither the rich man is to glory in his riches the wise man in his wisdome nor the strong man in his strength for should man consider the weaknesse and many infirmities whereto he is hourely subâ—ect hee would finde innumerable things to move him to sorrowing but few or none to glory in Againe if he should reflect to the consideration of his Dissolution which that it shall bee is most certaine but when it shall be most vncertaine he would be forced to stand upon his guard with that continuall feare as there would be no emptie place left in him for pride This day one proud as prouder none May lye in earth ere day be gone What confidence is there to be reposed in so weake a foundation where to remaine ever is impossible but quickly to remove most probable Then to use Petrarchs words be not afraid though the house the Bodie be shaken so the Soule the guest of the Body fare well for weakning of the one addeth for most part strength to the other And so I come to the last passion or perturbation incident to Youth REvenge is an intended resolve arising from a conceived distaste either justly or unjustly grounded This Revenge is ever violent'st in hot blouds who stand so much upon termes of reputation as rather than they will pocket up the least indignitie they willingly oppose themselves to extremest hazard Now this unbounded fury may seeme to have a two-fold relation either as it is proper and personall or popular and impersonall Revenge proper or personall ariseth from a peculiar distaste or offence done or offered to our own person which indeed hath ever the deepest impression Which may be instanced in Menelaus and Paris where the honour of a Nuptiall bed the Law of Hospitalitie the professed league of Amitie were joyntly infringed Or in Antonie and Octavius whose intestine hate grew to that height as Antonies Angell was afraid of Octavius Angell Which hatred as it was fed and increased by Fulvia so was it allayed and tempâ—red by Octavia though in the end it grew irreconciliable ending in bloud as it begun with lust Revenge popular or impersonall proceedeth extrinsecally as from factions in Families or some ancient grudge hereditarily descending betwixt House and House or Nation and Nation When Annibal was a childe and at his fathers commandement he was brought into the place where he made sacrifice and laying his hand upon the Altar swore that so soone as he had any rule in the Common-wealth he would be a professed enemie to the Romans Whence may be observed how the conceit of an injury or offence received worketh
there is none but may at the first sight apparantly discerne For these humble and mildly-affected spirits stand so firme and irremoveable as no adversitie can depresse them no prosperitie raise them above themselves For adversities they account them with that excellent Morall nothing else than exercises to trie them not to tire them And for Prosperities they â—eceive them as they come not for much admiring them as making a profitable use of them and with a thankfull remembrance of divine Bountie blessing God for them These are those impregnable rockes as one aptly compared them subject to no piercing those greene Bayes in midst of hoarie Winter never fading those fresh Springs in the Sandie Desart never drying Whos 's many eminent vertues as they deserve your imitation Gentlemen so especially their Meeknesse being the first marke I tooke to distinguish true Gentilitie THe second was Munificence that is to be of a bountifull Disposition open-handed yet with some necessary cautions as to know what we give and the worth of that person to whom we give For without these considerations Bountie may incline to profusenesse and Liberalitie to indiscretion This moved that Mirror of Roman Princes the Emperour Titus to keep a Booke of the Names of such whose deserts had purchased them esteeme but had not as yet tasted of his Bountie So as it is observed of him that no day came over his head wherein he exprest not his princely Munificence to such whose names he had recorded which if at any time through more urgent occasions he neglected he would use these words to such as were about him O my friends I have lost this day No lesse was the bountie which Cyrus expressed first in words but afterward in deeds to such Souldiers as tooke his part against his grand-father Astiages that such as were Foot-men he would make them Horse-men and such as were Horse-men hee would make them ride in their Chariots It is said of the House of the Agrigentine Gillia that it seemed as if it had beene a certaine Store-house or repository of all Bountie Such indeed was the Hospitalitie esteemed in this Iland formerly one of the apparantest Signalls of Gentrie which was showne to all such as made recourse to that Mansion And because I have accidentally fallen into this Discourse let me speake a word or two touching this neglect of Hospitalitie which may be observed in most places throughout this Kingdome What the reason may seeme to be I know not unlesse riot and prodigalitie the very Gulfes which swallow up much Gentrie why so many sumptuous and goodly Buildings whose faire Frontispice promise much comfort to the wearied Traveller should want their Masters But surely I thinke as Diogenes jested upon the Mindians for making their gates larger than their Citie bidding them take heed lest the Citie run out at the gates so their Store-house being made so strait and their Gates so broad I much feare me that Provision the life of Hospitalitie hath run out at their gates leaving vast penurious houses apt enough to receive but unprovided to releeve But indeed the reason why this defect of noble Hospitalitie hath so generally possessed this Realme is their love to the Court Their ancient Predecessours whose chiefest glory it was to releeve the hungrie refresh the thirstie and give quiet repose to the weary are but accounted by these sweet-sented Humorists for men of rusticke condition meere home-spun fellowes whose rurall life might seeme to derogate from the true worth of a Gentleman whose onely humour is to be phantastically humorous O the misery of errour â—ow farre hath vanity carried you astray ye generous spirits that you should esteeme noble bountie which consists not so much in Bravery as Hospitality boorish Rusticitie How much are you deluded by apish formalitie as if the only qualitie of a Gentleman were novell complement or as if there were no good in man besides some outlandish congie or salute Alas Gentlemen is this all that can be expected at your hands Must your Countrey which bred you your friends who love you the poore whose prayers or curses will attend you be all deprived of their hopes in you No rather returne to your Houses where you may best expresse your Bountie by entertaining into your bosome that which perchance hath beene long time estranged from you Charitie For beleeve it as assuredly yee shall finde it that your sumptuous Banquetting your midnight revelling your unseasonable rioting your phantasticke attiring your formall courting shall witnesse against you in the day of revenge For behold the Lord commandeth and he will smite the great house with breaches and the little house with clefts Returne therefore before the evill day 〈◊〉 distribute to the Necessitie of the Saints become good Dispensers of what you have received that yee may gaine your selves grace in the high Court of Heaven But as for yee that put farre away the evill day and approach to the Seat of iniquitie Ye that sing to the sound if the Violl and invent your selves instruments of Musicke yee shall goe captive with the first that goe captive O misery that Man with so beauteous an Image adorned with such exquisite ornaments of Art and Nature accomplished to so high a ranke above others advanced should delude himselfe so with the shade of vanitie as to become forgetfull of his chiefest glory But experience I doubt not will unseale those eyes which lightnesse and folly have blinded till which happie discovery of Youthfull errour I leave them and returne to my former Discourse You may perceive now how requisite Bountie is for a Gentleman being an especiall marke as I observed before whereby we may discerne him Amongst sundrie other Blessings conferred by God on Salomon this was not one of the least in that he gave him a large heart Not onely abundance of substance and treasure to possesse but a large heart to dispose Indeed this is a rare vertue worldlings there are who possesse much but they enjoy little becomming subject to that which they should command The difference betwixt the poore wanting and rich not using is by these two expressed the one Carendo the other Non fruendo Of which two the greater misery is the latter for he slaves himselfe to the unworthiest Servitude being a Servant to obey where he should be a Master to command To conclude this point in a word if wee ought to shew such contempt to all earthly substance as hardly to entertaine it much lesse affect it let us make it a benefit let us shew humanitie in it by making choice of the poore on whom we may bestow it This which we waste in rioting might save many from famishing let us bestow therefore lesse of our own backs that we may cloath them lesse of our owne bellies that we may feed them lesse of our owne palats that we may refresh them For that 's the best and noblest
they give advantage to him with whom they have to deale of making his owne bargaine upon such Termes as shall best please him for how should one mans judgement equall a whole judicious Counsell So as in dealing with cunning persons wee must ever consider their ends to interpret their Speeches and it is good to say little to them and that which they least looke for The other sort tie themselves something more strictly or precisely to their Commission for these will be loth to disgresse from it in matters of weight and substance but rather in some impertinent ceremony or circumstance as wee read in the generall Historie of Spaine that there came two Embassadours out of France unto King Alfonfe the ninth to demand one of his daughters in mariage for their Soveraigne King Philip one of which Ladies was very faire and named Vrraca the other nothing so gracious and called Blanch. They both comming into the presence of the Embassadours all men held it a matter resolved that their choice would light upon Vrraca as the elder and fairer and better adorned but the Embassadours enquiring each of their names tooke offence at the name of Vrraca and made choice of the Lady Blanch saying that her name would be better received in France than the other For matters of such indifferencie as these it is not to be doubted but they are left to the discretion of the instrument but for affaires of State as they require due deliberation in discussing so require they the joynt assent and approbation of the State ere they come to concluding THere are likewise publike imployments wherein Gentlemen upon occasion may be interessed which extend themselves to military affaires in which as it is not the death but the cause of the death which makes a Martyr so it is not the action but the ground of the action which merits the name of valour That act of Razis in taking out his owne bowels and throwing them upon the people it was an act saith S. Austin that tasted more of stoutnesse than goodnesse For what could that act of his benefit his Countrey wherein could it adde spirit to the distressed Maccabees wherein allay the heavy burden of their affliction or minister the least releefe in the time of their persecution That act of resolution by that noble Bohemian as it tasted more of true valour so it reared a columne of perpetuitie to his ever-living honour which exploit is thus recorded When Mahomet the second of that name besieged Belgrade in Servia one of his Captains at length got up upon the wall of the City with banner displayed Another Bohemian espying this ran to the Captaine and clasping him fast about the middle asked one Capistranus standing beneath whether it would be any danger of damnation to his soule if hee should cast himselfe downe headlong with that dogge so he termed the Turke to be slaine with him Capistranus answering that it was no danger at all to his soule the Bohemian forthwith tumbled himselfe down with the Turke in his armes and so by his owne death only saved the life of all the City The like worthy exploits might be instanced in those heires of fame the Rhodians in the siege of their City the Knights of Malta in their sundry defeats and discomfitures of the Turks the inhabitants of Vienna who being but a handfull in comparison of their enemies gave them not only the repulse but wholly defeated their designes This Valour or Fortitude which indeed appeareth ever in the freest and noblest minds is excellently defined by the Stoicks to be A vertue ever fighting in defence of equitie These who are professors of so peerelesse a vertue are more ready to spare than to spill their aimes are faire and honest free from the least aspersion either of crueltie or vaine-glory for as they scorne to triumph over an afflicted foe so they dislike that conquest unlesse necessitie enforce it which is purchased by too much bloud The Salmacian Spoiles rellish better to their palate for they are so full of noble compassion as the death of their enemy enforceth in them teares of pity This appeared in those princely teares shed by Caesar at the sight of Pompeys head and in Titus that Darling of Mankind in those teares hee shed at the sight of those innumerable slaughters committed upon the Iewes Now as my purpose is not to insist on the postures of warre so I intend not to dwell upon every circumstance remarkable in martiall affaires but upon the maine scope of military discipline whereto every generous and true bred Souldier is to direct his course Let your aime be therefore Gentlemen to fight for the safetie and peace of your Countrey in the defence of a good conscience which is to be preferred before all the booties of warre for as you have received your birth and breeding from your Countrey so are you to stand for her even to the sacrifice of your dearest lives provided that the cause which you entertaine in her defence be honest without purpose of intrusion into anothers right or labouring to enlarge her boundiers by an unlawfull force For howsoever the ancient Heathens were in this respect faultie being some of them Truce-breakers others violent intruders or usurpers of what was little due unto them wee for our parts have learned better things being commanded noâ— to take any thing from any man but in all things learne to be contented But of all enterprizes worthy the acceptance of a Gentleman in this kinde if I should instance any one in particular none more noble or better deserving as I have elsewhere formerly touched than to warre against the Turke that profest enemy of Christendome the increase of whose Empire may be compared to the milt in mans body for the grandure of it threatens ruine and destruction to all Christian States drawing light to his Halfe Moone by darkening of others and shewing even by the multitude of his insolent Titles what his aimes be if the Lord put noâ— a hooke in the nose of that Leviathan Praise-worthy therefore are those glorious and no doubt prosperous expeditions of such English and other Christian Voluntaries as have stood and even at this day doe stand engaged in personall service against the great Turke for these though they perish in the battell shall survive time and raise them a name out of the dust which shall never be extinguished These are they who fight the Lords battell and will rather die than it should quaile These are those glorious Champions whose aime is to plant the blessed tidings of the Gospell once againe in that Holy Land which now remaines deprived of those heavenly Prophets which shee once enjoyed of those godly Apostles which she once possessed of that sweet Singer of Israel with which her fruitfull coasts once resounded O Gentlemen if you desire imployment in this kinde what enterprize more glorious
Leycester the Temple of Ianus in Yorke where Peters is now the Temple of Bellona in London where Pauls is now the Temple of Diana Therefore it is very likely that they esteemed as highly then of the Goddesse Diana in London as they did in Ephesus and that as they cried there Great is Diana of the Ephesians so they cried here being deluded with the same spirit Great is Diana of the Londoners Even no more than 53. yeeres before the incarnation of Christ when Iulius Caesar came out of France into England so absurd senselesse and stupid were the people of this Land that instead of the true and ever-living Lord they served these Heathenish and abominable Idols Mars Mercurie Minerva Victoria Apollo Ianus Bellona Diana and such like And not long after to wit Anno Christi 180. King Lucius being first Christened himselfe forthwith established Religion in this whole Kingdome But thankes thankes be to God in the time of the New Testament three and fifty yeeres after the incarnation of Christ when Ioseph of Arimathea came out of France into England many in this Realme of blinde and ignorant Pagans became very zealous and sincere Christians For Saint Philip the Apostle after he had preached the Gospell throughout all France at length sent Ioseph of Arimathea hither into England Who when he had converted very many to the Faith died in this Land and he that buried the body of Christ was buried in Glastenbury himselfe Also Simon Zelotes another Apostle after he had preached the Gospel thorowout all Mauritania at length came over into England who when he had declared likewise to us the doctrine of Christ crucified was in the end crucified himselfe and buried here in Britaine About this time Aristobulus one of the seventie Disciples whom Saint Paul mentioneth in his Epistle to the Romans was a reverend and renowned Bishop in this Land Also Claudia a noble English Ladie whom Saint Paul mentioneth in his second Epistle to Timothy was here amongst us a famous professour of the faith Since which time though the civill state hath beene often turned up-side downe by the Romans by the Saxons by the Danes by the Normans yet the Gospell of Christ hath never utterly failed or beene taken from us This the holy Fathers of the Church which have lived in the ages next ensuing doe declare Tertullian who lived Anno 200. writeth thus All the coasts of Spaine and divers parts of France and many places of Britaine which the Romans could never subdue with their sword Christ hath subdued with his word Origen who lived Anno 260. writeth thus Did the I le of Britaine before the comming of Christ ever acknowledge the faith of one God No but yet now all that Countrey singeth joyfully unto the Lord. Constantine the Great the glory of all the Emperours borne here in England and of English bloud who lived Anno 306. writeth in an Epistle thus Whatsoever custome is of force in all the Churches of Aegypt Spaine France and Britaine looke that the same be like wise ratified among you Saint Chrysostome who lived An. 405. writeth thus In all places wheresoever you goe into any Church whether it be of the Moores or of the Persians or even of the very Iles of Britaine you may heare Iohn Baptist preaching Saint Ierome who lived Anno 420. writeth thus The French-men the English-men they of Africa they of Persia and all barbarous Nations worship one Christ and observe one rule of religion Theodoret who lived Anno 450. writeth thus The blessed Apostles have induced English-men the Danes the Saxons in one word all people and countries to embrace the doctrine of Christ. Gregory the Great who lived An. 605. writeth thus Who can sufficiently expresse how glad all the faithfull are for that the English-men have forsaken the darknesse of their errours and have againe received the light of the Gospell Beda who lived Anno 730. writeth thus England at this present is inhabited by English-men Britaines Scots Picts and Romans all which though they speake severall tongues yet they professe but one faith Thus you see how the Gospell of Christ having beene first planted in this Land by Ioseph of Arimathea and Simon Zelotes in whose time Aristobulus and Claudia and not long after King Lucius also lived hath ever since continued amongst us as testifieth Tertullian Origen Constantine the Great Athanasius Chrysostome Ierome Theodoret Gregory Beda and many more which might here have beene alleaged Now how singular and exquisite a benefit have our Progenitours received by meanes of these faithfuâ—l professours of the Gospell and first planters of the Christian faith here in this Iland What a miserable famine of the Word had the people of this Land sustained if these faithfull friends and sincere Witnesses of the truth had not loosed from the shore and embarked themselves in danger to deliver them from the danger of soules shipwracke In which danger we likewise had beene sharers had not this so rich a fraught so inestimable a prize rescued us from danger and directed our feet in the way of peace The story of Theseus includes an excellent Morall whose love to his deare friend Perithous the Poet labouring to expresse shewes how he went downe to hell of purpose to deliver his friend from the thraldom of Pluto under whom he remained captive Which without offence or derogation may properly seeme to allude next to that inimitable mirrour of divine amitie to these noble and heavenly Warriours who descended as it were even to the jawes of hell encountring with the insolent affronts of many barbarous Assassinates readie to practise all hostilitie upon them Yet see their undanted spirits their godly care inflamed with the zeale of devotion and their love to the members of Christ kindled with the coale of brotherly compassion made them as readie to endure as those hellish fiends and furies the enemies of the truth were ready to inflict choosing rather to perish in the bodie than to suffer the poorest soule bought with so high a price to be deprived of the hope of glory These were good and kinde friends being such as would not sticke to lay downe their lives for their friends suffering all things with patience and puissance of minde to free their distressed brethren from the servile yoke of hellish slavery and bring them by meanes of Gods Spirit by which they were directed to the knowledge of the all-seeing veritie Such as these professe not friendship under pretences or glozing semblances making their heart a stranger to their tongue or walking invisible as if they had found the stone in the Lapwings nest but as they are so they appeare affecting nothing but what is sincerely good and by the best approved Their absolute ayme or end of friendship is to improve reprove correct reforme and conforme the whole Image of that man with whom they converse
worldly praise from the houre of his birth to the houre of his passion Secondly wee are to heare with patience such as revile us and reason good for observing this a blessing is pronounced on us Blessed are yeâ— saith the Lord of all blessing when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Yea not only the Prophets but even Him of whom all the Prophets bare witnesse yet became he as one that did not heare having no rebukes in his mouth When hee was tempted in the wildernesse the Scripture was his armour of resistance when he was reviled on the Crosse hee prayed for his enemies to expresse his heavenly patience Now if the Sonne of God was in the desart tempted what Hermit can expect to be from temptation freed If the Master be reviled how may the servant looke to be intreated For howsoever some or indeed most of the antient Fathers doubt whether the Devill did know that Christ was God or no touching that parcell of Scripture wherein Christ was tempted in the Defart yet may it appeare probable by inference from the text it selfe that after Iesus had said unto him It is written thou shalt not tempt the Lord thy God the Devill tooke him up into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them saying All these things will I give thee if thou wilt fall downe and worship me Whence I collect that after Christ had told him that hee was God he continued his temptation which was an argument to evince him of palpable ignorance or of distrust to Christs speech which argued his diffidence but our purpose is not too curiously to insist upon these subtill digressions it sufficiently appeareth that Christ who ought to be every faithfull Christians patterne was reviled yet opened not hee his mouth but with sweet silence and amiable patience offered his prayers unto his Father for them who maliciously offered him upon the Crosse leaving us an example of admiration and imitation that following him and suffering with him we might likewise reigne and remaine with him yea but will our spritely-stately Gallant object can any man who knowes the value of reputation with patience suffer publike disgrace Is there any punishment so grievous as shame Yea were it not better for a man who is eminent in the eye of the world to die right out than still live in reproach and shame For a man to live or die is naturall he performeth but that taske to which all mortality is injoyned but for a man to live in shame and contempt and be made a spectacle of disgrace to the world an apparent touch or taint to his friends a laughing stock of his enemies is such a matter as no well-bred and noble minded man that hath any courage or stomack in him or tenders his esteeme can ever digest it True it is that flesh and bloud will suggest many such objections and if there were nothing to be valued so much as worldly esteeme or popular grace which relyeth on opinion as soone lost as got there were some reason to stand so punctually upon termes of reputation but the eye of a Christian ought to extend it selfe to an higher object We are exhorted to heape coales on our enemies heads to render good for evill and to be revenged on them by well doing Diogenes being asked how one should be revenged of his enemie answered by being a vertuous and honest man What matter then though all the world revile us having a sincere and unblemished conscience within us to witnesse for us Socrates in his Ecclesiasticall History writeth that Athanasius being accused by one Iannes to have killed Arsenius and after to have cut off his hand that hee might use it to magicke and forcerie cleared himselfe notably of this slender having by good hap found out Arsenius who lay hid for the nonce he brought him before the Councell of Tyrus whereto he was convented and there he asked his accuser whether he ever knew Arsenius or no He answered Yes then Athanasius called him forth with his hands covered under his cloake and turning up the one side of his cloake shewed him the one of his hands and when most men surmised that the other hand at leastwise was cut off Athanasius without any more adoe casteth up the other side of his cloake and sheweth the second hand saying You see Arsenius hath two hands now let mine accuser shew you the place where the third hand was cut off Whence two remarkable considerations are recommended unto us malicious subornation in the accuser gracious moderation in the accused For the former let the speech of a Heathen man for ever be printed in your hearts who when his friend came unto him and desired him to take a false oath in a cauâ—e of his made answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must saith he beare with mee there are many friends to be gotten if I lose you but if by forswearing my selfe I lose the favour of God I cannot get another there is but one God For the latter as soft words pacific wrath so by a pleasant conceit he cooled all wrath fleighting so much the aspersion of his accuser as even of his enemies hee gain'd him honour To instance which Moderation or patience even in sundry Heathen men towards such as aspersed disgrace upon them were it not that I feare enlarging of this branch too much I might produce many heroicke and princely examples as Vespasian his sonne Titus Marcellus Demetrius yea the stiffe and rough-hew'd Hercules who cared not a flie for back-biting termes But I am to use a word or two unto you Gentlemen by quest of inquiry how you are found affected herein and so descend to the third and last Branch arising from this Subject Have yee not delighted in hearing your owne praise but reproved such as praised you or turned your care from their applause leâ—t it should transport you Have yee distributed to the poore without looking who saw you Have yee fasted without hanging downe your head to cause men observe you Have ye prayed with zeale fixing your eye only on God that he would look on you Have ye performed the workes of charity and that for conscience sake and not for vain-glory Have ye not too Pharisaically prided your selves in your own integrity Have ye ascribed to your selves shame and to God the glory Have yee heartily wished rather to be deprived of all hope of glory than by your meanes to detract in any wife from Gods glory O then happy and blessed are you for having turned your eares from the applause of men you shal receive applause from Angels or having distributed to the poore without looking
earthly respect detained from comming to that great Lords Supper to which you were invited O then in a happy state are you for having honoured the Lord he will fill your barnes with plenty or having acknowledged all good things to be derived from his mercy he will give you a fuller taste of his bounty or subjected your selves to his obedience hee will cause every Creature to doe you service or disposed of them soberly and solely to his glory he will exhibit his good gifts unto you more fully or beene oppressors and made restitution you shall with Zacheus become vessels of election or not exposed your inheritance to riot and pollution you shall be safe from the doome of confusion or not grinded the face of the poore with extortion the poore shall beare record of your compassion or distributed freely to the Saints necessitie he that seeth in secret shall reward you openly or made you friends of your unrighteous Mammon Manna shall be your food in the heavenly Sion or done these works singly and without vaine-glory you shall be cloathed with the garment of mercy or not detained by the world from going to that great Lords Supper yee shall be graciously admitted and exalted to honour Thus to dispose of the substance of the world is to despise the world preferring one meditation of the pleasures and treasures of heaven before the possession of the whole earth and esteeming it farre better to be one day in the House of the Lord than to be conversant in the Palaces of Princes O then yee whose generous descents and mighty estates promise comfort to the afflicted releefe to the distressed and an hospitable receit to all such as repaire to you for succour or comfort minister to the necessitie of the Saints be liberall and open handed to the poore having opportunitie doe good unto all men especially unto them who are of the houshold of faith be exercised in the works of the spirit and not of the flesh so shall yee build upon a sure foundation and in the inheritance of Gods Saints receive a mansion Turne not I say you eare from the cry of any poore man lest his cry be heard and procure vengeance to be powred on your head Pitty the moanes of the afflicted wipe off the teares of the distressed comfort those that mourn in Sion The ordinary forme of begging in Italy is Doe good for your owne sakes Doe good for your owne sakes for your owne selves for your owne soules No sacrifice to God more gratefull to your selves more usefull or to your owne soules more fruitfull than to be zealous in all holy duties and compassionate to the needfull for he that in himselfe burnes not in devotion can never inflame another with the zeale of devotion neither can any one shine unlesse before hee burne shine in the works of compassion unlesse he burne before with the zeale of a devout affection So as many though they be Lights in respect of their ministerie or office yet are they Snuffs in respect of their use effect or service Exhibit therefore freely of those good gifts and bounties which God hath bestowed on you and shew your liberalitie now in the opportunate time for as there is a time when none can worke so there is a time when none can give give it then in your life time that you may expresse your charitie with your owne hand and not by way of Legacie for many make good wills which I much feare mee proceed not of good will being rather by the sentence of mortalitie inforced than of their owne charitable disposition affected to leave to the poore afflicted of the world which they so exceedingly loved while they sojourned here in the world And what shall these bountifull Legacies availe them these charitable Wills profit them when they shal make their beds in the darke and enter parlie with their owne Consciences whether this coacted charitie of theirs proceeded from compassion or compulsion leaving what they could no longer enjoy and giving that which was not in their power to give Surely no more benefit shall this inforced charitie conferre on them than if they had sowne the sand for fruitlesse is that worke which deriveth not her ground from a pure intention or sanctified will In the Easterne countries they put coine in the dead mans hand to provide for him after his departure hence The like provision carry these along with them to their graves who deferre giving till they cannot give making their Executors their Almoners who many times defeat the poore or number themselves in Beadroll of the poore whereby they gull the deceased enriching their owne coffers with the poore mans box O Gentlemen you whose corps are followed with many mourners and oft-times inward rejoycers send out those sweet odours of a good and devout life before you dispense and dispose faithfully in whatsoever the Lord above others hath enriched you deferre not your charity to your death lest you be prevented of your charity by death bethinke your selves how you would be provided if that great Master of accounts were this houre to call you before him and make your reckoning with him would you not be glad if your conscience told you how you had beene faithfull disposers or imployers of those Talents which were delivered to you Would not your hearts rejoyce within you to have such a Testimony as the witnesse of an undefiled or spotlesse conscience within you Would it not intraunce you with an exceeding joy to heare that happy and heavenly approbation Well done good and faithfull servants you have beene faithfull over a few things I will make you rulers over many things enter yee into the joy of your Lord If this could not choose but joy you so dispose of your earthly Mammon that you may be partakers of this surpassing joy in the Courts of Sion And so I descend to the last Branch of this last Observation expressing that object of ineffable consolation whereto this Active Perfection aspireth and that spirituall repose of heavenly solace and refection wherein it solely and properly resteth MAN is borne unto trouble as the sparkes fly upward being here a sojourner in the Inne of this world and drawing every day neerer and neerer the end of his Pilgrimage where mans life is the Travellers embleme his forme of living the very mirrour of his sojourning his home returning the type or figure of his dissolving In which progresse or journall of man by how much more the Sun-diall of his life proceedeth by so much neerer the night-shade of death approacheth Yet behold the misery of man His desires are daily to disquiet and disturbe himselfe for shew me that man howsoever affected or in what degree soever placed whose desires are so firmely fixed as his minde is not troubled in the pursuit of that whereto his aymes are directed For to begin with the Highest because his thoughts are
What delights then can be pleasing what delicates relishing to the palat of this prisoner She is an exile here on earth what societie then can be cheerefull to one so carefull of returning to her Countrey If Captives restrained of their libertie Exiles estranged from their Countrey can take no true content either in their bondage be it never so attempred nor in their exile be they never so attended how should the Soule apprehend the least joy during her abode on earth Where the treasure is there is the heart her treasure is above how can her heart be here below Mortalitie cannot suit with immortalitie no more can Earth with the Soule Whereto then be the motions of our Soule directed To Him that gave it no inferiour creature may suffice her no earthly object satisfie her nothing subject to sense fulfill her In Heaven are those heavenly objects wherewith her eye rests satisfied in Heaven are those melodious accents wherewith her eare rests solaced in Heaven those choicest odours wherewith her smell is cherished in Heaven those tastfull'st dainties wherewith her soule is nourished in Heaven those glorious creatures wherewith herselfe is numbred What difference then betwixt the satietie and saturitie of Heaven and the penurie and povertie of Earth Here all things are full of labour man cannot utter it The eye is not satisfied with seeing nor the eare filled with hearing whereas in Heaven there is length of dayes and fulnesse of joy without ending And wherein consists this fulnesse Even in the sweet and comfortable sight of God But who hath seene God at any time To this blessed Austine answers excellently Albeit saith he that summary and incommutable essence that true light that indeficient light that light of Angels can be seene by none in this life being reserved for a reward to the Saints only in the heavenly glory yet to beleeve and understand and feele and ardently desire it is in some sort to see and possesse it Now if wee will beleeve it though our feet be on earth our faith must be in heaven or understand it wee must so live on earth as if our conversation were in heaven or feele it wee must have so little feeling of the delights of this life as our delight may be wholly in heaven or desire it wee must hunger and thirst after righteousnesse to direct us in the way which leadeth to heaven It cannot be saith a devout holy man that any one should die ill who hath lived well Wee are then to labour by a zealous religious and sincere life to present our selves blamelesse before the Lord at his comming O if wee knew and grosse is our ignorance if we know it not that whatsoever is sought besides God possesseth the minde but satisfies it not wee would have recourse to him by whom our minds might be as well satisfied as possessed But great is our miserie and miserable our stupiditie who when wee may gaine heaven with lesse paines than hell will not draw our foot backe from hell nor step one foot forward towards the kingdome of heaven Yea when wee know that it pleaseth the Devill no lesse when wee sinne than it pleaseth God to heare us sigh for sinne yet will wee rather please the Devill by committing sinne than please God by sending out one penitent sigh for our sinne For behold what dangers will men expose themselves unto by Sea and Land to increase their substance Againe for satisfaction of their pleasures what tasks will they undertake no lesse painfull than full of perill A little expectance of penitentiall pleasure can make the voluptuous man watch all the night long when one houre of the night to pray in would seeme too too long Early and late to inrich his carelesse heire will the miserable wretch addresse himselfe to all slavish labour without once remembring either early or late to give thanks to his Maker Without repose or repast will the restlesse ambitious Sparke whose aimes are only to be worldly great taske himselfe to all difficulties to gaine honour when even that which so eagerly he seekes for oft times brings ruine to the owner Here then you see where you are to seeke not on earth for there is nought but corruption but in heaven where you may be cloathed with incorruption not on earth for there you are Exiles but in heaven where you may be enrolled and infranchised Citizens not on earth the grate of miserie but in heaven the goale of glory In briefe would you have your hearts lodged where your treasures are locked all your senses seated where they may be fully sated your eye with delightfull'st objects satisfied your eare with melodious accents solaced your smell with choicest odours cherished your taste with chiefest dainties relished your selves your soules amongst those glorious creatures registred Fix the desires of your Heart on him who can only satisfie your heart set your eye on him whose eye is ever upon you and in due time will direct you to him intend your eare to his Law which can best informe you and with divinest melodie cheere you follow him in the smell of his sweet oyntments and hee will comfort you in your afflictions taste how sweet hee is in mercy and you shall taste sweetnesse in the depth of your miserie become heavenly men so of terrestriall Angels you shall be made Angels in heaven where by the spirituall union of your soules you shall be united unto him who first gave you soules And so I come to the third and last When wee are to seeke lest seeking out of time wee be excluded from finding what wee seeke for want of seeking in due time If words spoken in season be like apples of gold with pictures of silver sure I am that our actions being seasonably formed or disposed cannot but adde to our soules much beautie and lustre To every thing there is a season and a time to every purpose under the heaven which season neglected the benefit accruing to the worke is likewise abridged There is a time to sow and a time to reape and sow wee must before wee reape sow in tears before wee reape in joy Seeke wee must before wee finde for unlesse wee seeke him while he may be found seeke may wee long ere wee have him found After the time of our dissolution from earth there is no time admitted for repentance to bring us to heaven Hoc momentum est de quo pendet aeternitas Either now or never and if now thrice happy ever Which is illustrated to us by divers Similitudes Examples and Parables in the holy Scripture as in Esaus birth-right which once sold could not be regained by many teares and in the Parable of Dives and Lazarus where Abraham answered Dives after he had beseeched him to send Lazarus that he might dip the tip of his finger in water and coole his tongue Sonne remember that thou in thy life
is And therefore Prudentius in one of his Hymnes give this memorandum Thinke with thy selfe if thou from sin would free thee Be 't day or night that God doth ever see thee O then let us fix our thoughts upon God here on earth that we may gloriously fix our eyes upon him in heaven Let us so meditate of him here on earth that wee may contemplate him there in heaven So repent us to have dishonoured him here on earth that wee may be honoured by him in heaven Let us become humble Petitioners unto him and prostrate our selves before his foot-stoole of whom if we begge life his hand is not so shortâ—ed as it will not save his eare so closely stopped as it will not heare it is reported that when a poore man came to Dionysius the Tyrant and preferred his petition unto him standing the imperious Tyrant would not give eare unto him whereupon this poore Petitioner to move him to more compassion fell downe prostrate at his feet and with much importunity obtained his suit after all this being demanded by one why he did so I perceived quoth he Dionysius to have his eares in his feet wherefore I was out of hope to be heard till I fell before his feet But God who intendeth rather the devotion of the heart than the motion of the hand or prostration of the bodie will heare us if wee aske faithfully and open unto us if wee knocke constantly and having fought a good fight crowne us victoriously Thus you have heard what we are to seeke where we are to seeke and when we are to seeke What a Kingdome not of earth but of heaven Where not on earth nor in earth but in heaven When while we are here on earth that after earth we may reigne in heaven What a Garden inclosed a Spring shut up a Fountaine sealed What a crowne of righteousnesse a precious pearle a hid treasure What wisdome health wealth beautie libertie and all through him who is all in all Aristippus was wont to say that he would goe to Socrates for wit but to Dionysius for money whereas this we seeke and seeking hope to enjoy confers upon us the rich treasures of wisdome and abundance of riches for evermore For first seeke we the kingdome of heaven and the righteousnesse thereof and all things else shall be ministred unto us Secondly where wee are to seeke Where in Heaven the House of God the Citie of the great King the inheritance of the just the portion of the faithfull the glory of Sion Where not without us but within us for the kingdome of God is within us So as I may say to every faithfull soule Intus habes quod quaeris That is within thee which is sought of thee It is God thou seekest and him thou possessest thy heart longeth after him and right sure thou art of him for his delight is to be with those that love him Lastly when on earth when in this life when while we are in health while we are in those Tabernacles of clay while we carry about us these earthen vessels while we are cloathed with flesh before the evill day come or the night approach or the shadow of death encompasse us now in the opportunate time the time of grace the time of redemption the appointed time while our peace may be made not to deferre from youth to age lest wee be prevented by death before we come to age but so to live every day as if we were to die every day that at last we may live with him who is the length of dayes What remaineth then but that wee conclude the whole Series or progresse of this Discourse with an Exhortation to counsell you an instruction to caution you closing both in one Conclusion to perswade you to put in daily practice what already hath beene tendred to you Now Gentlemen that I may take a friendly farewell of you I am to exhort you to a course Vertuous which among good men is ever held most Generous Let not O let not the pleasures of sinne for a season withdraw your mindes from that exceeding great weight of glory kept in store for the faithfull after their passage from this vale of misery Often call to minde the riches of that Kingdome after which you seeke those fresh Pastureâ— fragrant Medows and redolent Fields diapred and embrodered with sweetest and choicest flowers those blessed Citizens heavenly Saints and Servants of God who served him here on earth faithfully and now raigne with him triumphantly Let your Hearts be enditers of a good matter and your voices viols to this heavenly measure O how glorious things are spoken of thee thou Citie of God as the habitation of all that rejoyce is in thee Thou art founded on the exaltation of the whole earth There is in thee neither old-age nor the miserie of old-age There is in thee neither maime nor lame nor crooked nor deformed seeing all attaine to the perfect man to that measure of age or fulnesse of Christ. Who would not become humble Petitioner before the Throne of grace to be made partaker of such an exceeding weight of glory Secondly to instruct you where this Crowne of righteousnesse is to be sought it is to be sought in the House of God in the Temple of the Lord in the Sanctuary of the most High O doe not hold it any derogation to you to be servants yea servants of the lowest ranke even Doore-keepers in the House of the Lord Constantine the Great gloried more in being a member of the Church than the Head of an Empire O then let it be your greatest glory to advance his glory who wil make you vessels of glory But know that to obey the delights of the flesh to divide your portion among Harlots to drinke till the wine grow red to make your life a continued revell is not the way to obtaine this Crowne Tribulation must goe before Consolation you must clime up to the Crosse before you receive this Crowne The Israelites were to passe thorow a Desart before they came to Canaan This Desart is the world Canaan heaven O who would not be here afflicted that he may be there comforted Who would not be here crossed that he may be there crowned Who would not with patience passe thorow this Desart onely in hope to come to Canaan Canaan the inheritance of the just Canaan the lot of the righteous Canaan a fat Land flowing with milke and honey Canaan an Habitation of the most holy Canaan a place promised to Abraham Canaan the bosome of Father Abraham even Heaven but not the heaven of heaven to which even the earth itselfe is the very Empyraean heaven for this is heaven of heaven to the Lord because knowne to none but to the Lord. Thirdly and lastly that I may conclude and concluding perswade you neglect not this opportunate time of grace that is now