The brides ornaments viz. fiue meditations, morall and diuine. 1. Knowledge, 2. zeale, 3. temperance, 4. bountie, 5. ioy. Aylett, Robert, 1583-1655? 1625 Approx. 248 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A00002 STC 1000.5 ESTC S115415 99850634 99850634 15849

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 Early English books online. (EEBO-TCP ; phase 1, no. A00002) Transcribed from: (Early English Books Online ; image set 15849) Images scanned from microfilm: (Early English books, 1475-1640 ; 910:09) The brides ornaments viz. fiue meditations, morall and diuine. 1. Knowledge, 2. zeale, 3. temperance, 4. bountie, 5. ioy. Aylett, Robert, 1583-1655? [4], 123, [1] p. Printed by William Stansby, London : 1625. Contains the 3rd and 4th books of "The brides ornaments", "Urania", and "The converts conquest" each with separately dated title page; register and pagination are continuous. In verse. Formerly STC 1004a. Identified as STC 1004a on UMI microfilm reel 910. Reproduction of the original in the Folger Shakespeare Library.

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THE BRIDES ORNAMENTS, Viz. Fiue MEDITATIONS, Morall and Diuine.

1. Knowledge, 2. Zeale, 3. Temperance, 4. Bountie, 5. Ioy.

IOHN 17. 3. This is life eternall, that they may know thee the onely true God, and Iesus Christ whom thou hast sent.

LONDON, Printed by WILLIAM STANSBY. 1625.

THE CONTENTS of the whole Booke. The third Booke. 1. Knowledge. 2. Zeale. 3. Temperance. 4. Bountie. 5. Ioy. The fourth Booke. 1. Prudence. 2. Obedience. 3. Meeknesse. 4. Gods Word. 5. Prayer. 1. VRania. 2. The Authors vow or wish, atthe Consecration of the Right Honourable the Lord Maynards Chappell. 3. The Muses health to the same. 4. The Conuerts Conquest.
TO THE RIGHT HONOVRABLE AND REVEREND FATHER IN GOD, GEORGE, LORD Bishop of London, Lord high ALMENER to the Kings most Excellent MAIESTIE. TO me thy Fauour, to thee my Relation Doe tie mee in a double Obligation: These Graces fiue to thee to dedicate, Which best I think thy worth accommodate; Who art the bounteous Almener of the King Of Bounty; whose great wisdome did thee bring For thy large spirit, and well tempred zeale His Temples broken head and sides to heale: Whose loue to Knowledge Humane & Diuine, As in the Schooles, so in the Church doth shine. These outward Vertues: plainly doe declare, What inward Graces in thee likewise are: The chiefe is spirituall Ioy; which in thy Breast, God make thee feele, as wee doe see the rest.

Your Lordships bounden in all dutie and seruice,

ROBERT AYLETT.

To Reuerend Diuines. MOst honor'd & belou'd! Enquire you why A Lawyer meddles with Diuinitie? I diue no seas profound of disputation, But wade in shallow Fords of meditation: I write no Systema, no Institution No Babels Fall, nor Sions Restitution: Nor whither Tithes by Law diuine are due, Or doe to you by Positiue accrew: These mysteries I leaue to sound Diuines, That searched haue profundest Scripture-mines. Seditious superstitious Nouelties I hate; my mind I onely exercise In your pure, easie, sweet, diuinest notions, And them, at leasure, suit to my deuotions.
To Iohn a Nokes. THou lik'st my Verses well, but not to flatter, Dislik'st Diuinitie should be my matter. What now? will Lawiers turne Diuines? thats braue. No: By no meanes! They haue no soules to saue.
THE BRIDES ORNAMENTS.
MEDITAT. I. Of Heauenly KNOWLEDGE. A Daily warfare is a Christians life, Where Souldiers all, not onely stand in need Of Armes and Valour (to maintaine the strife The cursed Serpent makes with Adams seed) But of this Treasure, Knowledge, both to feed Their Soules with food most pure Celestiall, And furnish with such Weapons as they need; I therefore her Loues Treasurer doe call, For we in daily want stand of her Treasure all. By feigned Treasure; did the Serpent traine Our two first Parents to their cursed sinne; Pretending they should goodly treasure gaine, And Knowledge, both of good and euill, win: But good doth end, where euill doth begin; For drosse they doe exchange their purest gold. The Serpent bad without, themselues within They find the euill, as the Serpent told: But vp to Heav'n flies good, which can no ill behold. Thus all our Treasures lost we had before, The Knowledge of Gods nature and his will, And we become vnarm'd, rude, naked, poore; Of all things ignorant, but doing ill: Now vs our enemies may easily kill, We hauing lost our weapons and our treasure: Which wealth and weapons if regaine we will, We must attend this heau'nly Ladys pleasure; Diuine sweet Knowledge not confin'd by weight or measure. Thou Word incarnate! whom aright to know Is Life eternall, Ioy and happy rest, To mee this Ladies wondrous Beautie show, And richest treasures, which in golden Chest. Thou hid'st from Hell and malice of the Beast; Knowledge, contain'd in either Testament: Wherein thy Will and Nature is exprest How we should liue and Serpents sting preuent, How conquer Hell, and serue thee with a true intent. Some Knowledge call, th'habit of demonstration, Some her to know by causes doe define; Some th'vnderstandings sound determination, Wee her to heau'nly Doctrine here confine: Which in a threefold Booke to man doth shine, Of Creatures, first, and latter Testament, The Booke of Creatures shewes Gods power diuine, The Law is much in types and shadowes spent, Whereof the Gospel is the full accomplishment. In Booke of creatures, all men may obserue Gods Wisdome, Goodnesse; Power, and Prouidence, By which he made the world and doth preserue In truest motions, its circumference: Sending from Heav'n raines sweetest influence; Filling our hearts with Mirth and Ioyfulnesse; And giuing all things, Motion, Being, Sense: This doth Gods power and God-head plaine expresse; But not his Will, which leads to endlesse happinesse. Yet by this Booke are left without excuse Idolaters, who downe to stocks doe fall; Which their owne hands haue made for such abuse, And leaue their Maker, blessed ouer all; Who as his Power and Goodnesse generall Appeares most plainly in this Worlds Creation; So doth his gracious Bountie on them fall, In sending food for daily sustentation, And in their healths and liues continuall preseruation; The next two Bookes, most plainly doe disclose Gods will particular, and generall, Particular to Patriarchs, Prophets, those That till Christs time, on God aright did call: For this did not on all the Nations fall, Gods will was then in Iury onely knowne: But now the Gospel soundeth out to all, The seed thereof in eu'ry Nation's sowne, Which doth reueale hid mysteries before vnknowne. The first, Gods power and prouidence doth shew; The second, types out our Regeneration; The third, directly leadeth vs to know All that is needfull, for our owne Saluation; Ev'n from Election to Glorification: This Booke reueales all secret mysteries, Hidden in Christ, before the Worlds foundation; Though worldlings this, as folly doe despise, Yet this true Knowledge onely happy, makes and wise. As some great Princes might and Maiestie, Is often to the meanest stranger knowne; But his most secret counsell and decree, To friends and counsellours is onely showne. Ev'n so the King of Kings holds not vnknowne From Heathens sight, his Maiestie and might: But hath disclosed onely to his owne, The secret of his counsells, and delight; Whereby they may him worship, please, and serue aright. This is the Knowledge which I seeke to trace, This onely doth true happinesse affoord, Whereof the onely cause is inward Grace, And vnderstanding Gods most holy Word: The helpes which humane Learning doe record; Law, History, Arts, Physicke, Poetrie; Are but as seruants waiting on their Lord, And hand-maids to their dame Diuinitie; All Knowledge without this is foolish vanitie. Sweet Grace, which dost true Knowledge of Gods will, To Babes and sucklings oftentimes reueale, When from great Clerkes of Wisdome and deepe skill, Thy pleasure is this treasure to conceale; Oh sacred breath! which in our hearts doth steale, Like sweetest Zephyrus most pleasing wind, Whence no man knowes, yet doth it surely seale, That certaine Knowledge which I seeke to find, Knowledge of God and Christ the Sauiour of mankind. All Graces that doe serue Loues Royall Queene From heauenly Knowledge haue their maintenance, And alwayes in her company are seene, None without Knowledge may neere Loue aduance; With her are Diligence, and Temperance: True Faith so neere her euer doth attend, You would her take for Knowledge at a glance, Though often Faith doth so her selfe transcend, That shee beyond the reach of Knowledge doth ascend. Not Faith alone, but Workes accompany True Knowledge, who in words doth make profession He knowes God, but in Workes doth him deny, Is ev'n a lyar by his owne confession; How many from this rule doe make digression? That would in Knowledge be accounted high, But giue themselues to Pride, Lust, and Oppression; Enuy, dissembling, Schisme, Idolatry Alas true Knowledge neuer kept such company. Some onely seeke to know, that they may know; And this is foolish curiositie, And some of Learning make a goodly show, And this is base and idle vanitie: Some Knowledge seeke for their vtilitie, Or their preferment, which is filthy gaine, Some to teach other, which is Charitie, Some by this Knowledge seeke Heav'n to attaine, To know and walke not right is damnable and vaine. I liken this true Knowledge to the flower, Or blossome springing from the root of Grace, That doth most gloriously adorne Loues bower, And fills with pleasant odours all the place: Which blossome beautifull, in little space, It selfe into most goodly fruits doth spend, Faith, Mercy, Peace each good and perfect grace, Which fruit so farre the flower doth transcend, God, Men, and Angels tast it, and the same commend. As Blossomes doe not from root liuely spring, That after blowing, haue a fruitlesse fall; So Knowledge that in Workes is vanishing, Had neuer any root from grace at all. But is like to good seed, that's said to fall From sowers hand, downe by the high-way side, Whose rooting being shallow, loose, and small, Could not the Suns hot scorching heat abide; But in the blade, with some, small light affliction dide. Some liken heau'nly Knowledge to the Sunne, Then which in this world nothing more to sight Obiected is: But we by Sinne become, Like him borne blind, depriu'd of naturall light. Till some Power supernaturall enlight, And though more plaine in this world nothing's showne, Than Gods eternall God-head, goodnesse, might; Yet vntill Grace enlighten 'tis vnknowne, No cause hereof in God, but in our selues is knowne. Knowledge is like the talents which the Lord, When he went forth did to his seruants lend: The first who his one talent vp did hoard, Like him, that for his Knowledge doth contend; But therewith not himselfe, nor others mend: Hee that with talents two, gain'd other twaine; Is he that doth his time and labour spend To saue himselfe, and those with him remaine, But he that gaind the fiue; seeks all mens soules to gaine. I Knowledge to the Virgins Lamps compare, Which foolish maids had common with the Wise, Oile workes of Pietie and Mercy are; Which foolish Virgins idlely doe misprise, But when one, Loe the Bridegrome comes, out cryes, The foolish Virgins Lamps are spent and done, Wherefore they must to merits merchandize, And borrow when they of their owne haue none, The Churches Treasury will furnish ev'ry one. Like Widowes Oile, that doth encrease by spending, Like flames, that lightning others, gaine more light. Like Vsurers coine, that doth augment by lending; Like Ioy, that most encreaseth by delight. Like Manna that the Angels food is hight, Whereof each gathers what may him suffice: Except such as in Flesh-pots more delight, Like Springs which more you draw, the faster rise, Like Tutors, who by teaching Schollers, grow more wise. No Simile can her so well expresse, As infinite and boundlesse treasury; Or Sea of waters which become no lesse: Though Fountaines all with streames it doth supply. How infinite is this grand mystery, To lay of nothing this huge Worlds foundation: One God, three persons in the Trinitie, Oh depth of Knowledge! Gods owne Incarnation, Obedience, Passion, Resurrection, Exaltation. Oh! I am drown'd, here Elephants may swim, My Lambe-like Muse in shallow Fords must wade, And seeke for Knowledge to desist from Sinne, And make Faith, Mercy, Pietie my trade. By Faith, I know, Christs merits mine are made; The rest are-fruits of my Sanctification, Abundant Knowledge doth with sorrow lade, To Know and doe God's willis delectation, And onely by Christs merits bringeth to Saluation. This is the Knowledge which our Sauiour meant, When as he it eternall life did call; To know God, and the Christ which he had sent: This is the Knowledge so much sought of all, Before and since the Law, and euer shall, Though till Christs time, it was so shadowed; As couer'd it in types and signes seem'd small, But since Times fulnesse is accomplished, Behold, they all in Christ are easie to be read. By this did Abel offer of his Sheepe, The fat, and God accepted his oblation: By this so well Gods Law did Henoch keepe, Hee him exalted from earths habitation; For this did Abram Ieaue both house and Nation, Assured, that from out his Loines should spring That Knowledge, which to know was his saluation Herein did Dauid, though he were a King, Take more delight than Crowne, or any worldly thing. See next his royall sonne, King Salomon, Then whom arise a Wiser neuer shall, Who knew plants natures, eu'n from Lebanon Her Caedars tall to Hysope by the wall: Who as in Wealth in Knowledge passed all; Yet after hee had traced Uanitie, And found how sonnes of men thereby did fall. Him to this Knowledge did againe apply: And swanlike sang Christs Churches Epithalamy. Wake I, or sleepe, or am I in a trance? Or doe another Salomon behold? A Dauid who doth far and wide aduance, His gracious scepter? But no bounds can hold His Knowledge, secret things for to vnfold; Law, History, Arts and Philosophy, All noble sciences that can be told, Yet seemes to loue alone Diuinitie. Which truely can direct in Peace to liue and die. Who as hee is the Learnedest of Kings, So 'tis his Ioy and Glory for to be, The King of learned men; which in all things, Makes God to prosper him as all may see, This makes him raise to place of high degree, Men of great knowledge, well to rule the Land, And put downe Ignorance and subtiltie, Which highest in their owne conceits doe stand; Long sway thou Brittons Scepter with thy sacred hand. And when thy Cloake, Elias-like, must fall Vpon Elisha thine vndoubted heire, Inherite hee thy Peace and Knowledge all, And in thy Spirit rule as in thy chaire: But I must leaue this field so ample faire, Teach mee, O Lord, to know and doe thy will, And let thy grace againe in me repaire Thine Image lost, and all corruptions kill; Thus we thy will on Earth, as they in Heav'n fulfill. This knowledge must stand by vs at our last, When as wee ready are our soules to tender To him, that for false knowledge curious tast, Though guiltlesse did his life to Iustice render: For this the Holy Ghost doth more commend her, That bare her Sauiours knowledge in her brest; Than that shee bare him in her wombe; yet tender, For One all Generations call her blest, By th'other one of his true members shee doth rest. But though this onely necessary is, And first for our saluation to be sought, Wee onely at our last of it haue misse, As too meane subiect for ambitious thought: Thus the vnlearned rise, and heav'n haue cought, When greatest Clerks with Sciences profound, Heartlesse, and comfortlesse to Hell are brought, For God doth their great wisedome oft confound, Because their inward parts are not sincere and sound. Alas! of knowledge here we haue no care, But all our youth in follies idely spend; Our strength in lusts and strifes away we weare; In age we worldly profit all intend: Alas what gaine we by this at our end? When our fraile Body doth returne to dust, Our Soule to him that gaue it must ascend, Whereof least iot of time account they must, Which hath been spent in discord, profit, folly, lust. Oh! knew we but the vertue of this treasure? Like to the Merchant wise, we would sell all To buy it, where we should find profit, pleasure, Such Ioy as neuer on our hearts did fall: Oh heav'nly Comfort! Ioy spirituall: Delight vnspeakeable in hearts that' grow, Of those that shee is conuersant withall; What Ioy can there be greater than to know Gods endlesse Loue in Christ, which shee to vs doth show. Sure I could wish my whole life here to spend, In this diuine most holy contemplation, whereof I know not how to make an end, Shee yeelds such plentie of sweet meditation: Most heav'nly mysteries of our Creation, Wherein appeare Gods might and Maiestie; But aboue all his loue in mans saluation This is that wondrous hidden mystery, Into the which eu'n Angels did desire to pry. But we confesse though thou dost here reueale, Abundant knowledge, yet we little know Wherefore 'gainst vs the Heathen may appeale Who though thou didst to them but glimpses show Of Truth, and Iustice, did more righteous grow, Than wee that doe thy sacred Truth confesse; And make of Puritie a glorious show; But to adorne the Gospel we professe With workes of Charitie, Ah! wee doe nothing lesse. 〈1 page duplicate〉 〈1 page duplicate〉 Oh it is meate and drinke, we know not of; To know and doe our heav'nly Fathers will: Our blessed Sauiour alwayes fed thereof, And hereof Saints and Angells eate their fill. These are the fruitfull plants which flourish still, Milke, Hony, liuing Water, spiced Wine; Which doe refresh Christs Spouse when shee is ill: These richest Iewells, which her make so fine, Locks, Ribands, Roses, which so gloriously do shine. For this, shee is the Bridegroomes darling Doue, And vnto her that bare her, onely deare: For this the daughters, when they see her loue, And all the Queenes and Wiues make merry cheere: This makes her looke than Sunne and Moone more cleere. Her nauell, belly, head, necke, brests adorne; With these shee to her husband doth appeare, More beautifull, than is the fairest morne; Or faire like twinning Ews, on Gilead washt and shorne. Thou that such heav'nly Knowledge didst instill, Into plaine Fishers that they could confound By argument, ev'n Clerkes of greatest skill, And diue into thy Mysteries profound: Who by their clouen-fiery tongues forth sound, The Knowledge of thy Truth to ev'ry Nation; Canst make this Knowledge in mine heart abound, By one, sparke of diuine illumination, And rauish my weake soule with heav'nly admiration. And though imperfect here our Knowledge be, By reason of our humane imperfection, And for by Faith alone, we things doe see, And nothing know indeed in true perfection; Yet when thy Spirit cleares our minds infection, Wee shall then know, ev'n as we now are knowne; And things now seene, by mirrour-like inspection; To vs shall be most euidently showne, In Knowledge we shall reape, what we in Faith haue sowne. What then's imperfect, shall be done away, Knowledge shall perfect our felicitie; Which is our free beholding God, for ay, In his great Goodnesse, Loue, and Maiestie, So farre as finite may infinitie, Farther to reach my Muse dares not be bold, When Angels of so high sublimitie, Gods Light and Maiestie cannot behold, Finite with infinite can no proportion hold.
MEDITAT. I. Of ZEALE and godly IEALOVSIE. OH that some holy fire enlightening, My Soule now rauish would with thoughts diuine, Whilst I of Iealousie, Loues daughter sing, And godly Zeale, which like the Sunne doth shine, Alas! Minerua, and the Muses nine, Are too weake helpes their aide here to intreate, With Colefrom Altar let some Seraphine Touch my rude tongue, and set my braine on heate, The Glory of this Grace in loftie rhimes to sweate. Fit Subiect, for a sacred Poets Verse, Which should it selfe in Extasie transcend, Zeales sacred Praise, with Knowledge to rehearse Both Method and Deuotion doe commend: Who as the houshold Chaplaine doth intend, To all that liue in Royall Court of Loue; And Prayers for them all, to heau'n doth send, For without Zeale none possible can moue, To high Olimpus Court, the Seate of mightie Ioue. For Prayers that to Heau'n seeke to ascend, Without the Feruour of this sacred Zeale, Fall downe like smoakie vapours, that intend Into Aires middle region to steale: But those that are supported by her seale Like Fumes of incense by the Lamb contend Eu'n in th'Almighties presence to reueale Our wants, and craue his aid vs to defend: 'Gainst worlds and Serpents poyson to our latest end. Oh! thou, to whom it was both drinke and meate, To finish and to doe thy Fathers Will, Whom Zeale of Gods owne house eu'n vp did eate, And made thee on the Crosse thy bloud to spill: Who whipst out Merchants that thy house did fill, With doues and money, theeues and merchandize, Some Zea-lous iuice into my pen distill, And raise my mind aboue her wonted guise, That so my Muse may with her matter sympathise. All other holy Graces disposition, By rules of Art I formerly define; But Zeale so feruent is no definition Can her containe, or bound in any line; Onely shee is by nature, pure, diuine, Beloued daughter to the Queene of Loue, Whose mothers Graces, so in her doe shine, Shee well the primate of her Court may proue, And ranked be for place, all other Peares aboue. I here omit that Zeale, which without hate Of others, doth to vertuous deeds contend, And vs enflames that good to emulate, Which we to be in others apprehend: I here that holy Iealousie commend, Which onely doth from Loue diuine proceed; When, not for our, but Gods cause, we intend To loue both him and his in word and deed, For this is that right Zea'le which of true Loue doth breed. Truth comes by knowledge, and from zeale, deuotions; When therefore zeale doth with true knowledge meete, Shee doth inlarge our hearts with heav'nly notions, Sublime, transcendant, admirable, sweet; But where this knowledge wants, shee's vndiscreet, Rash, violent, seditious, rude and blind, Faults for so faire a Lady farre vnmeet; You see two zeales here of a differing kind, I leaue the worst, and seeke the fairest out to find. Sweet Lady! daughter to the Queene of Loue; Which is the cause of Zeale and Iealousie, If you will aske mee what this Queene doth moue, To loue vs wretches that in sin doe lye; I answere, Goodnesse of her Maiestie. Most excellent is then this holy fire, Of zeale, proceeding from such ancestry, Goodnesse and Loue, which therefore wee require To true effects of Loue and Goodnesse to aspire. Sweet zeale! How fairely dost thou beautifie Th'affection, where thou mak'st thy habitation, Like Temple, which thy Lord did purifie, When as his Soule with zeale and indignation, Was mou'd to see Gods Temples prophanation, Not suffering thy house of endlesse rest, To be abus'd by Pride or lustfull passion, Th'affection which doth lodge within my brest, The Temple where Christ and the Holy Ghost should rest. Companions of Zeale are Pietie, Faith, Knowledge, Patience, Fortitude, and Right, In workes of Mercy, Peace, and Charitie, And sweet Humilitie is her delight: With all her Power shee is opposite Against all that Gods glory may oppose, Shee spends in feruent Prayers, day and night; And those by Knowledge doth so well compose, They bring Gods blessings down, and vp his Iudgements close. Oh Zeale with Knowledge, Faith and Charitie, Who able is thy vertue to commend, Which doth the Church into one Body tye, And for Gods glory onely dost contend: For publike good, and not for priuate end. Lo! th' Angells-Being doth in zeale consist; Whose sacred ardour doth all flames transcend, Wherewith they oft enlight our minds darke mist, When flames of hottest zeale they to our soule suggest. Oh! Loue as strong as Death and Iealousie, Cruell as graue: Thy flames like coales of fire Consume and burne vp all most violently, No Streames or Flouds can quench her sacred ire, Should we sell all we haue, we could not buy her: The Daughter zeale is like the Mother free, Them both from Heau'n th' Almightie doth inspire, And therefore neither will affronted bee, With Riualls, Heathen Gods most base Idolatree. Fond Zeale that's fitly called which doth want Faith, Knowledge, Loue diuine, and Graces all, It still doth most vaine superstitions haunt, And to most base Idolatry doth fall, Vnhumane Fury; Madnesse tragicall! Of men, whom thus blind zeale and strange desire, Transports beyond rage diabolicall, To offer vp their children in the fire Of some offended deuill to appease the ire. Strange is this zealous fury of the rude, When Ignorance doth guide their blind deuotion, The gathering of the froward multitude, When they be stirred with some feruent motion: All following some braine-sicke idle notion, With discontent, against authoritie, Raise Schismes in Church, in Common-wealth Commotion; Pretending all their Conscience-liberty, Alas! these be no fruits of holy Iealousie. God often by an Anthropopathy, By which his nature best wee vnderstand, Ascribes vnto himselfe this Iealousie, As being link'd in Hymens holy band; Vnto his Church, his vndefiled: And His Church againe, to shew her feruent Loue, And Ioy shee takes in her new ioyned hand, Like Loue-sicke Bride the Bridegroome oft doth proue, And him with zeale inuites her to imbrace and Loue. Neuer new wedded Bridegroome was more faine Of his new-Bride, than Christ is of his Doue, Neuer did truest Turtle more complaine, For losse of Mate, than this Spouse of her Loue; It would a stony heart to fountaines moue Of teares to heare the Churches piteous mone, When shee doth misse him whom her Soule doth loue, Where's my belou'd? Ah whither is shee gone? And left his saddest Deare, to sigh and sit alone. And therefore as a Signet on his heart, And as the Seale that is on his right hand, Shee would be ioyn'd, that shee might neuer part, But alwayes in his Grace and presence stand. No Keeper in Christs Vineyard must command, Hee will his Vineyard prune and dresse alone, Whereby his Iealousie wee vnderstand, His Vine the Bridegroome will haue drest of none, The Bride out of his presence neuer will be gone. Doth mine inuention faile? that wont to flow In Similes, that make hard things seeme plaine? Or doth the whole Creation here below, Nothing affoord zeales nature to explaine? Alas all earthly Similes are vaine T'expresse the nature of this Heau'nly fire, Which in the glorious Angells doth remaine, And in the Spirits of that blessed Quire, Which here with Hymnes and Praises doe Gods loue admire. Shall dust and ashes dare yet be so bold, Her to the holy fire to compare Which in the Bush thy seruant did behold Flaming, but did the Bush not singe or seare: Such flames of zeale oft in our hearts there are, Which doe enlighten them, but not consume These flames our Prayers to Iehoua beare, By these our Praises spiritually vp fume, And in Gods nostrils are like incense and perfume. Or shall I like her to some Lionesse Rob'd of her whelps, by some aduenturous hand, Who in her wondrous woe, and furiousnesse, Deuour's and slayes all in her way that stand: Who can the force of Iealousie withstand? Being of so great strength and wondrous might, God grant our zeale the Truth may vnderstand, And that true Knowledge may your minds inlight, To make vs zealous for Gods glory and the right. May I not like her to strong churlish wine, Which doth confound the braine, inflame the blood: But cool'd with water pure, and sugar fine, For both of them is soueraigne and good: Eu'n so doth Iealousies most feruent mood, Allaid with sugar of sweet Charitie, And coold with sweetest Christalline pure floud, The silent streames of soft Humilitie, Transcend in all good workes, of Loue and Pietic. This is the zeale and sacred emulation, Which the Originall doth signifie; Which hath with Loue in Heau'n her habitation, And all our actions here doth sanctifie, And when our Maker vs shall glorifie, Behold! our zeale shall in perfection shine, Begun on earth in true sinceritie, And as our Fleshly courage doth decline, Our zeale will grow more hot, and neerest to diuine. Zeale made old Abram, Hagars sonne reiect, For scoffing at his holy promisd seed, And Moses Pharaohs Court and grace neglect, When hee th' Egyptians Destiny did reed, That smote a brother of the holy breed: This zeale made noble Phineas with his speare, Slay Zimry and Cosbi in their damned deed, Though Saul the fat of Amalec would spare; Yet Samuels zeale doth Agags flesh in pieces teare. Oh had his Master Eli's burnt so hot Against his sonnes, when they by violence The fattest of Gods offrings from him got, And with foule Lust defil'd the sacred Tents: Had he like Phineas punish't this offence? Our eares then should not haue so tingeled, To heare of Gods great wrath and sore offence, He and his sonnes in one day slaughtered, And all his race from th' Arke for euer banished. Zeale made the warlike Dauid to aspire To build an house for Gods owne habitation, And though warres crost his zeale and good desire, Yet made he for it royall preparation, And's Sonne it finisht on his laid foundation, Who gold and siluer vessels in did bring, It making Iudahs Ioy, the admiration Of all the World, the Seat of the great King, Whither the Tribes goe vp, for his true worshipping. I may with this example dignifie The noble zeale of our late famous Queene, Who much desired to reedifie Paules Temples ruines, which so fearefull seeme, And make her faire as euer shee was seene: But warres abroad, and broiles within her Land, Most fatall to this pious worke haue beene; So as it still most ruinous doth stand, Expecting helpe from Solomons pacificke hand. Zeale like a Torch it owne selfe doth consume, whil'st burning it to others giueth light, And like to sweetest incense and perfume For others Good, spends all her force and might, Oh blessed fire! if kindled aright, It burne with Loue of Heauen, and holy things, Retaining in our hearts, both day and night, His sweet imbraces, who is King of Kings, Loathing the worlds vaine wanton wicked dallyings. This Cupid be thy soules and hearts delight, Whose Bow and golden shafts of Zeale and Loue, Doe conquer Fury's, Fates, and worlds despight, And stay the thunderbolts of angry Ioue: Oh see the force of Loue and Zeale doth moue All powers that in Heau'n, Earth, Hell transcend; Grant thee alone I zealously may Loue; And let thy Iealousie me safe defend, That neuer to strange Gods I my affection bend. Let vs learne zeale of him that in the day's Of's slesh, did offer Prayers, supplication With strongest cry's and teares to God alwayes, That able was to saue him from his Passion; And learne of him true holy indignation, To be ev'n eaten vp with feruent zeale, To see theeues den, in Gods owne habitation, But first let Knowledge our Commission seale That where this Feruour wounds, our Charitie may heale. But ah our zeale of Prayer now growes cold, Zeale of Gods glory like our Charitie, And as the world declines, now waxing old, Ev'n so doth all our zeale and pietie: We raise our houses ev'n to dare the skie, But raze Gods Temples equall with the ground, Our Fathers built them for posteritie, And left with Ornaments adorned round, But we them with their Ornaments seeke to confound. As for the Temples of the Holy Ghost, I meane our hearts the Bridegroomes habitation, We will bestow on them no spirituall cost, But leaue them foil'd with vilest prophanation; Pride, Lust, Vaine-glory, all abomination, Tis time to wish this holy Bishops zeale Would make of them to God new consecration, And that the Holy Ghost their doores would seale, Against all spirituall theeues, that holy goods would steale. Oh that some holy fit of Heau'nly fire, Raising my Muse to zealous contemplation, Would in mine heart that feruent flame inspire, And zealous Loue Saint Paul bare to his nation, When, as hee could haue wish't eu'n reprobation For their sakes, from whose flesh Christ did descend; Or of the Prophet, by predestination Most sure, his name in Booke of Life was pen'd Yet wisht it wiped out Gods glory to defend. But I confesse, we rather doe enuy, Gods gifts and graces in our Bretheren, And Iosuah-like forbid them prophesie, Shewing more zeale to honour Greatnesse, then To Glorifie the King of Heau'n, yea when We in our hearts find any emulation, 'Tis for vaine-glory, and the praise of men, To build our houses, not Gods habitation, And leaue faire large possessions to our generation. Let vs with Dauid make a sacred vow, And to th'Almightie God of Iacob sweare Neuer to come within our house, nor bow Our Limbs vpon our Beds, till we prepare A place Gods spirituall Temple vp to reare: Nor euer suffer sleepe within our eyes, Or slumber in our eye-lids to appeare, Till we an habitation doe deuise, Where we may to th'Almightie offer sacrifice. My mind inflame Lord with that hot desire And zeale to glorifie thy holy name, That like thy Martyrs I may dread no fire, Because I feele within a hotter flame. Hot Coles therefore shall be to mee the same, As to the Martyr was the Boiling Oyle, Which did more coole indeed than him inflame, Because his zeale within did hotter boile, Sweet heau'nly dewes doe most inrich the hottest soile. Oh were mine head a conduit full of teares, Mine eyes two rocks continually to run, As well to cleanse foule Lusts of youthfull yeeres, As coole the zealous slames in me begun; Had I thus once my Bridegroomes presence won, I neuer would let goe my well-laid hold, Till hee into my Mothers chamber come, With sweet embraces ay, mee to infold, His ardent Loue would neuer let my zeale grow cold.
MEDITAT. III. Of TEMPERANCE. MY Muse now fares like to some Pilot wise, Who hauing some dread stormes of danger past, That tost his vessell oft vp to the skies, Now sailing in the calme with temperate blast, Goes gently on, lest too much dangerous hast His ship vnwares on hidden rocke impight, And him and all his hopes away should cast, For thus it oft befalls some carelesse wight, To wreck in fairest calme, when they the storme haue quight. I late was tost in rough and boisterous Sea, Of Zeale and Iealousie, which hauing past, I am to saile in calme and fairest Lea, Of Temperance, most abstinent and chast; Therefore my Muse goes on with sober hast, Knowing against her many dangers lie, Which by the touch, tongue, smell, eye, eare, or taste, Would her entrap, and bring in ieopardy, Which Poets by the Syr'ts and Syrens doe imply. And therefore did the famous blind Bards quill, Preferre Vlysses in his Court of Fame, Who of this Temperance had got the skill, Fore Aiax, Hector, or Achilles name, His Odysses may testifie the same Which were compos'd his Temperance to commend By which he men and monsters ouercame, And did life, honour, chastitie defend, 'Gainst Syrens and Enchantments to his latest end. And sure the Heathen, to all Christians shame, Seem'd wondrously vs herein to transcend, But that they wanted that most holy flame Of zeale, which I so lately did commend, And knowledge, which should guide them to their end, All that they had by natures light was showne, But God his holy Word to vs doth send, Whereby his Will and Counsell is made knowne, What fruit then ought we beare, where so good seed is sowne. Eue was the first Author of Intemperance, Led by her eye, nice tast, and fond desire Of Knowledge, with proud wicked Ignorance, And chang'd Gods Loue to euerlasting ire, The Garden loosing for eternall fire; But what shee lost his Temperance doth gaine, Whose aid now in mine entrance I desire Who from all food, did fortie dayes abstaine, And all's Life from intemperate, thought, word, deed, refraine. This Vertue some doe make so Cardinall, That all the rest, in her they would imply, As Loue, Peace, Concord, Pudour Virginall, Gentlenesse, Meekenesse, Liberalitie, Thrift, Silence, Friendship, Goodnesse, Grauitie, Honesty, Purenesse, all true moderation, Which doth withhold from Sin and Vanitie, And bringeth vnto true humiliation: Most happy Mother of so faire a Generation. But in some limits that I may her bound, I her define to be a moderation Of such desires, as are within vs found In Diet, Actions, Words, and Affectation; For with these fow'r I bound my Meditation; In Diet shee requires Sobrietie, In Actions, true vnfain'd humiliation, Her Words she graceth aye with Modesty, And her affections charmes with Meeknesse; Chastity. See in her Diet, first Sobrietie, In words and actions true humiliation, Accompany'd with precious Modesty; Last Continence from Lust, and angry Passion, The cause of all is prudent Moderation; The aged Palmer, Spencer, Guyons trustie guide, That stands against all stubborne perturbation, By whose sage helpe, secure and safe we slide, By whirle-pooles, and deepe gulfes which gape for vs so wide. For all through this worlds boistrous Sea must passe, Before we at our quiet Hav'n arriue, The Boate our Body is, as brittle glasse, Our Steeres-man▪ Temperance, it right doth driue, Besides the Rocks, that threat this Boat to riue; Are many Gulphes, and Whirle-pooles of decay Which wait th' Affections, and the Senses fiue By force and sweet Allurements to assay, Some fall by rage and diet, some by lustfull play. But in that Body where doth reason sway, And Sense and Passion be obedient, There the affections all behold you may In happy peace, and goodly gouernment: There Temperance adornes her glorious Tent, With vertues all to make it shine most bright, The mirrour of Gods workes most excellent, And to them all such bounteous banquets dight, As may be best for Health, Praise, Profit, and Delight. Most glorious frame of nature! which shee built, The whole world in one point t'epitomize, Iust, pure, and perfect, till intemprate guilt, Her Makers Hests by Pride did foule misprise, Since that shee learned to belowly, wise, And not obey intemperate desire, Thus shee her glorious house reedifies, And most of all doth lowly Cells admire, The loftiest is no place for temperate retire. Shee therefore neuer comes in company, Of such as swim in pride, and bathe in blisse, Wasting their dayes in ease and luxury, For in such ease, men easily doe amisse, But hee whose mind in studie watchfull is, Whose limbs are toyl'd with labour, mind, with paine; Shee these as her sweet darlings deare doth kisse, The idle life cannot to her attaine; Before her Gate, high God employment did ordaine! Excesse doth make the minde of beastly man, Forget his first created excellence; That pure estate in which his Life began, And as a Beast that wants intelligence, 'Twixt sense and reason put no difference, But like a Brute of base and swinish kind; Delights in filth and foule incontinence, For Lust and Wine so far transforme the minde, Affections beare the sway, and royall reason binde. Thus Bacchus Fountain's turn'd to puddle lake, Wherein like filthy beasts base men lie drown'd, And Swines of Gods faire Images doe make; This vice hath now with vs such footing found, As Drunkennesse with glory doth abound, Pure Liber, wont to be the Muses friend, All musing, Wit and Learning doth confound, The Flemings this did first to vs commend, But herein we them and all Nations now transcend. No better stratageme doth Satan know, (I alwayes must except base drunkennesse) Then gaming all our youth to ouerthrow, The fruict Intemperate of Idlenesse Oh horrible, infernall wickednesse: To heare a wretch, his Makers name blaspheme, When Dice or Carding crosse his good successe, And eu'n his Soule, which Christ's bloud did redeeme; With his estate, to hazard to a dyes esteeme. Intemprate, drinking, Play, smoake, in excesse Is now our gallants onely occupation, The poisoning fruits of their loose Idlenesse, Base Gourmandizing, filthy Fornication Is turn'd from foule reproach to commendation, Now vse of Armes and manly exercise, Are held a toile and not a recreation; Who so is moderate, chast, valiant, wise, Him as precise and cynicall they doe despise. Oh foolish Man! learne Temperance of thy Dog, Thine Horse and Hawke, wherein thou tak'st delight, Which when they should shew sport, thou dost not clog And fill with food, their greedie appetite; Thou them dost diet, that they may be light, And keepst from Lust, their courage to prolong, One dulls the Body, th'other kills the Sprite, But Abstinence doth make both swift and strong, The temperate mans dayes are happy healthfull long. And may vnto Pauls Pilote be compar'd, Whose vessell with exceeding tempest tost, Vnlades, and lightens, hauing most regard, To saue his Life, though all his goods be lost; Eu'n so the temperate man in this world crost, With baits of appetite, lust, anger, pride, Makes vse of those that for his vse are most, But needlesse things, wherewith his vessels cloid, With his owne hands doth to the hungry, fish diuide. When I behold the stately Firmament, Adorn'd with glorious Lamps of heau'nly fire; The Stars with their appointed roomes content, And neither other to supplant desire; Their Temperance in Heau'n, I doe admire: But then I view the anbitious sparkes below, Who to possesse the whole Earth doe aspire; And all poore Cottages to ouerthrow, That stopt their prospect, great alone on earth to grow. Nature with small, no plentie Lust can bound, Vnlimited desires here satisfie, No Gold, nor Siluer can, though they abound, Like stones amongst the wise Kings vanitie: Though Iesses Sonne haue such varietie Of Wiues and Maids, yet comes the stranger, Lust, Vrias onely Lamb for him must dye, No home-bred fare, can satisfie base dust; But strange rare cates from forraine nations haue we must. The temprate man, I to a Brooke compare, Contented with sweet Fountaines of her owne; Which runs most pleasant, pure, delightfull, cleere: But if with flouds her channels once be flowne, Then streight her troubled waters foule are growne. So whil'st we Temperance with vs retaine, And no excesse of Diet's in vs knowne, Our heart from ire, our bed is free from staine: But cease from Temperance, and all is foule againe. And as pure Streames continue sweet and cleere, Whil'st they within their Channells swiftly flow, Refreshing all the plants and flowers neere, But if they idlely stand, or run but slow, Then thicke and foule like idle lake they grow: Ev'n so the man that doth his minde aduance, His Makers heau'nly will to doe and know, To honour shall be rais'd aboue all chance, But he that idle grow's falls to Intemperance. Shee is a short, but a most pleasant way, Wherein small labour is but much delight, The Empresse that doth our affections sway, The Genus of all other vertues hight, Piller of Fortitude, The Helmet bright, Against Lasciuiousnesse, The eyes best guide, Bond of goodwill, of cogitations light, Restraint; The Enemy of Lust and Pride, The Soules chast counsellour, her vow' and prayers to guide. Of Prudence and true Wisdome the foundation, To him that hath her, can no ill befall, No greater wealth can be then Contentation, Who hath her, hath that, who lacks that, wants all, Who nothing need; eu'n Gods the Heathen call. Fortune may bring vs wealth and royall fare, But Temperance must giue content withall, By her we freed from perturbations are, And hauing daily bread, doe take no farther care: For from her Temper shee receiues her name, As being of extreames the moderation, The golden meane that doth affections frame, Actions and Words to natures ordination, Vnspotted pure as at our first Creation: Thus wee abstaine from Lust and Violence, And though on earth is yet our Conuersation, Wee hope ere long to be receiued hence, Meane while, our Life's a sacrifice of Continence. Thus see our protoplasts first cloth'd in skins The greene herbe of the field their onely meate, The Beasts their Conuiues, and the Woods their Inns, To shield from cold, and saue from scorching heate, And all this must be got with toile and sweate, No liuing thing was then allowed good; For, as the learned thinke, man might not eate, Of any liuing creature till the Floud, But since, as the greene herbe, God gaue them all for food. How often did the Fathers pray and fast, And some from women, some from wine abstaine, Till sixtie yeeres they keepe their bodies chast, A Temprate and chast seed here to obtaine: When Ruth at Booz feet, all night had laine He ladeth her with corne and sends away, From lawlesse Lust he doth himselfe containe, Though he had dranke, and cheer'd his heart that day, An habite of true Temperance see here you may. Ioseph would not against his Maker sinne, For Pharoahs Stewards Ladies soft embrace, Yet easier 'tis a walled towne to winne, Than to resist temptations vile and base, Nought sooner doth our liues with Lust disgrace, Than bathe in ease and swim in foule excesse, Had Dauid beene at warre in Ioabs place He had not falne into such wickednesse, Adultery, the fruit of fulnesse, Idlenesse. Oh tell me Dauid, where was then become, Thy fasting wont thy soule to humble so, That it was wont to thy reproach to come, And weakned so thy knees, thou couldst not goe? Thy teares which did to such great plentie grow, They were thy meat and drinke, both day and night, All watering thy couch, so they did slow, That eu'n my Muse weepes at thy piteous plight, Yet had thy soule therein vnspeakeable delight. I cannot but admire the Temperance, Of that great Monarch; mightie Phillips Sonne, Who when he had vnto his gouernance, Darius Empire, Wife and Daughters wonne, Their beautie would by no meanes looke vpon; Esteeming it a most vnworthy deed, When he so many men had ouercome, To be of one weake woman conquered, Like Temperance of so yong a Prince I neuer read. Not that the Heathens Temper I compare, To those that haue beene truely sanctifide, Of which Iob is to vs a patterne rare; Who least his eyes should draw his heart aside, Did couenant they on no Maid should glide: How infinite are watchings, fastings, cold, Which to subdue the flesh Paul did abide, But aboue all th'examples I haue told, The Locust-eater and's Disciples liues behold. And though whilst that the Bridegroome pleas'd to stay, The children of Bride-chamber did not fast, Yet when from them he taken was away, Behold they then did pay for all was past, And oft did hunger, whip, and prison tast; No Poets quill ere able was to faine, Like Temp'rance of pure Lamb most temprate chast, Reuiled, scoffed, scorned, scourged, slaine; Yet opn'd not his mouth to scoffe, or speake againe. Oh shall the King of Angels and of Men, Abus'd by workmanship of his owne hand, Endure such wrongs, and neuer turne agen: Whose one word could haue call'd th'whole heau'nly Band, The Fury of these wretches to withstand; And shall the Lord of Life so meekly dye, For our intemperate affections; and Shall not we them all with him crucifie, And fleshly members of our Body's mortifie? But we like Foxes build a stately hall, And like the Birds in stately cedars nest, When Hee that did of nothing make them all, Had not a place to lay his head to rest; Wee see his glorious members here distrest, Want lodging, food, and raiment for the cold, Whil'st we abound in meates, and fill our chest With change of raiment, and with store of gold, And in birds softest plumes, our looser limbs infold. Alas how many hunting worlds gay showes, By base Intemperances sweetned baite, And vile Ambition which downe headlong throwes, Are brought to ruine most infortunate; Oh grant that I may liue in meane estate, And my freed soule with Contemplation please; My clothing warme, my diet temperate, Freed from all tempests of worlds raging seas, Which tosse poore sailing soules, in dangerous disease. Most happy who with little is content, That though he want, yet neuer doth complaine; Ne wisheth more his sorrow to augment, Knowing that he by heaping wealth doth gaine, Nothing but care, vexation, and paine: What more than daily bread here doe I need? What need of forraine cates or feathers vaine? Let fields my food; my flocke my clothing breed, No other would I weare, no other would I feed. In vaine doe foolish men the Heau'ns accuse Of sad misfortunes, paines, and iniuries, Which doe (if we knew truely them to vse) To eu'ry man what's fittest for him size, That's not the best estate which most we prize, Nor that the worst, which most men seeke to shun, Each as he list his fortunes may deuise, Which wishes, no man happinesse hath wun, Such wishers cease to liue, before their life begun. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 It is mans mind that maketh good or ill, Wretched or happy, sad, glad, rich or poore, He hath abundantly all things at will, That hauing little, yet desires no more, When he that's drown'd in wealth, & swims in store, Doth liue in want to satisfie desire, Which neuer hath enough, fond fooles therefore, Are they that feed Lusts and Ambitions fire, Which like base Auarice, doth more and more require. When first I saw the glory of the Great, I then them onely happy men did hold, For sumptuous houses, lodging, rayment, meat, Honour, Attendance, Iewells, Siluer, Gold, But when the cares and dangers I behold, Of those whom Fortune doth so high aduance, How to dissembling slattery some are sold; Lust, Fulnesse, Idlenesse, Intemperance; My life I happy deeme, in quiet lowly chance. Thus of late folly's, I though late complaine, And that sweet Peace, which doth not there appeare, Now in mine homely Cell I entertaine, Which by her want I learne to loue more deare; Sweet holy quiet life! where meanest cheare To hungry stomocks, is a daily feast, Where thirst like Nectar, makes fresh cooling beere; Where in a cabbin is more quiet rest, Than on Downe Persian beds, with Gold and Feathers drest. In this estate I no man doe enuie, Nor would enuied be of any one; Great store of wealth, doth store of cares supply, That little that I haue is still mine owne, I reape with Ioy the crop, that I haue sowne, Without least care but onely to attend it, The Lambs I weane, are daily greater growne: What haue I but to praise him that doth send it? And with a cheerefull heart vnto the poore to lend it. But least corrupt my mind, or body grow with too much ease, or wanton Idlenesse; My mind I set my Makers Will to know, His Wisedome, Power, Truth, and Holinesse; I often ride or walke to wearinesse, The members of my body to subdue And Temper 'gainst Lust and Laciuiousnesse, Thus by sweet contemplation, oft I view, Such high transcendent things, as yet I neuer knew. Thus rapt with contemplation I find, That all these worlds-gay show's which men admire, Are but vaine shadow's, to the ioy's of mind Of those, that lead their liues in safe retire; Whose onely happinesse and hearts desire, Is here the talents God hath lent to spend Vnto his glory, as he doth require, And vsing Temperately what he doth send; Thus grant that I may liue, Thus grant that I may end.
MEDITAT. IIII. of BOVNTIE. NOw will I raise faire Alma's stately tower, On Temperance, her strong and soundest frame; And goodly deck Dame Bounty's dainty bower, Whereby all Princes gaine immortall fame: Some call her Alma, some her Bounty name, The trusty Almner of Loues Royall Court; Who beares the bag to giue to blind and lame, And Suitors all that thither doe resort Rewards most bounteously, and feeds in seemely sort. For on this heau'nly Dame the eyes of all Looke vp, that of her liberalitie They may receiue, and shee againe lets fall, Vpon them needfull things most plenteously, Her bounteous hand shee opens willingly, With blessings eu'ry creature full to fill, To those that Knowledge seeke, abundantly, Shee giueth Wisdome, Vnderstanding, Skill, To know their Makers Bountie, Maiestie, and Will. Most glorious Alma! when as Temperance Controlls the noble Plentie of her Hall, And with her Staffe keepes out Intemperance, Which doth abuse her Grace and Bountie all; For where most Plentie is, there most doe fall By want of Temperance to Lust and Sin, Till they be brought low as the Prodigall, For he that will true Praise by Bountie win, Must first of all at home with Temperance begin. For Temperance with watchfull diligence, Are like two springs which waters doe supply, To open handed free Beneficence, And her discernes from Prodigalitie, By Diligence we get sufficiencie By Temperance, what we haue gotten, spare To minister to Liberalitie, For these two, Lady-Bounty's handmaids are, And for her, iust, and truly, store of wealth prepare. But they that liue in sloth and foule excesse, Though they may seeme to be most liberall, Oppression, and Extortion mercilesse, Are Lakes, from whence their Bounty's streamed doe fall, And thus they rob the poore, that therewithall They may themselues, rich friends, and children feast, Blaspheming their great Maker, Lord of all, And imitating basest sauage beast, Which fawnes vpon the great, But doth deuoure the least. God of all Bountie, King most Liberall; Who to thy vassall Man at his Creation, Didst subiect make, Fish, Fowle, Beasts, creatures all, And of thine handy works gau'st domination; Who by thy prouidence and ordination Him needfull things not onely dost prouide, But for his health, delight and contentation, That he may plentie to the poore diuide, My Muse to sing, heart, hands, to practise Bountie guide. Bountie, Beneficence, Benignitie, In name though diuers, one in substance be, Beneuolence and Liberalitie, Make actions, and affections agree, If as they are, in God you wish to see, They like his Goodnesse are vnlimitted, And as his Mercy, Loue, and Grace are free, Which on his creatures are abundant shed, But by my shallow Muse their depth cannot be read. They are too high to reach, too deepe to sound, For all the earth is filled therewithall: In heau'n aboue Gods Goodnesse doth abound, The Bountie of his Grace is ouer all; Of all the Meditations which call My mind, to holy Ioy and admiration, None lets more comfort than Gods Bountie fall, Both for my being and my preseruation, But most in that he shed his bloud for my Saluation. Here could I wish my Muse might euer dwell, In viewing Gods great Goodnesse, Bountie, Loue, Which three to th'holy Trinitie I well May here ascribe; For Goodnesse first doth moue The Father, to beget Eternall Loue, From Loue and Goodnesse, Bountie doth proceed: Yet all these three, as one in God doe proue, In substance one, although distinguished In working! But this height my reach doth far exceed. And therefore rauish't now with contemplation, Beyond the compasse of my feeble eye, My soule amaz'd falls downe to adoration Of this misterious holy Trinitie, And from diuine come to benignitie: And bountie which should be in men below, A habit wee of liberalitie; Her call and good affection we should show In thought, heart, word, and deed, to eu'ry one we know. And must from goodnesse and true loue proceed, The onely cause of true benignitie; Wherefore, except these be in vs indeed, Our bounty is but prodigalitie: Or some like froth of superfluitie. The crums and leauings of Intemperance, Which oft are dealt out with an euill eye, More for vaine credit, or base circumstance, Then for goodwill, or care Gods glory to aduance. For eu'ry act hath then her true effect, Which from true ground right aymeth at her end, As when both loue and goodnesse doth direct What bounty truly gets, aright to spend: Loe thus doth heau'nly grace and Bounty send Her blessings temporall alike to all; But doth for greater benefits intend, To those that on Gods name aright doe call, And in this heau'nly sort, ought we be liberall. Oh! then th' effects of bounty glorious are, When Prouidence with true Frugality, Doe seeke by Iustice to prouide and spare Fit sustenance for liberality; Behold that heau'nly bounteous Maiesty, Sends raine and fruitfull seasons whereby store Of Blessings, th'earth may to his hand supply, And many hidden treasures vp doth store For to exalt the rich, and to refresh the pore. Then humane bounty like her Makers is, When as shee labours to doe good to all; But most of all to bring poore soules to blisse, And fill their hearts with food spirituall: Oh Grace Diuine? Bounty Angelicall; With spirituall loaues in Wildernesse to feed Gods Saints, when spirituall hunger them doth gal; The ignorant which pine with inward need, Diuine sweet comforts to their fainting soules to reade. True Bounty's knowne, best by her company, For shee in Truth and Mercy takes delight; Faith, Iustice, Temperance, Humility, And is withall Loues graces richly dight, Herein appeares her glorious heau'nly Sp'rite: Shewing that shee of seed diuine is borne, Of Loue and Goodnesse, not of Vaine delight, Or Fame and Praise of men, when shee doth scorne To seeke feign'd bounteous shewes, her goodnes to adorn. For thus th' ambitious man is bountifull, Thus belly-gods in plentie take delight, Deceit with gifts his neighbour seekes to gull, The couetous bribe large to conquer right; From such false Bounty, Truth is banish't quite, Humility, Faith, Knowledge, Temperance, Nor any of Loues Graces in her sight, May suffered be their ensignes to aduance, There dwells Contention, Pride, Oppression, Ignorance. As daughters of the horse-leech, still doe cry, Giue giue: as Graue and Hell be neuer full, So nought the couetous eye can satisfie, But he that's liberall and bountifull Is like full clouds, which doe most plentifull Water the earth, and poure downe store of raine, Yet are not emptie; for the mercifull And liberall shall greater plentie gaine, And he that scattereth shall find increase againe. That hand is neuer emptie of reward, Where as goodwill the hearts chest filleth full, And bountie neuer is so much afear'd, Causlesse to giue, As not be bountifull Where need requires; His face is beautifull Where sweet Goodwill both heart and lookes haue Ioyn'd; But th'enuious and malitious doe pull, On wrinkles: And a man shall euer find, The beautie of the face to alter with the mind. Bountie is like vnto the glorious Sun, Which as a Bridegroome doth from chamber glide, And as a Gyant ioy's his course to run From East to West, most swiftly he doth ride, Nothing from's fertile heat it selfe can hide; He doth not looke that one him vp should call: So bountie deales her Graces far and wide, And Blessings without asking sends to all; Expecting not vaine praise, where shee lets graces fall. As some faire glorious garment, which we weare Vpon our shoulders, reaching to the ground, Couers all spots, and Naeues that on vs are: So where this noble bounty doth abound, It couereth all faults that can be found, For as Loue couers, so doth Bounty hide A multitude of sins, and doth confound, By her bright Beames, Detraction, Enuy, Pride; Alas these are to weake where Bounty's on our side. Shee's like vnto the Lamp of glorious day, Which doth diuide the darknesse from the light, For whereas Bountie doth her beames display, Behold bright day: without them there is night; The King that by his bountie doth inuite, His subiects hearts to Loue and Honour due, Sleepes more secure, than he that doth by might And feare, strong forts and walled townes subdue, And for his guard's encompassed with armed crue. Bountie and Benefits are eu'n the Bands, Of Concord, and as fire doth quickly dye, That is not fostered with coles or brands; So dies true Loue with men: Except supply Be made by gifts and liberalitie: Who doth the wandring soule direct aright, Though with him he doth deale most bounteously; Yet doth he but his fellowes candle light, And to another giues, yet loseth selfe no light. True bounty seekes high God to imitate, Who to the most vnthankfull is most free, Sol doth his light to Theeues participate And without tempests, Pirates saile on Sea, The Heau'ns of all good things the Authors bee, Faire fortunes to vngratefull fooles doe send, As onely seeking to doe good: so we (Though oft in vaine our bountie we doe spend) To the vnthankfull must, as to the thankfull lend. Gods bounty's like to incense and perfume, Cast on an heart inflam'd with holy zeale, Which praises vp, like cloudes of smoake doth sume, And sweetest odours round about doth deale: Man's Bounty is like widowes cruse or meale, Which spent vpon the Prophet growes to more, Like Surgeons skill, which as he more doth heale, Doth grow more cunning than he was before, The diligent and bounteous hand want neuer store.) As many fruits doe faire encrease and grow, Not so much by the nature of the ground, As by the bounty, which from Heau'n doth flow, And temperate aire that is about them found, So all good Arts in noblest wits abound, More by some Princes liberalitie, And high regard they haue of Muses sound, Than their owne nature, strength, and industry, Best friends to Arts are Bounty and Humanity. Should I but here recount the names of all, Whom bountifull in holy Writ I find, I of your patience should be prodigall, And my short time for this discourse assign'd, Let me their names vp in a bundle bind; Which if you please to ope as sweetly smell, As Camphires bush: my Muse is now inclin'd, Of some prophane examples here to tell, Which seeme in noble Bounty others to excell. Than treasure Cyrus more his friends esteem'd, Whereof he multitudes by bounty won: And Alexander greatest glory deem'd, By bounty neuer to be ouercome; A King of Egypt thought it better done, His subiects coffers, than his owne to fill: When as Alphonsus heard Titus Vespasians sonne, Accounted that day lost, when for goodwill He had giu'n nought; said, I ne're spent a day so ill. Behold! these fiue examples liue in one, The bounteous Monarch, that our Scepter sways, Esteemes his friends' boue gold, or precious stone, And ouercomes eu'n all that him obay's, By soueraigne Bounty, to's immortall praise, No King so fills his subiects chests with gold, His bounteous deeds in number passe his day's: Ah! how then dare my niggard rimes be bold, The sacred bounty of my Soueraigne to vnfold. Who hoards not vp his wealth in Caue or Tower, Nor into prisons darke condemnes his gold: But as on him from heau'n all Blessings shower, So are his to vs Subiects manifold: As from thicke clouds, we numberlesse behold, Large streames of fruitfull raine on earth to fall: So is his largesse to his seruants told, Who entring poore, returne rich from his hall, Like Tagus golden sands, his hands are liberall. Vouchsafe, oh bounteous Soueraigne! heare thy thrall, After thy cloud, a subiects drop'd to sing; Whom thou didst to deserued honour call, And was in name and bountie as a King: Who in thy bounteous steps thee following, Did from obscurity my Fortunes raise, Without desert or my least offering, He now in Heau'n his bounteous King doth praise, As he with bounty honour'd him here all his day's. And let vs all his bounteous praises sing, Whose bounty vs from Hell and Death doth raise, Our blessed Sauiour, Prophet, Priest, and King, Who here in bounteous deeds spent all his day's; Casting out Deuills, sauing soules alway's, Healing the sicke, giuing the blind their sight; Mournes for our sins, for enemies he pray's; Comforts the rich, and feeds the hungry wight, And still in doing good, doth set his whole delight. How could malicious heart of enuious man, Consent to murther such a bounteous King? Scourge, scorne, deride, despight him what they can, Still in his bounteous deeds perseuering; Yea when vnto the Crosse they him doe bring, Father they know not what they doe, he cry's; And when his body hangs their torturing, He to the Thiefe not Paradise denyes; Thus doing good he liues: Thus doing good he dyes. What doth the Lord of Life eternall dye? Which vnto vs eternall life doth giue; See his large bounty, and benignity? Hee gaue his life for vs, that we might liue, What heart of stone doth not here melt, or riue But with his Life, his Bounty doth not end, He by his Will, and Testament doth giue Vs Heau'n, yea more the Comforter doth send, With millions of Angells, on vs to attend. Who can of this his Sauiours Bountie tast? And to his members not be bountifull, If thou want wealth, and coine giue what thou hast, And let our hearts be alwaies mercifull, And like the fertile ground yeeld plentifull Encrease, of all the seeds which thereon grow, 'Tis Bountie that doth fill our garner's full, He sparing reapes, that sparingly doth sowe, True Bounty's noble hand no want did euer know. But ah too many couetous of Praise And Glory doe by fraud and rapine spoile; Other's, that they thereby there names may raise, And some goods gotten by much care and toile, Spend on their pleasures, and thereby beguile, Their poore and needy neighbour of his right, Drinking and surfetting in ease the while, And spending frankly on some base delight, Like Brutes are bountifull to their owne appetite. Some onely by their Bountie seeke for fame, And these are onely to Ambition free, Some Patrons now aday's such Shepheards name, To feed the Flocke, as loose and Idle Bee, Wealth vnto wealth to adde they all agree: Mo man respects the needy and the poore, The emptie vessels, emptie still we see; They that are full, to them is added more, Dry hills want water, when the valley's swim with store. As Knights which of the noble Order are Of Garter, that they better may be knowne, A golden George about their necke they weare, Nor doe the same at any time lay downe, Whereby their noblenesse should be vnknowne: So Nobles alwaies weare Benignitie, Whereby whose Sonnes you are yee may be showne, For nothing proues you Sonnes of the most High, More than your Bountie and true Liberalitie. But of salse bountie you doe vainely boast, Delighting in vaine pastime, oyle and Wine, And gluttons feed for glory to your cost, Whil'st at your doores, the poore may sterue and pine, You welcome such as you inuite to dine; But scarce afford the poore scraps, at your gate; Which shew that all your bountie is to Ioyne Credit and Glory to your great estate, And but for Crowes and Kites, or Daw's do lay a Baite. You for a million at a cast will play, And hazard all your fortunes at a game, And grudge not for one daintie bit to pay A thousand, and then glory in the same, With gold you tricke and trim vp some loose Dame, The sinke that sucks vp all your Liberalitie, Thus lauish you to your eternall shame, All that your Fathers got by their Frugalitie, And left to you to spend in bounteous hospitalitie. Braue Alexanders deeds for ay commends His wondrous confidence, and bountie rare; Who dealing out amongst his faithfull friends, Lands, houses, townes, he gold and all did share, When one besought him wisely to forbeare, For what, said he, alas! is left the King? New hopes of gaming more, said he, there are, Thus on his fate and fortunes venturing The Heau'ns propitious seem'd, to him, in eu'ry thing. But ah! poore Prince! thy hopes are all but vaine, As were the Benefits thou didst expose; But we are certaine of eternall gaine, If bounteously Gods blessings we dispose: Ah! what is it if worldly things we loose! And thereby gaine vs an Eternall Crowne, Which heau'nly Bountie layeth vp for those, That their owne glory willingly lay downe, And what they reape by Bountie bounteously haue sowne. Such all within most gloriously shall shine, Their vestiments shall be of twined Gold; They shall of Hony tast, and spiced Wine; And all the Bridegroomes fruits both new and old, He gently will such in his armes infold; And satisfie their sense with pleasing smell, No eare hath heard, no tongue hath euer told, The Ioy and Bounty that with him doe dwell, But more of these, where next of heau'nly Ioy I tell.
MEDITAT. V. Of Spirituall and Heau'nly IOY. HOw should a heart opprest with worldly cares, Of Spirituall inward Ioy now rightly sing; Since none her knowes, but who her image beares, And feeles the Spirits inward witnessing: All sacred stuffe I to this building bring No helpe, but he that Abba Father cry's, Can teach my Muse to touch this golden string, I therefore here forbeare prophane supply's, My Spirit wholly on the holy Spirit rely's. Well, said the King, All worldly things are vaine, And trauell which beneath the Sun he found Compared to left drop or minutes gaine, Which Spirituall Ioy did to his heart propound; No reach of Wisards skill, no wit profound, Is able this true Ioy to comprehend, This Musicke wholly to the Saints doth sound, The inward man can onely apprehend, Sweet liuely Spirituall Ioy, which neuer shall haue end. No Muses darling euer yet did dreame, Of this sweet wind, which where it lists doth blow; This onely is sweet Israels Singers theame, Which he by heau'nly influence did show; And then most, when the outward man brought low, By paine of body, or by griefe of mind, Did from his pen diuinest comforts flow, Most heau'nly Ioy's, which he was wont to find, To grow more strong within, as he without declind. Oh Ioy of ioy's? vnspeakeable delight, Eu'n when our soules the powers of hell doe shake, And vs with Iustice and due vengeance fright, When as our guilty conscience is awake, That all with terrour tremble, horrour quake; That then our gentle beame of heau'nly Grace, Not onely shall from vs this horrour take, But in Loues armes vs in an instant place, They onely know this Ioy, that haue beene in this case. If euer I receiued strength and skill From Heau'n, to scale the hill of contemplation, I now doe hope Gods gracious Spirit will, Me fill with Ioy for his sweet meditation; Oh, blessed Spirit! who by sweet inspiration, Directest eu'ry holy Prophets quill, Enlighten mine, by heau'ns illumination, That most diuine sweet Ioy's it may distill Into the Readers heart, and Mine with comfort fill. No tongue could euer tell, no heart conceiue, Therefore no Art is able to define What is the inward Ioy which we receiue, By peace of conscience, and Grace diuine: But sure it is, that speciall marke or signe, Which on our soules the holy Spirit of Grace Most gently doth imprint, and liuely line, Whereby we doe behold Gods cheerefull face, And spiritually feele, our Bridegroomes sweet embrace. There is a naturall and carnall Ioy, Besides this inward Ioy spirituall, By one we common blessings here enioy, By th'other we in Sin and errour fall; Those be partakers of Ioy naturall, That health of body haue, and worldly store, The carnall Ioy we sinfull pleasures call, Excesse of meate, and wine, Lips of a whore, And all mans vaine delights 'gainst rule of heau'n lore. These Ioy's, which with false pleasures vs deceiue, Are not of kin to Ioy spirituall; For that they alway's doe our hearts bereaue Of inward Ioyes pure food Angelicall; Gods goodnesse is th'efficient cause of all, And though each person in the Trinitie, May seeme to haue a working seuerall, Yet all in one, and one in all agree, With Ioy here to begin mans true felicitee. There many causes are materiall, Why we this inward Ioy in vs should haue▪ Gods freest grace, which doth most surely call, All those that he elected hath to saue; The Peace of conscience, which Ioy vs gaue, And eke the Ioy of our Sanctification: Whereby eu'n heauens inheritance we craue, And certainly expect glorification, And are inuited guests to heau'ns participation. As are Gods gifts and graces infinite, So causes are of Ioy spirituall; It fills my soule with infinite delight, When all his benefits to mind I call; But none like this that's Sonne should saue vs all; By that great secret of his Incarnation, Which made the Babe into Ioy's passion fall, At blessed Mothers heau'nly Salutation, And made blind Simeons soule, reioyce in his Saluation. This made the Mother of the Babe to sing, And her sweet little Lord to magnifie Her Sauiour, which shee in her armes did bring; This made in heau'nly Host such melody, When newes was brought of his Natiuity; Oh Ioy of Ioy's! to you is borne this day A Sauiour, God from all eternitie: This made the Wise-men from the East to stray, And offer to him gifts, that in a cradle lay. This made the holy King, propheticall, Though many pleasant Lay's to Harpe hee sing, Straine none so high, and so patheticall, As those of his Sonne, Sauiour, Lord, and King: Oh then each stroake, hee strikes, to heau'n doth ring. His heart reioyceth; and his tongue is glad, Such Ioy doth hope of resurrection bring, That though his flesh be with corruption clad, His heart shall neuer faint, nor soule be euer sad. We for this hope, it count exceeding Ioy When we doe fall, on many sore temptations, And when afflictions most abound, we Ioy In Trialls, Sufferings, and Tribulations: The Angells in their holy habitations, At our conuersions wondrous Ioy receiue, What passing Ioy will be and delectations, When all the members to their head shall cleaue, And for short Sorrowes, endlesse recompence receiue. My Muse her selfe eu'n out of breath now fly's, Rais'd vp so high by Ioy Spirituall; Yet by Ioy's obiects, she must higher rise, To Father, Sonne, the Holy Ghost, and all: What greater Ioy, than on the Father call; And how did Abraham reioyce to see? The day of his Redeemers nuptiall; Ah what more Ioy vnspeakeable can bee? Than feele the holy Spirit of Grace to dwell in thee. Oh happy Host, such guests to entertaine, With peace of conscience, their continuall feast, Open you euerlasting doores againe, Open, The King stands knocking ready prest; The King of Glory, to come in and rest: Downe from the fig-tree speedily then come, And entertaine thy Sauiour in thy brest, To day Saluation is to thee come home, With Faith, Hope, Loue, and Truth perfume thou eu'ry rom. For without these, true Ioy will neuer stay, With her must all the heau'nly Graces bide, Long-suffering, Mercy, Peace, desire to Pray, God these hath ioyn'd, no man may them diuide, False Ioy's without these into vs may slide, As stony ground, which did receiue the seed; Did flourish faire, and Branch on eu'ry side; But this did Faith, but temporary breed, And we this but a momentany Ioy areed. There are besides this friendly seeming Ioy, Other that are professed enemy's; As those which worldly happinesse enioy, And liue in pleasures, ease, and jollity's: Against these th'author of true ioy reply's, Woe vnto you that laugh, for you shall waile, Lament and howle for your iniquity's, When Iudgement comes, and all mens hearts shal faile, What then shall all your worldly pleasures you auaile. Another Ioy against true Ioy I find, When in true cause of Ioy we so delight, That we omit from Lusts, to clense our mind, And valiantly 'gainst base affections fight, Ah! how can heau'nly true Ioy take delight, Amongst our grosse corruptions here to dwell, Sure this Reioycing is not good and right, A little Leuen makes the whole lump smell, Our boastings vaine: This water's not from liuing well. There is a counterfett, and feign'd delight, Shew'd in the face, but comes not from the heart, Whom I may call, A merry Hypocrite, Others reioyce so in their owne desert, In their redemption they will beare a part: These are the men, whom workes must iustifie, Alas! poore wretch! remember what thou art, And whence thou hast receiued thy supply, And thou shalt soone from this thy proud reioycing slye. Proud slesh and bloud! that dares of merits boast, When in thy Makers presence thou do'st stand, And hopest to regaine what Adam lost, By thine inherent Iustice: thou do'st band, Directly 'gainst thy Makers glory; and, Seek'st to reioyce in Iustice of thine owne, Presume not 'boue thy strength to vnderstand, But merry be and glad in God alone, Who is all Worthinesse, but in thy selfe is none. As those which vaine applause of men regard, And at their doing almes a trumpet blow; Gaine onely praise of men, for their reward, But God no such good-workes will euer know; So those in whom these boasting merits flow, And in their meritorious workes delight, God neuer them doth this sound comfort show, They may awhile seeme goodly in mans sight, But neuer feele true inward Ioy and sound delight. As those which onely see the Stars and Moone, But neuer saw faire Phaebus glorious light, Beleeue no cleerer lights haue euer shone; Than those faire Lamps, which doe adorne the night; So those that neuer knew this true delight, Those heau'nly Ioy's to holy Saints confin'd, Thinke there most Ioy, where flesh doth most delight: But tast they once sweet inward Ioy of mind, In all these worldly Ioy's they no content can find. This heau'nly Ioy by no similitude, In Heau'n or Earth can truly be exprest, Yet is shee felt; as oft in simple rude, As in the most profound, deepe learned breast; None know her, till they be of her possest. For as we feele the winde when it doth blow, But whence it comes, or where it meanes to rest, No wit of man ere able was to show; So many feele these Ioy's, but know not whence they flow. As in the Incarnations mysteries, The blessed Virgin ouer-shadowed By th' Holy Ghost, and power of the most High; Perceiu'd her fruitfull womb replenished, But knew not whence, till th' Angell it aread; So wee this Babe of Ioy spirituall, Oft feele in vs most liuely quickened; But know not how, nor whence the same doth fall, Till that same Spirit of Truth, to vs reuealeth all. And as no creature able is of man, The Spirit to discerne, but man alone, So of this Spirituall Ioy, no spirit can Conclude, but this sweet spirituall holy One: Some would it liken to the glorious Sunne, Which by his liuely beames doth Life inspire; Where they an obiect fit to light vpon, But I forbeare too nicely to inquire, And rather in mine heart, to feele her beames desire. Oh Sunne of Light! Bright Glory of thy Sire, Who when thou left'st the earth, thy Spirit didst send, Into our hearts sweet comforts to inspire, And with vs to abide till world's last end: Some good examples to my Muse commend, Of holy men, which tooke so much delight In heau'nly Ioy's, they holy them intend, And banish all vaine worldly pleasures quite Shining like glorious Lamps in worlds obscurest night. This inward heate, this holy heau'nly fire, Most what concealed vnder ashes ly's Which one, till into flames they doe respire, At home more easie, than aborad descry's: Because it selfe within best testify's, In Abraham appear'd this holy flame; When as he saw his Sauiour with his eyes Who of his blessed seed long after came, For Abram saw Christs day and ioyed in the same. Vp Miriam vp, thou merily canst sing; Now through the Red Sea thou art safely past, Hereby our Baptisme then prefiguring, That when Repentance vs with teares hath wash't, With Ioy wee Egypts Bondage of should cast: But neuer did more Ioyfull musicke sound, Than Dauids: when he of this Ioy did tast, Restore mee to those wonted Ioy's I found, And euer let thy holy Spirit in me abound. Oh blessed Bridegroome of the fairest Bride, How often when shee seeketh thee by night, Doest thou thy Ioyfull presence from her hide? That wanting, shee in thee may more delight: How oft againe, when thou do'st her inuite? Rise my belou'd, and ope to mee the doore, Such is her nicenesse, and her sluggish sprite; Shee will not rise to let thee in, before Thou thence art gone; And then thy losse shee doth deplore. These are the apples, odours, nuts, and wine, Which comfort her, when shee is sicke of Loue; These Christs embraces that doe her entwine, The kisses which he giues his Turtle Doue: Milke, spice, pomegranats, which shee so doth loue, All these are inward Ioy's the Bride hath here, Whereof she with the Bridegroomes friends doth proue; And eates and drinkes with Ioy and merry cheere, Yea drinkes abundantly with her beloued deare. This was the Ioy, that him was set before, That did endure the Crosse, despise the shame, And Lord of all, became low, naked, pore, Enduring death vs to excuse from blame! His Martyrs and Apostles in the same Suffrings and crosses him haue followed; And trode the Wine-presse as their order came, Where some in scorching flames more Ioy's haue red, Than wearied Limbs could find, in softest downy bed. This 'twas the Kingly Prophet so admir'd, When loathing all worlds pompe and glory vaine, He this one onely thing of God desir'd, For euer in his Temple to remaine, To view the Beautie of that heau'nly traine: This made him leaue his purple Crowne and Throne, And in a linnen Ephod dance amaine: For this would Constantine be rather one Of Christ his members, then the Empires head alone. But why seeke I for witnesses without, Since 'tis the Spirit within that testify's, Our Soule that without wauering or doubt, With Peace of Conscience, Abba Father Cry's: Vnto whose Soule this Spirit eke reply's, Be glad and Ioyfull, I am thy saluation Be not afraid-My Grace shall thee suffice To conquer Hell; And to resist temptation, And yeeld the soundest Ioy in greatest tribulation. I will make glad thy soule, delight thine heart, And with a cheerefull countenance will smile, For I am thine and mine againe thou art; And though afflictions here thee square and file, No power in Earth or Hell shall thee beguile Of those sweet Ioy's, which are for thee prepar'd: Oh tarry thou my leasure but a while, And thy petitions all, I will regard, Delight in mee, I am thy hope, and iust reward. Oh! who can heare these Ioyous inuitations, These blessed promises, and yet complaine, That hee's afraid of crosse, or tribulations: Oh! neuer let these worldly pleasures vaine, Make me so great a looser for their gaine; And let me here all worldly griefes endure, Lord onely free me from eternall paine, This inward Ioy shall euer me assure, And on thy merits I in all, will rest secure. Who would not rather couet there to dwell, Where fulnesse is of Ioy for euermore, Than in false vaine delights, which leads to Hell Voluptuous Diet, flatt'rings of a Whore; I rather had with Dauid keepe a dore Where inward Ioy, may in my soule abound; Than swim in pleasures and preferments store, In Princes Courts, where vaine delights are found, Which like faire flowers fade, and quickly fal to ground. But I confesse, this prouerb true I find, That where Gods Church is raising, there to build, His Chappell is the Deuill most inclin'd, And where best seed is sowne in Ground well till'd, He with most tares and weeds it alway's fill'd: Vaine pleasures, are his tares, true Ioy's our wheate, Till haruest both together grow in field, Then will the Lord of Haruest surely beat, The cockle from pure corne, at his owne board to eate. Fountaine of Ioy! oh set thy whole delight; Into thy Lawes and Statutes to enquire; To meditate thereon both day and night, My soule than Gold doth more these Ioy's desire. Let others honour, wealth, and wine admire; Lift, Lord, on me thy louing countenance, Thy louing fauour, shall my Soule raise higher, Than Princes highest fauours can aduance, To heau'nly spirituall wealth, not subiect vnto chance. In holy Writ, I many places find, From whence doe flow these Ioy's spirituall, But no where faster, than within my mind, Oh Lord! Thou know'st; not I; from whence they fall: God of all Peace, and Ioy perpetuall; Let not my Ioy A temporary proue, But with her in mine heart thy Graces all Infuse, Faith, Mercy, Patience, Peace, and Loue; To passe by things below, and seeke for things aboue. Of endlesse Ioy how should I make an end? My Muse is neuer weary of delight; Since I this Meditation did intend, I neuer scarce could sleepe by day or night. So doth the pleasing matter me inuite; So full of rimes, and so the numbers run: That I in shorter time haue finish't quite, This tast of Ioy, than I haue earst begun Some other Graces: But my hower-glasse hath done.
FINIS.

THE BRIDES ORNAMENTS, Viz. Fiue Diuine and Morall MEDITATIONS.

1. Prudence. 2. Obedience. 3. Meekenesse. 4. Gods Word. 5. Prayer.

IOB 28. 28. The feare of the Lord is wisdome, and to depart from euill is vnderstanding.

LONDON, Printed by WILLIAM STANSBY. 1625.

TO MY MOST TRVE, WORTHY, LOVING FRIEND, AND dearest Brother, RICHARD CRAKANTHORPE, Doctor of Diuinitie, and one of his Maiesties Chaplens in Ordinarie. NOt Nature, Order, or Affinity Can Friendships sacred knot so surely tye As choice: For euer there we find the ground Of Loue and Friendship most entirely sound; As their Desires are like, so one there end, Which is to be, and haue a faithfull friend. I, that vnto mine owne defects am conscious, Of such an honour durst not be ambitious, Tell thou wert pleas'd to call mee Friend and Brother, (I know not that thou deign'st it any other) Wherefore whil'st Time Life to my Lines shall giue, Our Friendships memory in them shall liue, Who of true Friendship know no other end, Than here to haue and bee

A faithfull Friend.

ROBERT AYLET.
THE BRIDES ORNAMENTS.
MEDITAT. I. Of WISDOME and PRVDENCE. THE first degree to Wisdome is the misse Of Folly: For as Darknesse the priuation Is of Lights Being, But no Being is, So Folly is of wise illumination: And as in Chaos rude, at first Creation There was all Darknesse by the want of Light: So in all men before their renouation Are Folly's mists, and errours blackest night, Till there the Spirit moue, which all things doth inlight. The Poets which did wondrously transcend In making Mystery's by Fictions plaine, All other Graces as diuine commend, But Wisdome they to be a Goddesse faine; Minerva, who proceedeth from the braine Of Iupiter; whom they the Mistris hight Of all the Graces and the Muses traine, To whom shee oft descends for her delight, Weary'd with toile of Gouernment, and Martiall fight. Thus her of Warre, Peace, Politie, and Arts They Goddesse make, as if they should her call The Wisdome God the Father thus imparts Vnto the Sonne, to make rule, order all; With God the Father Coessentiall, As all his Attributes, Power, Truth, and Loue, For on the Persons Consubstantiall No accident can fall or thence remoue, This Soules faint eye conceiues of Wisdome from aboue. Which is vnto my minds obscured eye, As to my Body's Sunne in Firmament, The farther off, the easier to descry, For neerenesse breedeth but astonishment, Oh glorious Wisdome, Sun most orient; Into my soule, with Folly clouded shine, Some clearer beames of wisdome excellent, The whil'st I sing these radiant rayes of thine, Which make a mortall wight seeme gloriously diuine. What and how great is wisdomes heau'nly skill, No heart of man is able to conceiue, Much lesse expresse by any tongue or quill, For none but Wisdome, wisdome can perceiue: The cause vnknowne of nothing shee doth leaue, A Numen of such wondrous excellence, Shee doth no good but from her selfe receiue; Being her owne end, ayme, and recompence, No good in Heau'n or Earth, but flow's from Sapience. And therefore call'd the proper Good of Ioue, Which though to Men and Angells hee dispence In wise proportion, yet from him doth moue All wisdome, and to him hath reference; For as in Power so in Sapience, He doth all other heau'nly Powers transcend, For Wisdome Ground is of Omnipotence, And as we Mortalls on her hests attend, So neerer io diuine perfection we ascend. Such is true Wisdom's glory, that eu'n they Seeme much to doubt, who doe her most admire; Whither we properly possesse her may, And by continuall industry acquire; Or that the Heau'ns her secretly inspire: In briefe, no price or gold can her obtaine, Shee seemes to be some flame of heau'nly fire In Adam breath'd, before by Folly slaine, Which therefore we must seeke to haue from heau'n againe. Schooles her to be the knowledge doe define Of things diuine, and humane, which in breast Of Mortalls, if it pure and liuely shine Makes him, like God, vnmou'd and stable rest: For as no chance of Fortune can molest The Power diuine, So wisemen doe enioy Within themselues, by Wisdome, Peace, and Rest; Nothing that is without can them annoy, All seeming Miseries giue place to Inward Ioy. Yet falls this Wisdome short of that Diuine, Which Adam did possesse before his fall: And as Sun-beames through clouds, so doth she shine Through our corruptions, scarse discern'd at all, Wee common and more exquisite her call; That see things that are past, and things in sight, This things which in succeeding times may fall; Wee her, as shee guides mens affayres aright, Call Prudence; Wisdome, as shee doth in God delight. Wisdome and Prudence in an humane breast, Are one same Grace, though diuers by relation: Wisdome referres to God, Prudence doth rest, Most in a wise and vpright moderation Of States and Men by Law's administration: By Wisdome here we see the life of Grace, By Prudence in a ciuill conuersation; Prudence amongst the heathen had a place, True heau'nly wisdome only Gods elect doth grace. This heau'nly wisdome, whereby we conuerse With God, and take delight in holy things, Doth our affections all, and wills peruerse Set right, and neere diuine perfection brings; Shee first, like good Musitian, tunes the strings, And then sends forth a most harmonious sound: First lifts our Soules to heau'n vpon her wings, Next orders all by Prudence on the ground, Like Leach who ere he others cure, himselfe makes sound. She first within in order sets the heart, Next is for outward things most prouident, No Grace more Good to Mortalls doth impart, Nor none more euills here on earth preuent, She shew's her inward Graces God hath lent; By outward manners, habit, graue attire; Few words, pure hands, in all such complement, Such gesture publike, and in her retire, As all her for a heau'nly patterne doe admire. But most of all a wiseman striues to tame Both in himselfe, and others Sin and Lust: For hee that Good from Ill discern's, doth blame False varnish't show's defil'd with inward rust: He Pride, Pompe, Boasting, Scorne away doth thrust, And from a pure Serenity of mind A paterne draw's of Life most quiet, iust; Far from opinions false, and errour blind, And guides at sterne, as in a calme, so in the wind. In Warre most valiant, in Iudgement iust; Ill, vnto Good, things hurtfull, turn's to sound; Will's still the same, because the best, no Gust Of fate oppresleth him, if Wealth abound, Or Pouertie, he still the same is found; And doth with pleasing Constancy endure All Fortunes changes, which doe others wound; True, innocent, sincere, iust, simple, pure, And as his Life, his Death is ioyfull, sweet, secure. The Poets faine that in the golden Age, Graue, wise, experienc'd men bare all the sway, And the vnexpert, young, not yet growne sage, To learne Law's rules first practis'd to obey, For Prudence all by leuell orders ay, And by a long Experience doth discerne, How she prouide for future changes may, By precept, and example much we learne; But that imprints most deepe, which doth our selues concern. Examples, Precepts, and Experience, Are euer ready at a Wisemans hand, To teach him Iudgement, Counsell, Prouidence, Of which we alway's here in need doe stand: By Counsell we the Grounds doe vnderstand Of things we ought to doe, or leaue vndone: Iudgement our Wills and Senses doth command, What things we ought embrace, and what to shun, And Prouidence prouides for things that are to come. I praise not here that cunning Politie, Which maketh of anothers Folly, gaine; This comes of Malice, Guile, and Subtiltie, Which generous braue Prudence doth disdaine: Such alway's euill counsell entertaine, The Apes of Prudence, Reasons deprauation, Whose minds (as hands grow hard by taking paine) Are by base plots, and subtill magination Inured vnto others wrongs and supplantation. As Quicknesse wit, As Soundnesse memory, Graue lookes the Face, and Plainnesse speech commend; So Iudgements praise is in Equalitie, Without least doing wrong to Foe or Friend: And as salt sauours, so doth Iudgement bend Eu'n all our words, thoughts, workes, to good or ill; Without this Iudgement, Prudence doth intend Nothing; for shee is Mistresse of her Will, Which she with all her power labours to fulfill. Counsell and Iudgement are the very eyes And Lamps here, to direct a prudent mind; Which they who want, or foolishly misprise, Walke on in Folly, and in Errour blind: We many ignorant vaine Fooles doe find, So wise in their conceit and estimation; They thinke all wisdome in their breasts confin'd, These being bound by double obligation To Folly, there's no hope of any reformation. Prudence and Folly, in the Soule of man, Like Health and Sicknesse in his Body are; As Health the Body keepes, so. Prudence can The Soule deliuer from the Deuills snare: And as Diseases here the thread doth share Of Body's Life; So Folly soone doth rend The Soule with pleasures vaine, and worldly care: For as strong men within a Fort defend; So Prudent Thoughts our soules from Satans fury shend. And as, among the noble senses fiue, The Sight doth all the rest in worth excell, Because all doe their Light from her deriue, And shee all that offends them doth repell: So Prudence all the vertues doth precell; Because, by Light God sends her from aboue, Shee counsells all the Graces to do well; For without her no Grace aright can moue Prudence of all the rest the Gouernour doth proue. Vlisses Prudence, Aiax Fortitude; Whil'st they each other doe accompany Win City's, conquer men, and monsters rude: But if they square for Gaine or Dignity, And Aiax leaues Vlisses company, His valour turnes to Folly or to rage: So men of greatest magnanimity, When they the Guidance leaue of Prudence sage, Grow beastly, mad, or foolish in their later age. I may her liken to the Prince of Day, From whom all lesser Lamps doe borrow Light; Who when he doth his glorious Beames display, The rest all seeme to be extinguish't quite: So when as heau'nly Wisdome, wondrous bright, Her selfe amongst the Graces doth disclose, They all doe seeme to vanish in her sight, As all the Glory that they haue arose (dispose. From those bright Beames, which wisdome doth on them As God the world, The Emperour his host, The Gouernour his Ship, the Sunne the day, And as the Body's ruled by the Ghost, So doth faire Prudence all the vertues sway: And as these, like good Guides, direct the way Vnto their charge, to reach their proper end: So doth true wisdome, all that her obey To endlesse happinesse and pleasure send; Most happy man who doth her holy hests attend. May his heart die like Nabals churle and foole, Or like Achitophel end with a string; Laugh in the stocks, cleaue to the scorners stoole, That listens not to heau'nly counselling Of Wisdome, and her sweet admonishing, Shee hath prouided victualls, powr'd out wine, Sent out her Maids vs to the feast to bring, To bid those that seeke Knowledge come and dine; And those that Prudence want to tast her grapes diuine. For shee's the Vine, whose grapes yeeld pleasing smell, Whose Fruit and Flowers, Wealth, Life, Honour are; The Garden where Christ dearest Spouse doth dwell, Planted with all the Herbs and Spices rare, Which to adorne his Church he doth prepare: Would thou one word which should her worth containe He hath true Wisdome, who the Lord doth feare, And who know's holy things doth entertaine Right vnderstanding, without this the rest are vaine. She as the Prince or Generall doth guide All other Graces in Loues sacred band, Doth order, marshall, and for them prouide, As th' Eye, which all the members doth command: The Gouernours of Men, of Cities, and Of Families, and each mans priuate state, She orders wisely by her prudent hand, And they that duely on Discretion waite, Command the Stars, and rule eu'n ouer Time and Fate. As shadow's more directly opposite To Sunnes bright Rayes, seeme short by being neere, When those, which are much farther from the light, More goodly faire and long by farre appeare: So who small Knowledge haue attained here, Thereof doe alway's make a greater show Than those, whose vnderstanding shining cleare, Doe all the Paths of heau'nly wisdome know, For with true Wisdome alway's Humblenesse doth grow. And as Gods Wisdome doth no lesser seeme In smallest creatures, as a Gnat or Fly, Than Greater; so we ought no lesse esteeme Wisemen in low degree then Dignitie: The Snaile a mirrour is of Politie, Who with her hornes keepes alway's sentinell, And neuer commeth out before shee try, If things without be all in Peace and well Else she, retyring home, liues quiet in her shell. Oh sonnes of men that you could but behold! The wondrous Beauty of this heau'nly Peare; But nought on earth her Beauty can vnfold Her Glory in the Heau'ns doth shine most cleare; In all Gods workes her splendour doth appeare, She first from Heau'n vouchsafed to descend To liue in Iudah, with her chosen deare: But now her Beames more ample doe extend, To all the Nations of the earth she light doth lend. She taught our Father that was made alone, To raise himselfe to Glory from his fall; But Enuy turn'd from her his foolish sonne, And made by Fratricide and Fury fall: Loe when the Floud the world destroyed all, She it preserues by one wise worke of Wood: The dead Sea yet is the memoriall Of foolish City's fiue, which there erst stood, Where she sau'd Lot from fire, as Noah from the sloud. To tell what wonders haue beene by her wrought, Were too to long for this short meditation; They in Gods Booke are easily found, if sought, For there indeed is Wisdom's commendation; Where she vs doth, with wary obseruation, Vnto the Cony and the Pismire send, To learne to get our food and habitation, Whose meaner Wisdome if we must attend, Much more wise Heathens sayings most diuinely pend. One being asked, who was most wise, reply'd He that sinn'd least; when one of them desir'd To learne who was for youth the trustiest Guid: He answer'd, Prudence: And in's sonne requir'd Only three things, which he in youth admir'd: In his tongue silence; Prudence in his mind; Shamefastnesse in his Face: when one requir'd How he the greatest in the least might find; He answer'd, prudent thoughts in humane breast confin'd. This was an Ethnick: But how doth she shine, When she is ioyn'd with pure simplicitie? When as that holy wisdome serpentine, Combines with doue-like true sincerity: Oh thus the Saints by holy subtilty, Walke safe amongst worlds crooked generation: Thus walk'd our Sauiour in Humilitie, And though the wicked plot his condemnation, Yet neuer could they touch him, but by subornation. Oh how should we that haue this mirrour bright! This Sun of Wisdome labour here to shine Like Stars, which from the Sun receiue their light, And to sincerity true columbine, Ioyne this wise holy Prudence serpentine: Vs to conduct through this worlds wildernesse, And a most safe and perfect way out line Through Iordans waues, to Land of Happinesse, Where Mansions ready built, we shall for ay possesse. And Vineyards planted, whence the Cananite, For wicked Treason 'gainst his Maiesty, God hath expell'd to Hell, and darkest night, Proud Lucifer and all his company: Oh why should'st thou aduance base dust so high! Whose earthly Mansion keepes his Spirit low, And will not let his vnderstanding flye To see what goodly clusters there doe grow, In heau'nly Canaan, where Milke and Hony flow. We hardly here of things below discerne, And with great paines what is before vs find; Ah how shall we than able be to learne Thy Wisdome, which no limits haue confin'd: Thy Spirit onely can into our mind These hidden mysteries, in Christ reueale, In which the Princes of the world were blind; For from man naturall thou dost conceale This Wisdome spirituall, which thou to thine do'st deale. For as none know's the Spirit of a man, But that same Spirit that within doth dwell: So nothing apprehend this Wisdome can But that wise Spirit that all Truth doth tell, Oh Sacred Spirit of Truth! my heart compell This holy Sapience to entertaine, Thou only giu'st to drinke of Wisdom's Well; Mans wisdom's wickednesse, his thoughts are vaine, His knowledge is but errour, and his pleasure paine. Thou didst create eu'n all things by thy Word, And by thy heau'nly Wisdome didst ordaine Man of thy handy workes to be the Lord, That he in Truth and Equitie might raigne, And with an vpright heart the right maintaine: Oh therefore downe thine heau'nly wisdome send, Me in all Truth and vprightnesse to traine, She shall my Words and Works to thee commend, And bring my small beginnings to a perfect end. And here with Praise and Prayer I will end, Oh who aright can know or vnderstand, Except thou Wisdome from thy Throne do'st send, To giue vnto him what thou dost command: Then grant me Wisdome alway's to withstand Hells subtill Plots, and Worlds base Blandiments, Let sacred Prudence euer be at hand, Still to direct my words, acts, and intents, To yeeld Obedience to thy Commandements.
MEDITAT. II. Of OBEDIENCE. WHen first th' Almighty, by his only Word, Had fashion'd all within the Firmament: He made Man last, to be their King and Lord, That he to him might be obedient: But Man not with this Monarchy content, Diuide his homage to omnipotence; And hauing but one small Commandement, Transgressed it by Disobedience: The easier the Command, the greater the Offence. This all the Sonnes of Adam doe deriue From him, and call it guilt Originall, Which by th' Eternall Law did vs depriue Of all Gods Benefits, and did enthrall To endlesse Bondage, till Christ for this Fall, The price of his most precious bloud did pay, Which vs recouers from Sins actuall, And by obeying Gods whole Law, doth stay His wrath, And merits Heau'n for all that him obay. For as by first mans Disobedience On all men commeth Death and Condemnation; So by the seconds true Obedience, We haue eternall Life, and sure Saluation: Thus Disobedience, by deriuation From Adam, bringeth endlesse wretchednesse, And true Obedience, by imputation Conuay's from Christ eternall Happinesse; So by the first comes sin, by second Righteousnesse. The glorious robe of perfect Righteousnesse, Which they that are obedient onely weare, To couer that foule shame and wickednesse, Which Adams Disobedience layed bare: Ah! let a Disobedient Sinner dare, The aid of the Obedient Lamb desire, My Will and Actions, Tongue and Heart to square, In due proportion to his heau'nly squire, Whil'st I of true Obedience prayses doe enquire. Deuoutest Lady! Handmaid to the Queene Of heau'nly Loue, And so in duty bound, That shee's alway's prest and ready seene, To doe what thing soeuer she propound: Her heart, words, will and deeds all one are found, Seruing for Loue, and not for Feare or Gaine, No Subiect merits better to be crown'd; For who can best obay, he best can raigne, And she is shortly sure, eternall Crownes to gaine. If I may square Her by the Rules of Art, I her define to be our Wills subiection To Him, that ought to rule both will and heart, And by his will disposeth our best affection: The rule of Reason may be our direction, How our superiours Statutes we obay; But when the Lord commands, there's no election Nor doubting, what we ought to doe or say, Gods will's the rule of Right, which none may disobey. Here in two Branches, I might her diuide, Obedience first to God, and secondly To our Superiours, that on earth abide, But all is but to one Authority: For there's no Power or precedency, But that which highest Power doth ordaine; Who therefore doth resist mans Soueraignty, Gods ordinance resisteth, and againe Who duly it obay's, Gods Statutes doth maintaine. Thus must our hearts, eares, hands be all attent His Word and Will in all things to obey, Who ouer vs hath lawfull Regiment, Which is one God, eternall, blest for ay; Whose seruants all we are, And therefore may Not chuse a Lord, or Master whom we will, Nor serue two masters, least we disobay The one, when we the others mind fulfill, For that which pleaseth one, doth crosse the others will. Thus our obedience is only due To him, that all did for his seruice make; And 'tis a firme position sound and true; God only for himselfe; But for his sake, All that from him Authoritie doe take We truly and sincerely ought obey: Or else our bounden dutie we forsake, As those which doe their Princes disobey, When they their lawfull Officers commands gainsay. For this whole world is like a family, In all things well and iustly ordered; Where God hath the supreame authority, And Rulers theirs from him deliuered, By which they doe command as in his stead; Who then to them are disobedient, They may be said to disobey the Head: For whil'st they rightly vse their gouernment, We ought them to obey in things indifferent. Indeed all ought regard the Supreme Will, As first commanding cause, and end of all; Which all that Being haue, ought to fulfill, From which as all things rise, so all must fall; Here therefore first, we into mind will call: To whom that will commands vs to obay, For in obeying their commands we shall Obey that Supreme Will: This is the way To make Gods Will the Cause, of all we doe or say. To Him; we must be subiect, first of all, To whom all Power in Heau'n and Earth is lent; The Sonne of God begotten, naturall, Next to his Ministers, which he hath sent: Apostles, Pastors, Doctors, here are meant; Which by his Word doe teach their Masters Will, And rule his Church, by godly Gouernment, And those, which heare these, his commands fulfill, And those which them despise, despise his heau'nly Will. As Kings, which with great Honour doe conuay Princes Ambassadours, it doe intend Vnto their Lords, So we our Lord obay When we obey the Legates he doth send: The second Power is that which God doth lend To Kings and Princes, for to delegate Iudges, to punish those which doe offend, And to maintaine the Life, Peace, and estate Of eu'ry member, that maintaines the Bodies state; To this all Subiects owe Obedience; The third obedience is, which wife doth owe Vnto her Head, who due Beneuolence For Dutie, ought vnto his wife to shew: For as the Church, so ought the Wife to know Her due Subiection vnto her Head, And as our Christ directs his Church below: So wiues must be by husbands ordered, But this of wiues is better knowne, then practised. So is th' obedience, which Children owe Vnto their Parents, by Commandement And promise, they shall long, and good day's know, If they to them will be obedient. The fift and last is Masters Gouernment, And Seruants Duty which they should them beare, Which ought to be with single true intent, Not for eye-seruice, wages, or for feare; But as they would obey eu'n Christ their Master deare. Thus ought we to obey these fiue degrees, Set ouer vs: Because we so obay The highest Power, And if their iust decrees We sleight, that highest Power we disobay: Far wide then disobedient spirits stray, Which by Religion, would all reuerence Exclude, due vnto Magistrates, and say They vnto no man owe obedience, A false excuse of Schisme and all vnreuerence. Obedience preserueth Vnity, And helpeth to this great worlds conseruation, As Heau'ns and Earth doe by due Obsequy Obey their glorious Makers Ordination; Behold how all things in this worlds Creation, Doe by their Makers order stand or moue; Earth keepes her Center for mans preseruation, The Heau'ns turne all in motion round aboue, Without Obedience one would out another shoue. And thus we may Obedience obserue, To hold our members in due motion ay, Whil'st one doth to another member serue, And all vnto the Spirit doe obay, The Soule of man, which doth by reason sway Eu'n all the members, to their preseruation, And if the least of them doe disobay, Shee either seekes their better reformation, Or one endangers all, to endlesse condemnation. For whilst man here doth on the earth remaine, Sin and corruption in his Body dwell: Seeking therein as Lord and King to raigne, But Grace doth striue by force them to expell: If bondslaues we our selues to Sin doe sell, And giue our members here Lusts to obay, We yeeld vnto such Lusts as lead to Hell; But if that Grace our Soule aright doth sway, Then all the members follow Her the narrow way. Remoue this Vertue of Obedience From Soule or Body, Subiect, City, Towne, Or from the Creatures wanting life and sense, And all vnto Confusion tumble downe: The Tower of Babel might to Heau'n haue growne, Had all obay'd with mutuall diligence: But suddainly we see it ouerthrowne, When to obay they want intelligence, For without vnderstanding no Obedience. As to maintaine Heau'ns perfect vnitie, All to one surpeame Trinity obay; So all that haue with it Affinitie, Subiect themselues to that one God for ay: No wonder if those that him disobay, To many Errours, Schismes, and Sects doe fall, For one true Vnity they doe gainsay, When they resist his Ordinances shall, And disobey Gods Word, that here directeth all. Mee thinkes my Muse could here her selfe transcend, By musing of th' obedience aboue, Which from the Sonne to Father doth ascend, And Angells, who obeying Feare and Loue, Alas what can th' eternall Power moue! Obedience of poore wretches to require, But vs to ioyne to Christ our Head in Loue, As he is ioy'nd to God in due desire, Vnto no other end Obedience doth aspire. For as when in a wild and fruitlesse stocke We doe some noble impe inoculate; The fruit erst base and wild, like to the Blocke, Is made as goodly, faire, and delicate As Tree which first this imp did generate: So the least imp of Christs Obedience, In vs ingraft, doth vs regenerate; And makes vs beare fruit of like excellence, As liuely tree, from which it first had influence. For all that from stocke of first Adam come, Beare those sowre fruits of Disobedience; But all, that doe ingraft againe become In second Adams true Obedience, Bring forth sweet fruits, like liuely tree, from whence They haue receiued first their sap to spring; Swee liuing Vine! whose sacred influence, Vs makes obedient to our Lord and King, Ah! who the praises of thy noble fruit can sing? It did aduance that holy Prophets quill, When He in volume of the booke did find, Written, that thou shouldst Gods whole Law fulfill, Whereto thou wert withall thine heart inclin'd: And when the time was come thereto assign'd, Thou wert obedient to all Gods will, Performing it with all thine heart and mind, Ev'n till the Iewes thee on the Crosse did kill, When thou resisted'st not, though they thy bloud did spill. Obedient Lamb! this was the sacrifice, The offering God did for sin require; Thus We must offer vp to God, likewise Our Soules and Body's, with like zealous fire To dye, if not indeed, yet in desire: Quick, holy, acceptable Offering, To pacifie Gods Iustice and his Ire, Is when to him obedient hearts we bring And crucifie those Lusts, which from our Flesh doe spring. As from the boundlesse Ocean doe run All streames which doe returne into the Maine, So from one paterne of Obedience come All ours, and thither doth returne againe; The Lamb that was from worlds beginning slaine Gaue the first blow to Disobedience, Which Isaack imitates when he is laine, On Altar to be sacrificed thence, Whom truly Abram offer'd by Obedience. This was that quiet sauour God did smell, When offring one of each cleane bird and beast, The good old Noah pleas'd the Lord so well; Obedience was the Seasoning to the feast: What made the Lord Sauls sacrifice detest? But that he did his Word then disobey, When he did spare of Amalec the best, To offer vp: But therein did obay His own corrupt inuentions, not what God did say. Better then Sacrifice is to obay, And then the fat of Rams to giue good eare, Happy though we doe all the world gaine say, If we obay our Lord and Master deare: But ah! whil'st we remaine as Pilgrims here, Flesh, World, and Deuill daily vs perswade To follow Pleasures vaine, and to forbeare Obedience to the Lord, which vs hath made, Whose Statutes to obey should be our onely trade. Oh Sacrifice of Fooles! with tongue to pray, But harbour no obedience in thine heart; Who dost in word professe God to obay, But by thy workes dost all his Law's peruert: Behold! it is not without iust desert That Beasts to thee are disobedient, When thou to God a faithlesse rebell art, To whom obey Sun, Moone, Stars, Firmament, Nor Sea against his will inuades the Continent. Whil'st I about, this sinfull Body beare, Lusts and corruptions will therein remaine; Yet neuer let them so much domineere As here of Grace, the mastery to gaine: For if I suffer Sinne in me to raigne, That all my members will to sinne obay, That sin whereof Saint Paul doth so complaine, Oh! who me from the same deliuer may! It is not I, but sin that Christ doth disobay. If that the Iudge by his Authoritie, Inioyne me to performe or speake a thing, Against the will of Soueraigne Maiestie, Here my Deniall no Offence doth bring; And if I be commanded by the King, To doe against his will, that is aboue, I here no Rebell am, though suffering: For I were better Crosse and Prison proue, Than in Gehenna fry, from whence is no remoue. And as in all humane societies, The meaner Power the greater doth obay, Till to the Peramount it doth arise, Which Power all inferiour powers sway: So in this Power Spirituall we may, Behold like order for Obedience, The Peramount is Gods high Power ay; For though we doe all Powers reuerence, Yet to the highest we haue alway's reference. What more vniust, than looke to be obay'd, By our inferiours, and to disobay Those God hath plac'd aboue vs for our aid, Ah how, Thy will be done may we here pray, As Angells doe the same in Heau'n for ay: Which we so often crosse by doing ill, More often then are minutes in a day Oh let my Heart be ready to fulfill! Mine Heart be ready Lord! to learne and doe thy will. Ready in all things lawfull to obay Superiours all, to doe things iust and right, To Loue my Neighbour; for mine enemy's pray, Grace to embrace, and with Corruptions fight, To cast off earthly things, and to delight Wholly in God, and heau'nly contemplation; To worke by day, to watch and pray by night, To learne of Christ, Meeknesse, Humiliation, With trembling and with Feare to worke out my Saluation. Since I must be obedient to the end, How should I end to beg Obedience? Obedience, which to Liberty doth tend, And vs restores vnto that excellence Which Adam lost by Disobedience. Let others glory in their mightie traine, And large command of many Continents; By Meeknesse and Obedience I shall gaine, With Meeke obedient Lamb in Heau'n for ay to raigne.
MEDITAT. III. Of MEEKNESSE. AS in faire Garden, where variety Of choisest Flowers, the senses to delight, Are plac't by cunning hand, most curiously, Their diuers colours most effect the sight, That broad and fairest shew and stand vpright, But oft we find low creeping on the ground, An hearb, whose odour sweet doth more inuite Our smells, than all the Tuslips there are found; So is it with this Grace, which I doe next propound. For though the goodliest Garden of the Bride, Like Eden is so faire embelished With richest Fruits and Flowers, from side to side, Their names and hues cannot be numbered, Much lesse their Force and Natures be aread: And though all are more glorious to be seene, Than Meeknesse, which is next disciphered: Yet none more pleasing to our smell I weene, Nor more, than her, respected of Loues royall Queene. Obedience, Meeknesse, and Humility Are Flowers, more for profit than for show, Pleasing the smell and taste more than the eye, And lowly like sweet Thyme and Hysope grow; These by the outward face we must not know, Their inward vertue 'tis that we esteeme Their Force is heau'nly, though their dwellings low, And may the greatest Monarch here be-seeme, For sure the King of Kings like these himselfe did deeme. And vs commandeth all of him to learne Meeknesse and lowlinesse, which rest doth bring, Eternall Rest, which doth our Soules concerne Here more than any vaine and worldly thing: Most mighty God, and yet the meekest King? Fit thou my Soule for this sweet Meditation; And teach me meeknesse, whil'st I meeknesse sing, Which base and meane in mans vaine estimation, Is with the Lord of Lords of highest valuation. Some her define to be a Moderation Of Anger: And would haue her to abstaine From all reuengefull furious, enuious passion, Thereby possession of her soule to gaine: For who doth gentle meeknesse entertaine, With her finds happy Peace, and quiet Rest; And who from furious rage will not refraine, But harbours wrath, and malice in his Brest, Possesseth not himselfe, but is by them possest. Meeke, gentle, milde, soft, affable, and kind, In words, though diuers are, in sense the same; And come from gentle habit of the mind, Which like it selfe our words and acts doth frame, Making wild, sauage, furious creatures tame, For all are mad and wild since Adams fall, And burne in furious and reuengfull flame, But meeknesse mitigates appeasing all, And blessed here in peace the earth inherit shall. Meeknesse which pleaseth God, and profits man, For God the meeke exalteth to Saluation; And those which here abstaine from Anger can, In multitude of Peace haue delectation: With meeke far better is humiliation, Than greatest spoiles with proud ones to diuide, Heau'nly Hierusalem's no habitation For those, which Right by Duells doe decide, But those which can with meeknesse iniury's abide. She ire and rancour in her heart can brooke, But doth all with an equall mind sustaine; Prouok'd by none, nor doth she one prouoke, Though oft offended hurteth none againe: She doth from all improbity abstaine, Resists not euill, but the same with good Still ouercomes, And doth more glory gaine By gentle yeelding, than if she withstood The wicked in his raging, furious angry mood. Oh Grace most glorious! when God Her sends To dwell in breast of some great Potentate: His Heart She from all Crueltie defends, And though he be a Lord of Life and Fate, His hands with bloud doth not contaminate; She such a Prince to Heau'n at length will bring, Too soone for vs; though he may thinke it late: Let Homer fierce Achilles praises sing, Giue me a mercifull, meeke, mild, and gentle King. For Meeknesse brings more honour to a King, Than Purple, Scepter, Diademe, or Crowne, And richer triumphs doth to Emperours bring, Than winning any Castle, Fort, or Towne: He gets eternall Glory and renowne; Who can by meeknesse bridle passions right, Let Tyrants rage, and let the Fury's frowne; They can no more a good meeke man affright, Than Arrow's hurt the water that thereon doe light. Inhumane cruelty's taught in the schoole Of Satan; who would like himselfe haue all; But he whose seats in Heau'n, and his footstoole Vpon the earth; Before whose presence fall Downe all the Angells, and him Maker call, Bids vs like to himselfe be meeke and low, For he that turn'd to sweet that cup of gall, Can make the meeke and lowly highest grow, And with one blast the proud and cruell ouerthrow. I labour not to keepe downe or depresse, That humane natures high sublimitie, Without which creatures beare no awfulnesse Nor due respect vnto the Maiesty God hath annexed to mans Soueraignty: I seeke to suit his mind and conscience, Vnto his outward Grace and Dignity, And raise him by an inward confidence Of wel-knowne worth, to an angelike excellence. Yet not by this sublimity to swell Beyond the bounds of Mortalls, He that's wise Will, as his worth and due deserts excell, Be still more low and humble in's owne eyes: And as his State and Honour here doe rise, Hee is more modest, gentle, meeke, and kind, Preferring not himselfe in any wise Before his equalls: thus he grace doth find, By gentle manswetude, with God and all mankind. For whilst by an obsequious conuersation, And by ingenuous manners, pleasing, sweet; Far from base flattery, as vaine ostentation Hee doth inferiours, equalls, betters greet, By loosing of his owne; Lo he doth get, In others thoughts the highest estimation; His Head's in heau'n, though on the earth his feet; And by anothers vertues veneration, He getteth of his owne all loue and admiration. Oh happy man to whom heau'ns King hath sent, This Grace to be the glory of the rest; What can that mind molest or discontent, That harbours gracious meeknesse in his brest: They that can contumely faire disgest, If any them deride or reprehend, Streight of themselues take more seuere inquest, If ought be iustly blam'd, they soone amend, If false, it neuer them shall anger or offend. Meeke, gentle, patient, bearing right or wrong; From inward free, as outward perturbation, Reuenge is not a thing that doth belong To her; she finds far greater contentation In wrongs dissembling, and their tolleration: The wants, which she within her selfe doth find, Her more depresse by modest moderation, Than all her vertues eleuate her mind, As salt she sauours all the vertues in their kind. This is the same, or very like the Grace, Which we doe call Christian Humilitie Without which other vertues haue no place, All are in her as in an Vnitie: She is the surest way to Dignitie, The center where all vertues lines doe meet, Most honour'd when she most doth vilifie Her selfe, And when she stoops to wash Saints feet, The highest King of Kings, with kisses her doth greet. Yet none of worldlings is esteem'd more vile, They it account a thing too meane and base, Here to discend vnto so low a stile; They thinke that meeknesse valour doth disgrace: But oh absurd, presumptuous, mortall race; So high and proud in thine owne estimation, What thing's created in more wretched case? Weake vaine precipite, and on each occasion, Ready to fall from highest hopes to desperation. What is thy Body but fraile quickned clay? Thy Soule's so clouded with obscurity; It is most ready, prone, precipite ay, To fall to basenesse, errour, vanity: Happy who sees his owne infirmity; Thus By discending only we ascend Vnto the highest humane dignity: First step to honour is to vilipend Our selues: Let others thee and not thy selfe commend. None seekes to pull his foot out of the mire, Vntill he feeles and know's that it is in, Nor none to wash the durt off doth desire, Vntill he sees it cleaue vnto his skin: So till this Grace vs shew's our selues within, We neuer seeke those heau'nly remedies, To purge our soules from error and foule sinne; This was of all the Oracles most wise, First, know thy selfe: that is thine owne infirmities. Thus comes the purest wheat from foulest ground, So it be first well till'd and harrowed, And thus the ignorant, grow men profound, When they their folly haue discouered, Of all the vertues can be reckoned; The roots are bitter, fruits most sweet doe proue, Selfe Pride, and Arrogance once settled In humane Brest, most hard are to remoue, This worke belongs to meeknesse, humblenesse and Loue. Most pleasant fruits, which from this root do spring, When weeding out base pleasures false and vaine, She true delight into their roomes doth bring And rich Content, for euer to remaine, Happy who can this Lady's fauour gaine; Shee able is and ready to defend, Against Soules troubles, and the body's paine; The meeke, that patiently on God attend, Are sure to haue a joyfull, quiet, happy end. Nothing can his most noble mind appall, Which is with such Tranquillity indude; Crosses, Afflictions may him here befall, But base or abiect thoughts cannot intrude Into a mind of such an habitude: Certaine his breast all vertues doth containe, Who hath this gentle vertue manswetude Who wants her boasts of vertue but in vaine, They are but shew's of vertue, which with him remaine. It is the height of folly to bewray Desire, where we haue no power to offend: So beat the Sea, if it will not obay, Or winds which crosse the way thou dost intend: So whom thou canst not reach his picture rend, Such wounds make arrow's, when they cleane the aire; Yet many thus with rage their spirits spend, Were it not better farre to beare them faire, But Folly cannot beare, though thou in morter bray her. If an Asse kicks thee, must thou kicke againe? Or barks a Dog, wilt thou straight baule and cry; Because one's foolish, canst thou not refraine? But needs doe that is ill for company: Let fooles scorne meane Birth, want, deformity; This (if a fault) not thine, thy Makers is, To him that's meeke no infelicity Can fall by Fortunes bitter frownes or blisse, He counts them not his owne, true vertue's only his. I liken Meeknesse to that peece of wood, Wherewith the Prophet did the Fountaines heale; And made the bitter waters sweet and good, For so doth Meeknesse with Afflictions deale, She all their bitternesse with Ioy doth seale, Ev'n that accursed death vpon a Tree, She turneth from a Curse, vnto our Weale; Blest are the Meeke, that for well-doing be Hang'd thereupon: from thence they Paradise may see. A meeke mans mind's like solitary place, Where all is quiet, fit for Contemplation; And to behold his Makers Will and Grace, Spending his time in sweetest meditation; But cruell minds are full of perturbation, Like to a Market or tumultuous Faire, Where all is fill'd with noise and molestation; Durt in the streets, strong clamours in the aire: Such places are vnfit, for Graces sweet repaire. A meeke mind's like vnto Pernassus Hill, Through whose pure aire shines Phoebus golden ray; Whose siluer Channells purest Fountaine fill, And all the meades bedeck with Lilly's gay: The Gardens with faire Flowers adorned ay, And when the Brookes doe murmur any sound; With much delight sweet Zephirus doth play, And all the Birds vpon the trees around, Consort with Muses nine to make a Heav'nly sound. But a meeke mind more pleasing is then all These Flowers, Fruits, or Musickes sweet delight; No fit of Fury can that Heart appall; For as a Dart may on the water light, And hurts it not by any force or might: So Force, not Fury can meeke mind offend, For it giues way as doth the water light, Oh happy quiet mind! that doth attend, With meeknesse on Gods bounteous goodnesse to the end. As when the glorious Sun-beames doe appeare, All misty cloudinesse is turn'd to day, So where this Grace the heart of men doth cheare, All passions turbulent are driu'n away: Then mecknesse most her Glory doth display, When shee hath iustest cause to take offence, No valour like this Dames behold we may, Nor any like her modest Patience; A meeke and lowly mind excells all ornaments. As when the Lord of all to vs did come In humane flesh, he peace and concord bred Twixt Men and Angells, and made all become As one, in peace, and quiet in their head; So where this meeknesse doth her Grace dispred, There Nations, Neighbours, Kindred, all we find Lately at Discord, now fast fettered In Loue, and Friendships Bands, which firmly bind No surer band of loue, than meeke and gentle mind. In golden Age, when as the Poets faine Men, Beasts, Fish, Foule to be at amity, This Lady Mecknesse as a Queene did raigne, And vnder Loue had all Authoritie: But since the Iron Age, which enmity Hath rais'd in eu'ry Riuer, Towne, and Field, Shee hath resign'd her place of Soueraigntie To Iustice, and delights now more to yeeld, Than Scepters in age so turbulent to weel'd. And for she know's the noble gentle mind Most sensible of wrong and iniury: And few or none can here so constant find, As to dissemble foule indignity She all requests that loue her company, Occasions to auoid and not inuite; Which may prouoke least iarre or simulty, Aed not like teachy Curres to barke and bite, Or Frogs, which Poets faine with Bulrushes to fight. If thus they cannot, as who ay can here? Auoid some iniury's of them that reigne, They must dissemble, and with pleasing cheere, What they can no wayes shift, faire entertaine: One ask'd, how such old age he did attaine In Court; reply'd by bearing Iniury's, Sometimes remitting, and sometimes againe, For them gaue thankes, thus surely he that's wise, By suffring beares, and not prouokes indignities. And since no earthly Power's so great and firme, But Iniury sometimes will dare to smite, Let Wisdom's precepts so thee ay confirme, Thou neuer swerue from rules of Reason right: So arm'd the wrongs which on thine armor light, Shall backe on him that sent the same rebound; But whom vnarm'd she can prouoke to fight, Though happily they thinke her to confound, They sure are to receiue a deepe and festring wound. He stands not right, whom Iniury can bow, Who ill beare old, doe on them new inuite; But he that beares the old with Patience: how Shall any new be able him to smite? He that is wise and valiant scornes her might, And by braue bearing doth her spite confound, He best o'recomes that sets by her most light, Who by impatience, addes, is like him found, That doth, by rending make incurable his wound. In many wrongs 'tis better to be mute, Than by repeating them, oft very small, To cause long trouble or a tedious suit, Whilst all the shame doth on th'auenger fall: Such better were not mentioned at all: Inuoke the helpe of constant Patience, Whose presence doth all Iniury's appall, And with an equall mind beares all offence, Or doth despise them in her guiltlesse conscience. Thus many, offring, doe no Iniury's, Because they are not so conceiv'd or taken; Oh happy who all wrong can so despise, With sense thereof ne're to be ouertaken; Whose vnmov'd constant mind is neuer shaken; So farre from muttring or least murmuring, He laughs and smiles to see them so mistaken, Nor's only easie in their pardoning; But passeth by them without least acknowledging. He is aboue the reach of Iniuries, Who can represse reuenges curst desire, And to the full repay's his enemies, Who thus can quench wraths hot iniurious fire. Yet holy meeknesse leads vs a step higher: Happy who can ascend vnto such height It is the summity, which all admire, Of highest vertue, when we take delight All Iniury's with Benefits here to requite. The jest is lost, if it no laughter moue, So's Contumely if it be neglected; He neuer will a valiant Souldier proue To beare hot Blow's, that is with words affected: He sooner is with noisome smells infected, Who them with open nose doth entertaine; Than he that stops it, or beares some selected Preseruatiue for to defend his braine: So 'tis to stop or ope our eares to proud Disdaine. Poets paint Scylla with a womans face, But like a Dog in neather parts and taile, Whom Hercules, th' Idea of all Grace And Vertue, did amongst the monsters quaile, You giue her Life, if you will heare her raile: But shut her mouth with patient suffering, Or stop thine eares, and soone her breath will faile: Here Mecknesse ends, and here I cease to sing, Shee doth more quiet Rest than all the Vertues bring.
MEDITAT. IIII. GODS WORD. SO mighty are the weapons manifold, Wherewith our spirituall Foes doe vs assaile; So many stratagems vs to infold, So many terrours vaine, our hearts to quaile, That neither Brestplate, Helmet, Shield or Maile Vs helpe against their Forces can afford; For if they close with vs, they will preuaile, Therefore we must vnsheath our keenest Sword: Our weapon spirituall, ev'n Gods most holy Word. Which those that able are to wield aright, Of farre more Force, and liuely Power find, Than all the weapons whereof Poets write, To haue beene wondrous pow'rfull in their kind: What Homer of Achilles Speare hath coyn'd, I not vnfitly to this Sword apply; Whose wounds to heale, no Balme could be assign'd, The Speare that hurt, must only remedy; So whom this Sword doth kill, this Sword must viuifie. Of wondrous weapons Heathen Poets tell Of Stygian Armour, and enchanted Swords; Whereby small Knights, did monstrous Gyants quell, Subdude, and raigned ouer them as Lords, Such fiction to vs good aduice affords, Against these Gyants spirituall to fight, Our Fleshly Lusts, and for to bind in Cords, Our vaine affections here that take delight, In doing that is wrong, and leauing that is right. God of all might, that hast vs giu'n this sword, Not only spirituall Battailes here to fight, But dost engraue in it, as on record Thy Rules, whereby we muster may aright; The Lanthorne to our paths, our feets best light, Direct my Muse to sing I humbly pray Of this thy Word, by holy Words insight, For but by it, none can aright display That Swords eternall Power, which Sin and Hell dismay. That Word, which in Beginning, by a word Of Nothing made, Heau'n, Earth, and Creatures all, And was from all Beginning God and Lord, Doth not within my Muses compasse fall: That Word whereof now meditate I shall, Is that reuealed written veritie, Which first and second Testament we call: Both which were first declared mightily By wonders, signes, and miracles from God on high. For as the Lord most mighty wonders wrought, By him, that publikely did first record This sacred Word; And by his Hand forth brought His Sonnes from Bondage of a cruell Lord: So those to whom he did this Grace afford, Of publishing his later Testament, Wrought mighty wonders by this mighty Word, To all Beholders great astonishment, Confirming thus, that they from God aboue were sent. From whom this Word hath all Authority, For by the holy Spirits inspiration, Came Law, and Gospell, Prophets, History, And all Canonicall wise ordination: The sacred Light, that giues illumination Vntill the Day-starre in our Hearts arise: Whose heau'nly Wisdome breedeth Admiration In all their Hearts, that are diuinely wise, But folly seemes to such as sinne doth blind their ey's. And sure it is a mighty pow'rfull Word, If that the sense thereof be right apply'd, More keene than any sharpe two edged sword, And eu'n the Soule and Spirit doth diuide: By it are all our Hearts intents descry'd, The ioynts and marrow it doth smite in sunder, No Creature from her sight it selfe can hide, All high exalted things it bringeth vnder: And 'gainst all disobedience soundeth out like thunder. This was the Sword, wherewith our valiant Head, When he was tempted in the Wildernesse, And with a six-weekes-fast sore weakened, Did free himselfe from Hells malitiousnesse: When first on him his Enemy did presse, He vs'd the hilts himselfe for to defend, But when he could not thus his Foe represse; Loe he the point, against his Breast doth bend; Behind me, Satan, All, Gods worship must attend. Those, that will vse aright this holy Word, Must not the letter, but the sense apply; Or else they vse the Scabbard for the Sword, Wherewith none euer wun the Victory: It is the Mystery of Iniquitie, To take the letter, and to leaue the sense, To forge of Antichrists Idolatry, The feigned Rocke, the Key's of Heau'n from whence He claimes to vniuersall Power, Obedience. A multitude of words, but all one sense, And tending all to that grand mystery, To which all mysteries haue reference, Mans personall vnion with the Deity: The which to God was knowne infallibly In his election, ere the worlds Foundation, And all the Bookes it seemes to typifie From Genesis vnto the Reuelation, Sublime, transcendent mystery's of mans Saluation. How should my Muse these hope to comprehend, In this short fainting breath of meditation; Which doth all humane wit and skill transcend, Whose each word hath an hid signification: Each letter, pricke, and point, an obseruation, All fauouring of Wisdome, true, diuine, And far beyond mans weake inuestigation, In it such rare profound deepe Learning shine, A Volume is not able to expound a Line. Fie then on those, that swolne with vaine ambition To sway all Kingdomes with materiall sword; Preferre before this Word, their vaine tradition, Which nought but vainnesse, like themselues afford: Their names be wiped out of the Record And Booke, which all thy Saints names doth containe; That thus doe seeke to vilifie this Word, Which to accomplish Gods owne Sonne was slaine, And thousand Martyrs spent their bloud it to maintain. So deale with Prophets, that to hide conspire From simple people, Food spirituall; Which they, as new borne Babes do milke desire, That they may grow vp to be strong and tall: I grant as Mothers breasts doe, best of all Nourish the Child, so doth Gods holy Word, Which from our Mother-Churches breasts doth fall, Best nourishment vnto her Babes afford; So as it be sincere: Else be it all abhor'd. True Angells Food! sweet Manna, pure, diuine, My Spirits dayly bread, and nourishment, Which wanting shee doth hunger, statue and pine, And yeeld to Body's sleshly Regiment: My Soule with fat and marrow is content, When I with ioyfull lips thy praises sing, And feed upon thy Lawes great wonderment; Which to subiection doth my Body bring, And makes the Spirit rule, and order like a King. The Spirit it compares to Looking Glasse, Where we our Faces Spots may all behold; But soone out of our memory they passe, Like to a Dreame or Tale that's idlely told: But who his mind thereon doth daily hold, Doth walke in perfect Law of Liberty, Which to him doth apparantly vnfold His Soule and Fleshes least deformity, And sheweth him the meanes the same to rectifie. Eu'n as the Raine indiffereutly doth fall, Vpon the fruitfull, and the barren ground; So preached is this Heau'nly Word to all, Though to the faithlesse, it be fruitlesse found, Oh! where this Word doth powerfully sound, The strongest holds of sin it shatters downe; And things most high exalted doth confound, It's smallest-Seed in lowly Valley sowne, Est suddenly is to a mighty Cedar growne. It is reported of the siluer Doue, She neere the purest Streames doth most delight; In which Shee may espy the shadow moue, Of towring Faulcon, or the rauenning Kite; Whereby she is forewarn'd to scape by flight, From cruell Hawkes, that seeke her for a pray! So if in spirituall streames we take delight, Our spirituall Foes we there discouer may, That so our Soules forewarn'd, like Doues might flye away. Most glorious Sun-shine! where it doth enlight, More comfortable Light hath showne; But when Shee doth withdraw her Beames, is night And darknesse spirituall, far grosser growne, Than that which three day's was to Pharaoh knowne; Hard-hearted Pharaoh, thou that didst despise, This Word and all the wonders by it showne, Eu'n all thy plagues light on them that deuise, To hide this heau'nly Light; from simple peoples ey's. It is the doore, whereby the pastours may Spiritually ascend into their Fold, Those that doe enter in another way We doe as rauenning wolues and robbers hold: This Word's a touchstone, which doth try from Gold All mettalls base, Inuentions of mans braine, Of which such store at Latium now are sold, Not for the Flocks, but for the Shepheards gaine, Masse, Dirges, Pardons, Trentalls, and Traditions vaine. Nothing describe her nature better will, Than Touchstone: th'vse of which simplest may learne, But one had need of cunning Gold-smiths skill; True Touchstone from a false one to discerne, Oh how did those noble Berreans earne! To try those things that Paul deliuered, The things which our Saluation did concerne, By that which in the Scriptures they had read, The Scriptures that the Spirit had canonized. Who from the simple people these doe hide, Deale as with Israel did the Cananite, Who no Smith suffer'd in their Coasts t'abide, To make a weapon for an Israelite: Therfore no speare, nor sword when they should fight, But in Sauls hands and Ionathans were found, Chams hellish pollicy, most deu'lish sleight, To hold in Ignorance and Bondage bold, By taking way such helpes as Liberty propound. As first, God by his Word and Spirit wrought, And fashion'd all things in this worlds Creation, So by this Word and Spirit he hath brought, All things to passe in this our renouation; And as he for our Bodyes preseruation, Hath here materiall Bread and Wine prepar'd, So's Word and Spirit is for sustentation Of all our Soules, that rightly it regard, Such neuer need of thirst and hunger be afeard. As Appetite's a Signe of Body's Health, So of the Soules is hunger of his Word; And as to him that seeketh store of wealth, A Myne can best what he desires afford: So he that spirituall treasures vp would hoard, Come to this sacred Word where he shall find, It doth a world of mystery's record, The richest jewells to adorne the mind, True treasure's no where else reuealed to mankind. For it's the Megazine where pastours haue, All gems and treasures to enrich their fold; The store-house, whence they all abundance craue Of liuing food, their Lambs in plight to hold; The armory, from whence they may he bold, To fetch all armes and weapons to withstand The wolues which them infest: and to vphold Truth and the right, against all Satans Band, Falfe Heretickes, base Lusts, and worlds encroaching hand. But as the Manna that from Heau'n was sent, Bred Wormes, if wrong, but Food if rightly vsed, So breeds this Word our Soules due nourishment▪ But neuer-dying wormes if once abused: He that for Egypts Flesh-pots hath refused, This Heau'nly Food, And mans tradition vaine, His base false lying Legends rather chused, Shall whilst this Flesh betweene his jawes remaine, Be with his great and wealthiest chosen shauelings slain. Fountaine of liuing water! which doth more And faster spring, as it is emptied, Most fruitfull Vine, which bringeth still more store, Of heau'nly grapes, as they are gathered. Th' epistle of Heau'ns King, which rightly read, Brings vs the gladsome tidings of Saluation; Whose harder sense strong men may chuse as bread, The plainer babes may suck for sustentation; We both aright concort by heau'nly meditation. The Sword that doth spiritually diuide From vs, all manner of concupiscence: Our youths reformer, and our ages guide, Transcending reason, more than reason sence; Truths ground, the Fountaine of Intelligence; Loues complement, the root of humblenesse; Faiths hold, the Rule of all Obedience: Hopes anchor, and the path of Rrighteousnesse, The ladder which we climbe from hence to Happinesse. Would you haue more? it is the milke sincere, Which can alone quench Hells eternall fire; The only Daughter, to her Mother deare, The mystery which Angells doe admire, The sweetest song of blessed heau'nly Quire: Whose Praise eu'n all the heau'nly Powers sing; Apostles, Prophets, Martyrs, all desire With all their might to strike this lofty string, Which Dauid in one Psalme a thousand times doth ring. As Iacob with the Angell wrestled, Nor let him goe without a blessing would; So when words mysteries by vs are read, We striue and struggle for the meaning should: A goodly strife if we contending could Hold out, till what we seeke we doe obtaine; As Incense doth no pleasing smell vnfold, Nor Spice till it be in a Morter braine, So are words mysteries, till study makes them plaine. This makes the lips of Christs endeared Bride, Than any Hony combe to drop more sweet; And vnderneath her daintiest tongue, abide Hony and Milke; The Hony is most meet To heale the wounds Sin makes from head to feet, The Milke for Babes; Loe thus her either Brest, Which like two twining Roes doe equall meet, Yeeld most abundant Food, if softly prest, And both with Roses sweet and Lilly's faire are drest. This is the Tower of Dauid, which is built By th'holy Spirit, of most costly stone; Whereon a thousand Shields doe hang all guilt With swords and weapons for the mightiest One: This is the Priuie Garden, where alone The Spouse with Bridgroome doth her selfe delight, Planted with Nardus, Saffron, Cinamon, And all trees good for medicine, tast, or sight, Through which doth flow a well of liuing waters bright. Most heau'nly Paradise! where tree of Life My Soule most heau'nly Fruits doth daily bring; Fit for the Lamb to walke in, with his wife, And for the Spouse most Angell-like to sing, The Soueraigne Grace and Bounty of her King; Where though I often seeke to hide in vaine, Mee from my Nakednesse discouering, My blessed Bridegroome calleth me againe, And clothes me with the Robes of Lamb most righteous slaine. There Manna-like (Loe) eur'y Fruit doth tast, Iust as we would; none iustly can complaine; Though his vnweeded garden lieth wast, God send to good and bad alike his raine: Let him, where thornes and bryers doe remaine Take heed, how he this heau'nly deaw accuse; It is the root, thy euill heart and vaine, Which doth the sweetnesse of this raine abuse; Which for to water weeds and nettles doth it vse. How should this Word be sweet vnto the mouth? Wherein is nought but Gall and Bitternesse! Or how should heau'nly deaws from West or South, Moisten that Heart, which by maliciousnesse More hardned is, than Flint in wickednesse: Alas what Corne can sweetest raine forth bring, In Ground that choked is with worldlinesse, Where as the thornes vp with the wheat doe spring, And from the root suck vp all heau'nly nourishing. Ev'n as a Lamp, without supply of Oyle Being daily had, is soone extinguished; So though we seeme to prosper here awhile In Faith and Grace, all's soone abolished Vnlesse that they be daily nourished, With Hearing, Reading, Prayer, Meditation, In vaine it with our mouths is vttered, Except it in our hearts makes habitation; And we expresse it in our liues and conuersation. Oh let this holy Words most heau'nly Fire? My secret, sound affections inflame, And burne vp all vaine fleshly worlds desire, Oh blessed Fire! like that in Bush did flame, But neuer did consume or burne the same; The fire whereby Gold Catholike is tride, And straw, and 'stubbled errour brought to shame, In whom this inward fire doth ay refide; He well the scorching heat of outward may abide. But as no fleshly ey's can here behold, The glorious Sunne, but by that Suns sweet sight; So no man vnderstanding, may be bold To know this Word, but where it doth enlight. Lord! in thy Light, then let mee see this Light, Whereby I may my sinfull life amend; And in thy Statutes set my whole delight, And wholly in the way's of wisdome tend, So shall my foot stand fast, with ioy vnto the end. For as the snow and raine from Heav'n descend, But neuer thither doe returne againe Till that be done; for which thou didst them send, To make the fruitfull soile fit for the graine; So neuer shall thy Word returne in vaine, But sure accomplish what thou dost intend; Then moisten daily, with this heav'nly raine My hardned Heart, that all my powers may bend, To glorifie thy name, who dost these showers send. How should he feare to want his daily Food, Who with this Word of Life is nourished; Or who can thirst that drinketh of his bloud, Let not this Word be vnderualued: He that is with this Heau'nly Manna fed, Eates of the fattest of Gods spirituall store; Wherewith Christs tender Spouse is fostered, Till Shee growes strong, and faire to stand before Her Head, And neuer thirst nor hunger any more. This Words Eternall, therefore hath no end; I no beginning, nor conclusion find. I could herein my Life and Spirits spend, It doth so feed my Soule and glad my mind: But now my Muse to Prayer is assign'd, And bow's her knees to end her Meditation With Praise to Him, who first mine Heart inclin'd, To seeke this Heau'nly Food of Contemplation, I hope vnto his Glory, and mine owne Saluation.
MEDITAT. V. Of PRAYER. AS wise experienc'd, valiant Generall, When's Souldier armed is from Foot to Head, And hath at hand his Shield, and Sword, and all His Armour, with his Belt fast buckled; Yet him into the Battell will not lead, Till he be taught his Sword aright to wield, To take Aduantages, if offered, And to defend his Body with his Sheild; Then him thus taught and train'd he leads into the Field. So wee, that in these Spirituall Battells fight, Not with fraile Flesh, but Principality's; And powers of exceeding foce and might, Besides their treason, plots, and policies, Must first be taught in Armes to exercise; That all in complete Armour ordered And taught how to assault our enemy's, They with our Sword may be discomfited, And we from Hell and Bondage safe deliuered. I of this Military Art doe know No Tutor like to holy supplication; Prayer who vse of all our Armes doth show, The Serieant Maior of our Militation: Diuinest Prayer, holy Meditation, Whereby with God we haue sweet conference About the mysteries of Mans Saluation; And call the Angells downe for our defence 'Gainst Flesh's, Worlds and Deuils hostile violence. Prayer, who though her knees bow in the dust, Yet are her vpper parts aboue the sky; And doe into th' Almighty's presence thrust, To craue of all we want a new supply: Which like to clouds of incense vp doe flye, If offered by his Sonnes sweet mediation; Whose iust requests, no Father, can deny: Oh offer mine then, That this Meditation May be directed by thy Spirits illumination. True Prayer is the opening the desire Ev'n of our Heart and Soule to God aright; Them powring out to him, that doth require We should lay open all before his sight: The Sacrifice wherein he doth delight, A sure defence to him that right doth pray; The Scourge, wherewith we Sin and Satan smite, And powers all and policies gainsay, Our surest Refuge in each dangerous Affray. For Christian Souldier neuer kneeleth downe, And lifts his heart vp towards Heav'n to pray, But all his Foes spirituall, him arowne Assault and labour him herein to stay: Then is it time for him about to lay, With his sharp Sword to put them all to flight, And for to arme each part, lest they him slay, With Greaues, Belt, Brestplate, Shield and Helmet bright, In Faith, Hope, Patience, Truth and Righteousnesse to fight. By rules of Art, I Prayer may diuide To these two Heads, Thankesgiuing, Inuocation; The second I in three doe subdiuide, Petition, Intercession, Deprecation: First seekes Gods Glory, and our owne Saluation; The second doth for others make petition, (So Christ doth intercede by mediation) By last we doe intreat for sins remission, And be deliuer'd from all ill, and superstition. But as the Sauldier, be he ne're so strong; Well arm'd, and skil'd in points of Schoole-defence; If that his spirit faint, is laid along: So if we in our Armes haue confidence, And not relye on Gods sole Prouidence; His Spirit which helpeth our infirmities, And doth instruct to pray with reuerence, Sending vp heart and soule by sighs and cry's, For all our Armes and strength our Foes will vs surprise. For Spirit is the cause efficient, Of all our prayers that to Heav'n ascend; Though Faith be the Internall instrument, By which we all things aske, doe apprehend: With Faith and Spirit, Prayer Heav'n doth rend, And whatsoeuer shee in Christ his name Doth aske, the Father downe to vs will send; This Pagans saw (though otherwise to blame) That Christians nothing beg, but they obtaine the same. All Blessings spirituall, and temporall Publike and priuate, for our Selues and Friends; All that in this life, or a better fall To vs almighty God for Prayer sends: When Heau'n is shut vp, that no dew descends, If we forsake our sins, and pray for raine, The Heau'n on vs abundant showers spends: Though Foes vs captiue from our City's traine, Yet Prayer makes vs Free, and brings vs home againe. If Dearth, Drowth, Pestilence be in the Land, Or City's be besieg'd by enemies, Then if the cause thereof, we vnderstand Our sins, And seeke by Prayer remedy, God will be mercifull accordingly: Yea if a Stranger, of an Heathen Nation, Doe call on God by Prayer heartily; And of his life doe seeke a reformation, His Prayer shall be heard, by Christ his mediation. Thus Prayer is for all things profitable, If her true obiect she doe neuer misse; One God, who gracious, willing is and able, And of our Heart the only Searcher is: All things that are in Heau'n and Earth are his, We must, no person in the Deity, Omit, when as we pray to him for Blisse All workes externall, in the Trinity Are one, though their internall haue variety. Diuinest Pater-noster! whose one Word, In it more heau'nly matter doth containe; Than one whole hour's babbling can afford, Suddaine abortiues of an idle braine: With tedious turnings, repetitions vaine, Out tumbling all that in their stomach lies, Which often goe beyond this Prayers straine, As if they were more feruent or more wise, Than he that for our patterne did it first deuise. Pure Prayer made by serious meditation, Or by this holy patterne rightly pend; Briefe spirituall, sublime ejaculation, With feruent Fury doth to Heau'n ascend, And to the marke like swiftest arrow tend: God is in Heau'n, thou kneelest on the ground, To him therefore no rash petitions send; Therein let matter more than words abound, And inward sighs and groanes, than outward plaints and sound. But Prayer; though by thy two mighty wings Of Loue, and Meeknesse, thou to Heau'n canst sore, And come in presence of the King of Kings, By pard'ning wrongs, and giuing to the poore; Presume not on thy merits ere the more That Brightnesse who doth sit vpon the Throne, Angells not able are to stand before; Alas how dar'st thou then there stand alone, Without the mediation of the Holy One. Like birdlime merits, so thy wings besmeare, That thou not able art to take thy slight Aboue the Firmament, or to come neere That euershining Lamp of Heau'nly Light; Which ought thy Prayers to direct aright In Knowledge, Meeknesse, and Humility, By which we feele and haue and inward sight Of our vnworthinesse, and misery, And seeke else where, for worth and true felicity. Eu'n to that liuely Fountaine of the Lamb, Which is a deepe well, wondrously profound, From which, by Prayer, breaking vp the dam, We draw vp waters which doe there abound: The depth of this rich Well, no Grace can sound, But feruent Prayer, when as Shee doth desire To coole her thirst, with waters therein found, wherewith if once we coole our thirst, like Fire The more we drinke thereof, the hotter's our desire. An Oxes lowing, barking of a Dog, Grunting of Swine, doth more the Lord delight; Than Prayers which the World and Flesh so clog, They come not from vs with a Heart and Sprite, And as no salue or medicine hath might, To heale the wound which Iron doth containe: So Prayer neuer profiteth that wight, In whom Hypocrisie or guile remaine; For these still fester deeper to the Patients paine. God is our Soules Physitian, and know's best What for her sicknesse is best remedy; And therfore when we needfull things request Of him, for this our lifes necessitie, He, better then his Patient, can descry What is most fit to keepe him from the graue, And cure him of his spirituall malady, Wherefore when we receiue not what we craue, We know Christ better know's, than we what need we haue. Gods Word's the Sword, whereby our Lord doth sway And rules his Church here as he is a King; As Priest, he offers praises, and doth pray; As Prophet he glad tidings vs doth bring, Most wisely teaching and admonishing: Thus, Aaron-like, to God he doth present Our prayers, praises, tythes, and offering, (For Aarons Office Christs did represent) And makes them giue to God an acceptable sent. Prayer is mans best fence, the Angells ioy, The Deuills torture, Gods sweet sacrifice, We by her meanes all blessings here enioy, By prayer we obtaine here to be wise; By prayer with th' Almighty we aduise, By reading he doth answere vs againe; But our Lip-labour he doth all despise, Ah what doe then those simple people gaine? Which in a tongue vnknowne doe mutter praiers vaine. Oh! when the Spirit with vnderstanding pray's, And ev'n the Heart with sighs and groanes vp sends To him that willing, able is alway's Vs from Hell, Death and danger to defend: Then, as a Bullet doth the welkin rend, Blowne with the force of Powder and of Fire; So doe our Prayers vp to Heau'n ascend, By Zeale and Force of spirituall desire, Where they of God obtaine all things they can require. Moses gain'st Amalec doth more preuaile By Prayer, and by holding vp his hands, Then mighty Iosuah, though he doth assaile Them with his strong and most selected bands: At Iosuahs short sweet Prayer the Sun still stands, Till hee's auenged of his enemy's; Elisha all the Host of God commands Him to relieue in his necessity's, Ev'n Fiery Horse and Charrets keep him where he lies. Prayer is able by plaine strength to wring From hand-breadth Cloud, an Ocean of Raine; And Captiues out of Babylon to bring, To worship in Hierusalem againe. The Angell striv'd with Iacob but in vaine; Without a Blessing he will not vnloose; Zenacharibs whole Host was spoyl'd and slaine, By Hezekias Prayer: when we close With God by Prayer, we our holds must neuer loose. The Rains-horns, Trumpets, which seav'n Priests did blow, Most liuely doe strong Prayer represent; Which with the peoples shout did ouerthrow Proud walls of Iericho, to astonishment Of all the wicked, that therein are pent: This was the musick Aarons sonnes did sound With Trumpets, when to warre the people went; When Daniel in Lyons Den was found, True Prayer from their jawes him kept both safe and sound. Tis not our words God lookes on, but the mind; Not to the place, but to the true intent In dungeon Ieremy did comfort find; And Iob vpon the dunghill takes content; Three Children in the fiery Fornace pent, Are heard, when Praises they to God doe sing: The Thiefe from Crosse as gratefull Prayers sent, As from his Temple Solomon the King, The Hermits Cell may oft as loud as Steeple ring. Not that from publike Prayer I purloine, Of which Gods house hath her denomination; Where Priests and peoples hearts and voices ioyn, To teare the skies with cryes and supplication: Oh Force vnited of a Congregation! In Gods owne house of Prayer gathered, For Praise, Petition, or for Deprecation, God nought denyeth so petitioned, And wee thus from all euill are deliuered. When Peter slept with chaines in prison bound, On each side Souldiers, Keepers at the doore, The Church doth pray, though hee sleepe fast and sound, And God him loosed from his chaines therefore: And when the Angell lighteth him before, The Iron Gate opes of his owne accord: Pauls, Dauids, Samuells, a thousand more Of Prayers, you may find vpon record, All which may seem to bind toth' Peace, our angry Lord. I all conclude with his most heav'nly one, Who did in day's of his Humility; With loudest cry's in Spirit sigh and groane, For Freedome of that dire calamity, Which came on him for our Iniquitie: And though he Legions could of Angells call, To saue him from inhumane cruelty, Yet Lamb-like did before his Shearer fall, Submitting to his Fathers will and pleasure all. Without vs, God will nothing for vs doe, We therefore must prepare to fight alway; And without God we can nor stand nor goe, And therefore must be alwayes swift to pray: If these so pray'd when Foes did them assay, When Flesh and Bloud with Flesh and Bloud did fight; What shall we in this dangerous great affray, When we encounter with spirituall might, Which in his Agony did Christ our Head affright. But ah! we at our first conuersion pray Most feruently oft, for the nouelty, But after negligent, cold sleeping say Our Pater-noster in security: Thou sleep'st secure, but ah! thine Enemy Doth watch thee thyn ev'n napping to surprise, We then to God withall our hearts doe cry, When as no thoughts withdraw vs otherwise; Alas! but few or none pray often in this wise. Oh! that a man of base and filthy mould, Should dare fall downe before Gods glorious Throne, His wants and imperfections to vnfold, And haue his heart like Nabals dead as stone; When Angells that come neere that holy One, Are faine their face to couer with their wings; So bright his Glorious Maiesty hath showne, Who is the Lord of Lords, and King of Kings; The searcher of our reines, and tryer of all things. When I no longer able am to fight, Like Moses let me lift vp hands and pray Against the inuisible Amalekite, That spiritually doth seeke my soule to slay: When I with Faith, two words, Our Father, say; I pardon beg for Sin, Freedome from paine; Gods Heyre and Sonne, Christs Brother, I that day▪ Am made, and gifts of Holy Ghost doe gaine, Then let me neuer mumble ouer words in vaine. But I confesse, though I doe often proue, There is no comfort like this one, to pray; That is bestow'd on man from Heav'n aboue, Yet find I Satan prest and busie ay, Mee in this holy duty to assay, By wandring Thoughts, and vaine imaginations, Which oft'doe lead my Mind so far astray, I am bereau'd of Heav'nly cogitations, And change for idle fancy's, holy meditations. But Prayer doth so please my Muses straine, That I omitted haue of Praise to sing, The Sacrifice we offer here againe, For all the Bounty of our heav'nly King: I liken her to Prayers either wing, Forgiuing wrongs, and Almes vnto the poore Our holy liuely spirituall Offering, Of Body, Soule, Heart, Tongue, and all our store, With true Obedience to God for euermore. Whilst here of Benefits no end we find, How should we euer make an end of praise; Oh happy Bands! that vs for euer bind, Ev'n when our Soules and Body's Chrisi shall raise, Our praise shall be eternall like our day's: He that his time in praise and hymnes would spend, I him referre to Dauids heav'nly Layes, Diuinely by the holy Spirit, pend, My Muse now out of Breath, cannot this Mount ascend. Oh let my voyce and heart together ioyne! God of the lips accepts not, but the heart; Grant that my life in Holinesse may shine, That Conscience may euer beare apart; Presumptuous man! that darst thy Maker thwart, To poure out fond petitions base and vaine, When thou consid'rest before whom thou art, Him that doth all leud lying lips disdaine. And Hypocrites rewardeth with infernall paine. If prayer be right, pure, sincere and meeke; It neuer empty shall returne againe; For God will either grant vs what we seeke, Or giue vs that shall be our greater gaine: Mine Heart, mine heart Lord! doth reioyce amaine, Ay in thine House of Prayer to abide; Where Swallow's build, and Sparrow's are full faine To lay their young ones by thine Altars side, Mee neuer let the Spirit of Prayer be deny'd! But since I ought to pray continually, How should my Pen of Prayer make an end; My Sauiour praying on the Crosse did dye; With Prayer Steuen his Soule to Heav'n did send, But I began with Prayer; let mee end With Praises to the Horne of my Saluation, Who sure I hope his blessed Spirit did send, To guide mee in this holy Meditation, Which fills my Tongue with Praise, & Heart with Admiration.
FINIS.

VRANIA, OR THE HEAVENLY MUSE.

LONDON, Printed by WILLIAM STANSBY. 1625.

TO MY EVER HONORED FRIEND, M. IOHN MAYNARD, one of the Gentlemen of his Maiesties Priuie Chamber in Ordinarie. MY deare Vrania wilt thou now forsake My Cottage, and to Court thy selfe betake? Dost hope thou there, as here shalt find retire? I cannot but thy simplenesse admire. But since thou needs wilt goe, I'le thee commend vnto the Muses most familiar Friend; Who (had not his great Princes Loue and Grace Him brought from Muses Groues to's Royall place) Might on his Front haue worne thy Crowne of Bays, And beene the Prince of Poets in his dayes. Hee'le leaue all profit, pleasure, honour gaine, The heav'nly Muse alone to entertaine; Oh happy Court! most blessed Courtiers yee, That from the Muses Springs transplanted bee, This 'tis makes Arts, and Learning so increase, Hence followeth all our happinesse and Peace: The Muses needs must dance when Courtiers sing, All follow the example of the King.

Yours truly deuoted.

R. A.

VRANIA. ABout the Season Lawyers tongues doe rest, And make for Haruest. Ceres honour long vacation; I (freed from tumults which me erst opprest,) Dispose my mind to holy Meditation: And thinking how I might a subiect find, Delightfull, pleasing, sweet and profitable; My heart to better, and inrich my mind And tongue acquaint, with Phrases delectable. As Traueller that meets with diuers wayes, I long deliberate to chuse the best And fairest Path to Mount, where Lawrell Bayes The Numbers crowne that are diuinely drest. One while I sought in measures Comicall To maske the Graces all vpon the Stage; Or in a Tragique Scene vp Ghosts to call Of Worthys slaine by cruell Tyrants rage: Anon I would the Vnion celebrate, Which made a Damaske Rose of Red and White, The fairest Flower of Brittons happy State; Which Roses then, now Kingdomes doth vnite. I thought likewise to sing that happy Peace Our Iland-world enioyeth by this Vnion, Which makes our honour, riches, strength increase, And haue with Heav'nly Arts such free communion. Then I th'admired Prudence would rehearse Of Brittons Scepter-swaying Solomon, Matter which would immortalize a Verse, And saue such Splendour from obliuion: Prone was my flesh the winged wag to sing Of wanton Venus, and her Bitter-sweet, That glads the Tast, but doth the Bowells wring For chaster eares a Subiect far vnmeet. Whilst wauering thus in fruitlesse inquisition, Yet vnresolv'd of any course I roue, Behold I see an heav'nly Apparition, Some Herauld doubtlesse from the Queene of Loue; Her gesture and her grace Angelicall, With wings whereby her selfe to heav'n shee reares, Her countenance faire, sweet, celestiall, Her voyce like Musicke of the heav'nly Spheares. A glorious Garland crown'd her golden head, Bedeck'd with all the Flowers, sweet, and gay, That could on Tempes Plaines be gathered, By learned Sisters in their fairest May. Immortall Flowers, which spring and flourish ay, And ay their verdure and sweet sent retaine, Like heav'nly Arts, which neuer doe decay, But by their vsing greater glory gaine. On shoulders hangs her azure mantle light, With siluer spangles all adorned faire, Twinkling like brightest Starres in frosty night, As they are moued by the gentle aire: Her nether parts to hide from vulgar eye A Kirtle like Heav'n Conopy did couer; Where all the Signes of Heav'n embroidred fly, And all the Graces seeme about to houer. I, saith shee, am Vrania to thee sent, From thine adored Mistresse, Queene of Loue; I rauish Soules aboue the Firmament, That they in Numbers like the Spheres may moue. With Siluer Key I doe vnlocke the mind Of Mortalls sealed vp in Ignorance, That oft their Soules aboue the Stars they find, When Bodyes lye on ground as in atrance. For I the Spirit am of Contemplation, Th' Ehxir of Ambrosia diuine, Pure Angells food, Soules sweetest delectation, The Helicon, where both the Sisters nine. Art teacheth Art, Experience Policy, And Practice guild's the tongue with Eloquence; But none reach lofty straines of Poesie, That haue them not by heav'nly insluence. Hence 'tis that Clerks which gaine immortall praise, By their deepe learned Eloquence in Prose, Their numbers cannot to such honour raise, As one that scarce the Rules of Grammer knows: It is beyond the reach of will or wit, A holy Flame of heav'nly Loues pure fire, A soaring, high, transcendent, furious fit, Whose Life, light, heate, and strength loue doth inspire. Loue's her Beginning, and her End is Loue, Loue is the Soule, and Life of Poesie; No Poeme without Loue did euer proue, No more then Musicke without Harmony. The Loue of Honour, and of Cheualry, So rais'd the old blind Greeks Heroique quill; Homer. Hee lifts Achilles valiant acts more high, Than his that conquer'd all the world at will. Alexander. The loue of Ciuill, and Self-gouernment Him taught to frame such an exact Ulisses; That hee who by this Patterne did inuent, Roomes glorious author, such perfection misses. Aeneas. Virgil. Eglogues of Loue are Muses first delights, Till thorough country pleasures shee doth come, To sing in state of Honour, Armes, and Knights, And out of old Troys ashes raise vp Rome. The wanton, all whose speeches were in Verse, Who sings in Fictions all Dame natures story; Ouid. In ev'ry sentence doth his Loue rehearse, But ah base Lust obscureth all his glory. So Loues old rigid Cato vertues lore, He makes them dance the measures cunningly; To loues Lucretius Dame natures store, Hee turnes all Pliny into Poetry. And as the obiect of our Loue exceeds, So strikes the Muse on high or lower strings; Who lowly late did maske in Shepheards weeds, In high Heroiques of Armes, and Honour sings. Spencer. My Darling Bartas, who on Angells wings; Beholds the Six Day's of the Worlds Creation, Was so in loue with Heav'n and heauenly things, Hee wholly on them fixt his Contemplation. And wen he on the Seuenth Day comes to rest, He them all orders to his Makers Glory: Doubtlesse he fram'd a new world in his brest, Whereof he so Diuinely sings the story. It was this heav'nly Loue that did incite, The warlike Shepheard such sweet notes to sing, Dauid. His loue vnto Gods Statutes day and night, Doe strike so loud his Harpe and Violls string. And as Wind-Instrument to him repay's That sounds it sweetest, musicke, for his breath; So sings this Psalmist Hymnes, and Heav'nly Lay's To him that giues him Spirit, till his Death. Oh heav'nly Musicke, which, the rage could quell Of Cis his sonne, possest with euill Spirit Pure Hymns from God, sweet mercy to compell, When foulest Sins Hell-fire doe commerit. Sweet Shepheard, when thou singest forth thy Flocks, The Angells all admire thy heav'nly Lay's; Thy musicke moues, stones, trees, and senslesse stocks, When thou diuin'st of Christs most happy day's. Yet those hands that so gently touch a string, Can Lyons, Beares, and Wolues in peeces teare; And quell the proud Philistine with a sling, From whom the Host of Israel runs for feare. Loue at his birth him dandled in her Lap, Whilst all the Graces Lullaby's doe sing; Shee fed him with Ambrosia for Pap, And rais'd him from a Shepheard to a King. And thou my Sonne, although thy Breath be faint; I cannot but commend thy good desire, With their diuine Essays thy Muse acquaint; Which may be fewell to thy heav'nly fire. Yet though thou straine Inuention, Art, and wits, And fills thy Verses with thy wisest Says, They shall not liue, except some holy fits, Thy Soule aboue the Heav'ns bright Tapers raise. Thy Soule whose Beeing is Celestiall fire, Must like the Saints be rapt vp in a trance; And extased with holiest desire, If thou thy Verse wouldst vp to Heav'n aduance. For as none but the Spirit of a man, The secrets of that Spirit can disclose; So none attaine sublimest numbers can, Except a holy Fury them compose. And as no Actor well can play the King, That is not one in his imagination: So none can Vertues pure Ideas sing, That suits his mind not to his meditation. Poets are like to Organs sounding shrill With fingers touch, so long as they be full: But as on empty ones; in vaine's our skill, Ev'n so are Verses, without Fury, dull. And as none on the Harpe sweet tunes can sound, Till hee by Art hath set in Tune each string; So none high-rapted numbers can compound, Till's soule be tun'd by spheare-like rauishing. Sith then to Numbers life from Heav'n is sent, Oh rarest Spirits! how dare you abuse Them, to dishonour him, who hath them lent To's Glory, and your Chast delight to vse? Shall your diuinest spirits stoupe so low, To make your-selues base slaues to Lust and Sin; And let your pure Pyrenean Fountaines flow In stinking Channells all defil'd within. Still will you fawne on Fooles, and Greatnesse flatter? And fill the world with wanton idle groanes? Still shall your Muse like Pyes this one song chatter, Of Lust, which brings corruption to the bones? Ist not enough you burne in lustfull flame, Except you eke corrupt youth prone to vice? And strumpet-like hang out your signes of shame, The Passengers to folly to intice? For numbers, notes, and tunes such power haue, They soonest on the noblest Spirits seaze; Whereon they doe their formes and sounds engraue; As Seales on wax imprinted are with ease. And that's the Reason, graue and wiser Sages, Haue banish't from their coasts lasciuious rymes, When Poets chast and vertuous in all ages, Haue beene as Priests and Prophets in their times. Would you the Genius of your Fury raise, And change your fleshly to spirituall Flame, Such matter would immortalize your praise And leaue behind you a most honour'd name. Your Verse would be admir'd, you honoured As Secretarys to the King of Kings, For first the Prophets words thus numbered, To handle mystery's and holy things. Thus Dauid all his Psalmes by measure sings, Moses the freedome from Egyptian thrall, And Miriam vpon a Timbrell rings Gods Praises; Iudith the Assirians fall. They sang for Ioy, but Iob, and Ieremy Sing, when they with afflictions most are prest; A Nunc Dimittis was the Poefie The Swan-like Simeon warbled in his brest: Magnificat the blessed Virgin sings; The Angells, Glory sing to God on high: And Martyrs, bound to stakes with Iron strings Sing Praises whilst in Flames their Body's fry▪ So burnes their zealous heate of Loues purefire, They feele no outward for the inward flame: So long as they haue Bowells to respire They neuer cease to praise Gods holy name: But he that seemes an Angell of the light, More easie children of the light 'tabuse, In Verse doth also his delusions write, And for his Oracles did numbers chuse: And for he know's that Loues pure heav'nly fire, Is that by which we Gods whole Law fulfill; His Prophets all must chant of Lusts desire, And make great Ioue be rul'd by Cupids will. Thus bloud corrupt th'inchanter doth instill With lustfull Fire to scal'd youths hotter veines; And poisons with this Copperis the quill Of Heathen Poets, in their gentle straines. Who to make more authenticke Ribauldry, Doe faigne their Gods therein to take delight, Where though they Natures secrets wittily Oft vaile! yet thus to Lust they youth inuite. I know in first pure streames of Poesie, The Muses Bath was chast as Pheebes shrine, The Virgin Graces, Ioues chast progeny, And Pallas chast, and vertuous, as diuine. Venus was then with Almas title graced, And lov'd her Spouse plaine Vultan, Mars scarce knew: Whom though shee oft in nuptiall bed imbraced, Twas not for wanton pleasure but for due. This Poetry, my Sonnes, reuiv'd againe, To mortalls would restore the golden times, And for your Brow's immortall Lawrells gaine, And to their ancient honour raise your Rimes. But Satan since another patterne set, Which he would haue all his to imitate; And like a Fowler draweth to his Net Poore Birds with merry notes and pleasing Bait. But thou that seek'st Gods Glory, not thine owne, And striv'st to quench, not quicken lustfull Flame; Chuse these diuine ensamples I haue showne, And guild not with faire words the foulest shame. When thou do'st feele Loue's Fury in thy breast, What better theame or matter canst thou take; Than sing his Loue who Heav'n and Earth possest, Yet here himselfe for Loue a Slaue did make. The Loue betweene the Bridgroome and his Deare, Were matter to immortalize a Song: No Man or Angell euer yet did heare Diuiner Musicke from a mortall tongue. This is a deepe, broad, boundlesse Ocean; A high Pernassus of sweet Meditation; No holy Fury diue the bottome can, Nor reach the height thereofby contemplation. Soule-rapting Tunes: when Turtles voyce doth sound The Songs of Sion, in a Holy Land. Sweet accents, making Hills and Mountaines bound, And Cedars of the Forrest trembling stand. This better will thy heart; enrich thy mind; Here profit thou shalt reape with sweet delight. Here thou refreshing Nectar-streames shalt find, To coole thy thirst, and cleare thy dimmer sight. For thus thou safely maist enioy delight, The pleasure which shall last for euermore; Vaine Worldly Pleasures leaue men ere their night, But when the iudgement comes, they run before. These heav'nly precepts sweetned by her voyce, So rauished my Soule with delectation: My Muse at quiet since doth sole reioyce, And take delight in heav'nly contemplation. And though I neuer hope to touch with hand, Much lesse my head with Lawrell Bough adorne, May I yet mine owne Passions thus command My Cost and Tilt's short of my Crop of Corne. FINIS.
The Authors Vow or wish, at the Consecration of a Chappell newly founded by the Right Honorable WILLIAM Lord Maynard, at his House in Eston in Essex. LEt others heape vp Titles, Lands, and store, Their names on earth, for euer to maintaine! Thou to thy house dost surer honour gaine, By adding of this Consecrated Floore: Where Thou and Thine may euer him adore That Proud throw's downe, and Humble men doth raise, Thy Father built the Palace in his day's, But leaues Gods house vnto his prudent Sonne; Who Numa-like now plants Religion, Where Romulus the first Foundation lay's. This Leauen makes the whole Lump to endure, Shis Salt to Thee and Thine shall season all, And gainst thy Foes shall be a Brasen Wall: This shall Thee waking keepe most safe and sure, And nigh this Altar thou shalt sleepe secure: By this Thy Honour ay continue shall, And Blessed make Thy Names memoriall: (Alas! this worlds vaine, seeming, glittring Glory Is lubrike, full of hazard, transitory) What's built on this Foundation cannot fall. So long as Sions Temple's vndefil'd, The line of Dauid doth the Scepter sway; But suddenly are captiue led away, When Altars they with Idols had defil'd; Wherefore they wise did Gods house rebuild, When out of Babylon they were translated: Then since Thou wisely has determinated Thine House and Honour by Gods Church to raise; Hee Blissings send, so long as You him praise, So may both stand for ay vnruinated! Be it like Sions Mount inaugurated, Which is by Sions MOVNTAIGNE Consecrated!
The Muses Health, To the Right Honourable, WLLIAM, Lord Maynard, at the Consecration of his Chappell at Eston Lodge in Essex. THis building thus adorn'd, and rais'd in state, Shall now be made a Chappell consecrate: Embleme of Adam, whom as God did rowle First vp in clay, next breath'd a liuing soule, So to these faire materialls preparation, A Spirit shall be giuen by Consecration: Not stol'n from Iupiter, (as ports tell Prometheus did, for which he hangs in Hell:) Nor yet a sparke of strange or common fire, Which brought on Aarons sonnes consuming ire; But coales on Gods owne Altar kindled, By right succession to vs fostered: The sum is, that, the Bishop doth inspire Into this Edifice an holy fire; A liuing flame, which neuer shall goe out, So long as they, which tend it are deuout: But aye, thereby shall safe and quiet rest, As swallowes which besides is build their nest. Oh may this fire within these walls indure, So long as Neptunes waues this Ile immure: And as from Mountaines comes that wholesome breath, Which healthfull makes the Valleys all beneath: So from this Bishop Montaigne MONTAIGNE health come and saluation, Vnto the Founder, and his generation: Let Prophets, Priests, in Prayers all combine To make this House a Blisse to Thee and Thine: And when by their deuotions ioy'nd, this flame Is kindled; let thy Priests maintaine the same And offer vp thy prayers day and night, Like fumes of Incense, in th' Almighties sight; Oh force vnited, of a Congregation That ioyne in prayer at a Consecration; With these my Muse (now thine) shall beare a part, And whilst they pray by booke, shee'le pray by hart. FINIS.

THE CONVERTS CONQVEST.

PSAL. 119. V. Ultimo. I haue gone astray like a sheepe that is lost: oh seeke thy seruant, for I doe not forget thy Commandements.

LONDON, Printed by WILLIAM STANSBY. 1625.

TO THE MOST SINCERELY, RELIGIOVS, AND TRVLY Vertuous: Mistresse SARAH ARGAL, Wife to IOHN ARGAL of Badew Esquire. LEast I be deem'd a thiefe, I will disclose; I turn'd to Verse what you gaue me in Prose: In so few lines I neuer yet did find More heav'nly Comforts to a grieued mind: Mans sinfull Heart, Hells Malice, Grace diuine, Is intermixed so in ev'ry Line. I praise God, I this speake with feeling Sense, God grant the Reader like experience! Good publish't, doth more good, by being knowne, Wherein I seeke Gods glory, not mine owne: Of Reading and of Writing's but one end, Repent, beleeue, for sake Sinne and amend.

Your true vnfeigned Friend,

R. A.

THE CONVERTS CONQVEST. ACertaine Christian which had often bin Tempted, and by his weaknesse ouertaken To his great sorrow, with one selfe same sin, At last sate downe as if he were forsaken; Where of sins bondage first he doth complaine, And then himselfe thus comforteth againe: From my all-seeing God I cannot flye, Still in my loathed sins I may not lye; Yet ought I not of mercy to despaire, Yet dare I not for Grace to God repaire▪ Pray would I, but I cannot it intend; Repent I doe, but not my life amend: I to beleeue desirous am, yet doubt, In this lewd wicked custome holding out; God is by me dishonoured, whilst I Professe to serue him true and faithfully: Disples'd, whilst I prouoke him to his face; Both griev'd and quenched is his Spirit of Grace; His Graces I abated, withered, find, My sense benum'd; besotted is my mind, My memory dull'd, more strong grows Satans dart, My Soule's aduentred, hardned is my hart; I grow in Sin rich, poore in Goodnesse, Grace, My head's vex'd, Conscience is in wofull case; My calling stain'd, crack'd credit, Time mispended, My strength consum'd, and my God offended: As doth my sin, my burthen doth increase; My pain's inlarged, troubled is my peace. I sigh, but sorrow not aright, would faine Be rid of it, but soone returne againe: I grieue, not weepe; Lord! could I from it part, Forsake, confesse it with a broken hart. How farre aduenture, Lord! how long shall I Dare to prouoke thy powerfull Maiesty? How long shall he forbeare? how often might He cut mee off? Or suddenly dead smite, How long shall hee chastise mee, yet in vaine? At length, O Lord, be mercifull againe: Oh tarry not, Lord, tarry not too long, But make my resolution firme and strong. Oh loathsomenesse, deceitfulnesse of sin, Sweetnesse, and bitternesse wee find therein; Beginnings, fawnings, growing, terrour, smart, Faiths weakenesse; Satans enuy, Mans false heart: When shall I now these? Oh that I could know Them better, Lord! by farre than yet I doe: Yet wish (though much asham'd thus to be tainted) I were not as I am with them acquainted. What shall I doe? Goe on! Nay, God defend! Shall I retire? Stand idle? Not amend? Shall I despaire? Why so? Haue my sins quite Dride vp Gods mercies which are infinite? Such thing to thinke, were cursed Blasphemy, Who succours all that are in misery: Will not God heare what I in Faith desire? Humbled with Griefe? Then make I him a Lier. Shall I presume yet longer? Ah I haue Presum'd too much: Oh let mee mercy craue, By true Repentance, and abundant teares; What is thy heart so harden'd, as it feares It neuer can be mollify'd againe? Then Gods Omnipotence thou dost restraine: What? Hath this thing without God come to passe? Hath Satan got the Victory? Alas! Is not th'Almightie far nore strong than hee? Hath not my Lord, Christ Iesus dy'd for mee? Hath God ere lov'd thee? Sure hee once me lov'd, For then I it by good experience prov'd; Then Loues he still, for where he doth begin Hee loues for euer, and his gifts haue bin Without Repentance: hee for mee destry'd And vanquisht Death, Sin, Satan when he dy'd. O Lord encrease my faith, why should not I Beleeue in him, obey him willingly? How faine would I beleeue, and him obay; How fame would I repent, amend, and pray: I cannot then conclude, nor will, nor dare, That I am damn'd, for these desires sure are The motions of Gods Spirit in mee indeed; Who neither smoaking flax, nor bruised reed Will quench, or breake, But all will satisfie Who thirst and hunger after equitie. Blist euer be his name who hath begun, To make me Conqueror through Christ his Sonne. By his assistance gracious, then I Vow To serue God better then I haue, till now, On his behests more carefully attend, Thy Grace mee strengthen, as a sheild defend. Satan auoid, thou hast in mee no part, From the beginning thou a Liar art; Before and after mine, in Adams fall, Thou to deceiue mee practisest in all: But God is true, iust, mercifull to mee In Iesus Christ his blessed Sonne and hee, For honour of his Name and Maiesty, Will doe away all mine iniquitie: So as the siftings here of Satan shall Not turne to my destruction; But they all Gods Grace in mee shall further magnifie And bind mee to him more assuredly; More hee forgiues, the greater is his grace, Him faster we with Loue in Christ imbrace. Henceforth my soule remember well, what gaine Thou reaped hast, and oft maist reape againe, By that whereof thou iustly art ashamed, For which thy Name and Conscience now is blamed. Restore me to the Ioy of thy Saluation, Which better is then ioyes continuation; For by the want, the worth discerne we may, And be stirr'd vp more earnestly to pray. FINIS.