MEDITAT. I.
Of Iustice and Righteousnesse.
1
WHen first Gods mouing Spirit forth had brought
Beasts, Fowle, Fish, creeping things after their kind:
Loe, then He Man in his owne Image wrought,
And him a Ruler ouer all assign'd,
Writing within the Tablet of his Mind
His Law, which should eternally endure,
And all the Creatures in Obedience bind
To Man their King, and knit his heart as sure
To King of Kings. This Law was naturall and pure.
2
Here first the right of Soueraigntie began,
All subiect to the Monarchy of one,
For euery Creature subiect is to Man,
While he is subiect vnto God alone.
This Monarch now is seated in his Throne,
And the whole World doth with his Scepter sway:
Here's the first president that e're was knowne
Of gouernment. From hence, loe, Princes may
Learne rightly how to rule, and Subiects to obay.
3
Thus Man of this great World the little King,
To shew his Soueraigntie, gaue all a name,
And they their Lord as Subiects reu'rencing,
True Vassals to this little King became:
Yet Man in honour could not hold the same,
But did become rude, disobedient:
Breaking that Law, he merits hell, death, shame,
When he offends that hath the Regiment,
His double sinne deserues a double punishment.
4
In all his workes before, the Lord had showne,
His Loue, Power, Wisedome, Truth and Prouidence:
But now Mans sinne his Iustice must make knowne,
Though most notorious was the Mans offence,
God will not iudge till he makes his defence;
Man cited then, appeares vile, naked, lame,
There needes no witnesse but his conscience,
And though on others he would lay the blame,
The more his cause is heard, the more appeares his shame.
5
Besides th' eternall Law within the heart
Of Adam God had wrote with his owne Hand,
He did one Precept vnto him impart,
Which was indifferent, till God did command
Of all the Trees that in the Garden stand,
From one, on paine of death, he must refrayne.
Lawes made we may not question or withstand:
Who breakes them, beares the forfeit of the payne▪
When Rulers cease to punish Vice, they sinne maintayne.
6
Thou that the hearts of all Men dost dispose,
Of Kings to rule, and Subiects to obay,
From whom all Power proceedes to bind and lose,
Who humble Men in iudgement guidest ay;
Thou Iudge of all the World, direct, I pray,
Thy humble Seruant, to discerne aright
Of Iustice, that I her delineate may
In her true shape vnto the Peoples sight,
That teaching I may learne and practise to doe right.
7
Shee is a constant and perpetuall Will,
That giues to euery Man what is his right;
First free from passion, shee continues still
Constant in her disposing things aright.
In action next shee taketh most delight,
And not alone in idle speculation,
There's no respect of persons in her sight,
The same to all without vaine alteration,
For Law's the Rule and Square of her administration.
8
Iustice the Vertue, Law's the Rule and Square,
Whereby we truely Iustice exercise:
Wherefore if in the abstract you declare
Lawes Nature, shee's perpetuall, constant, wise,
And so with God in heau'n for ay abye:
But if you view her in the concrete Would,
Shee varies as the Subiect her employs,
Then blame not Lawes when wrong we doe behould,
It comes from Man that's made of corruptible mould.
9
As when pure Wine in putrid Vessell put,
Becomes vnwholesome, ranke, vnsauory,
The fault's not in the Wine, but in the Butt,
Which doth the sweetnesse of the Wine destroy:
Eu'n so it fares with Law and Equitie,
In their owne nature they are perfect, pure,
But if in Subiects of Iniquitie
They are contayn'd, they cannot so endure,
But like the Subiect they become corrupt, impure.
10
Three kinds of Lawes from God I doe obserue;
Morall, Iudiciall, Ceremoniall:
Which three the Iewes did constantly preserue,
As bound in conscience to obay them all.
The Ceremoniall, and Iudiciall,
Cease, but remayne paternes for imitation:
The Morall is the same perpetuall,
That most pure Law, which from Mans first creation,
Continues still to vs without least alteration.
11
And though the Rule of Right, now doth not tie
To the Iudiciall Lawes strict obseruation,
Yet it doth bind vs to the equitie
Thereof (as fittest for our imitation:)
Though Blasphemie, Theft, Murder, Fornication,
Haue not amongst vs now the punishment
Which Iewes inflicted by Gods ordination;
Yet 'tis a Rule in all good gouernement,
The paine vnto the sinne must be equiualent.
12
As Lawes right to maintayne, and wrong redresse,
Should be conform'd to the Iudiciall,
So rules of order and of comelinesse,
Should imitate Lawes Ceremoniall:
The Morall Law (by some call'd Naturall)
Is Gods eternall Law, by which aboue
He things in Heau'n and Earth disposeth all.
These God ingrau'd in Stone, the Iewes to proue,
But in our hearts they all now written are by loue.
13
Mistake me not, that I maintayne hereby
Grosse Iudaisme, or out-worne rudiment,
Which Christs last Sacrifice did typifie,
(Such Ceremonies long agoe are spent)
But those whereby we should our selues present
In publique Preaching, Sacraments, Deuotions,
It well becomes vs all with one consent,
To imitate without strife or commotions,
'Tis sinne to disobay Lawes in indifferent motions.
14
I know fnll well there is a Law beside
This Morall Law, which some call Naturall,
Which vnder God by Nature is impli'de
To rule Heau'ns Spheres and Motions, which they call
The Law of Nature; By which rise and fall
Sunne, Moone, and Starres, in Motion necessarie,
But from the Law of Reason, whereby all
That Reason haue are Agents voluntarie,
By some call'd Reasons Law, my Muse now will not varie.
15
From hence, as from a Nurserie, doe come
All Lawes, which by good Christian Politie
And lawfull Power, to vs as bonds become,
To keepe vs in the bands of Charitie,
And vs preserue from wrong and iniurie,
And not by others losse to raise our gayne,
But leade our liues in Truth and Honestie,
As not enough from euill to restrayne,
Except we good performe, and others right maintayne.
16
Eu'n as we see things wanting life and sense,
(But Agents naturall) striue to maintayne
The preseruation of the common Ens,
And 'gainst their naturall course themselues constrayne,
Eu'n Motions against Nature doe darraigne,
As heauie stones will vp from Center flie,
Rather than all a Vacuum entertayne,
So reasonable men should rather die,
Then suffer any harme to Vniuersitie.
17
And hence come Lawes of Nations, which maintayne
Leagues betwixt Princes, Freedome, Seruitude:
Next ciuill Law, whose equitie did gayne
Command of all Romes Empires amplitude.
The Canon Law, whose wi [...]edome did conclude
All other Lawes, till Pride and Superstition
Amongst those sacred Sanctions did intrude,
So Antichristianizing by ambition,
That holy Writ must now giue place to their Tradition.
18
Thus Statutes of each Countrey, Citie, Land,
Which they themselues doe call Municipall,
All Lawes which now in force with vs doe stand,
The Common, Ciuill, Ecclesiasticall,
All these doe come from the pure Naturall,
And tend true Right and Iustice to maintayne,
Respecting Gods true worship aboue all,
Next Magistrates, peace publique, common gayne,
And last that each man may in peace his owne retayne.
19
But as from Fountayne seated on a Hill,
Pure siluer streames in sundrie Channels flow,
First cleare like Spring from which their waters rill,
But passing farther thicke and miry grow,
(Defiled by their Channels soile below)
Eu'n so, all Lawes which from th' Eternall come,
First like the paterne are, as pure as snow,
But doe in time corrupt and base become,
By Mans corrupted heart, through which Lawes streames doe run.
20
Base Dust and Ashes dares not be so bold,
As to define of Righteousnesse Diuine,
That Iustice pure which Flesh cannot behold,
But as some rayes here seeme below to shine,
As farre aboue the reach of humane eyne,
As infinite Loue, Truth, and Maiestie,
Transcends the measure of a finite Line:
Yet Man at first was fram'd thus righteous by
The Righteous God, from whom comes none iniquitie.
21
For nothing that's vnrighteous or vniust,
Hath e're or shall be in his Presence seene;
Wherefore renouncing all our rags, we must
In Christs pure Righteousnesse all clothed beene.
It is a wicked fond conceit to weene
Mans righteousnesse, once able is to stand
Before the Righteous Iudge, where our most cleane
And perfect acts, as vile, vnpure, are scand:
Oh wretched Man whom thus Presumption holds in band.
22
My feeble Spirits and Soule amaz'd become,
When I contemplate of the Righteousnesse,
That with the most Iust God doth euer wonne,
My Muse vnable farre is to expresse
His Iustice, which is Truth and Holinesse:
Therefore I backe now will retire againe
To Iustice, that brings Man to Happinesse,
And here on Earth doth Peace and Loue maintayne,
And first her Nature by her Causes will explayne.
23
Out of bad causes good effects to draw,
Peculiar is to Prouidence Diuine,
From whence it comes that many a wholsome Law
From euill manners seemes to draw her Line;
But they no causes are; For power Diuine
Is the first Cause of Iustice and of Right,
Eu'n as the Sunne, which giueth powre to shine
To all the glorious Lamps wee see by night,
Though darknes seeme the cause of their pure twinkling light.
24
Yet as the Sunne, the Fountayne of all Light,
Doth of his beames to all those Planets send,
Which in the absence of the Sunne by night,
Direct all Trauailers aright to wend:
So righteous God such Righteousnesse doth lend
To Kings, and Rulers all, that iudge below,
That they may Right and Iustice true extend,
And in Gods stead both Light and Guidance show
To Men, which else to all obliquitie would grow.
25
At first when Kings and Princes gan to sway,
And that no Lawes as yet were on record,
All did their Princes will and mind obay,
And the whole Law came from the Princes word:
Law therefore Kings this Title doth afford,
And stiles them liuing Lawes by grace Diuine,
Sent vnto Men to be their Liege and Lord,
With power to make new Lawes and old define,
The Head, which Members all in politique Body ioyne.
26
Thus God first giues Kings power Lawes to ordayne,
Which power Kings to the Iudges delegate;
By their Lawes, Right and Iustice to maintayne:
All Power from God doth first begin her date,
And therefore all ought him to imitate,
And thereby to doe right, and wrong redresse;
Not onely to encrease their owne estate,
And liue in Plentie, Pride, and Wantonnesse,
For so we make God cause of our vnrighteousnesse.
27
So we abuse the Power God doth giue,
To Pleasures, Pride, Vnrighteousnesse, and Wrong,
As if we onely to our selues did liue,
When Iudgement onely doth to God belong,
Who eu'n the Kings and Iudges sits among,
To doe the Orphane and the Widdow right,
To breake delayes that Clients suites prolong,
Nor suffering Right to be borne downe by Might,
But truely first discerne and then proceede aright.
28
These true effects of righteous Causes are
Like God, first cause of Iustice to proceed,
Who pulleth downe the Mightie from his chaire,
And sets the Meeke and Humble in his stead.
Loe, Iustice hath a sword to make sinne bleede,
As well as Scepter for to rule in Peace;
Besides our sowing we must also weede,
If we expect a plentifull encrease,
So long as Vice growes strong, the sword must neuer cease.
29
[...]
Sixe seuerall Serieants wa
[...] on Iustice Throne,
Which shee in seuerall duties doth employ;
By first, shee doth command things to be done:
By second, punisheth what's done awry:
The third forbids: the fourth giues leaue to trie:
The fift exhorts: last doth the right aduise:
All these respect haue to lifes honestie,
And that no hurt gainst others we deuise,
Lastly, things that are due to euery man to size.
30
But not men onely in authoritie,
May Subiects be of doing wrong or right,
But eu'n weake men in want and pouertie,
As when a poore man doth his Neighbour smite,
Or workes to man or beast the least despite▪
To wish the least hurt, is vnrighteousnesse:
And who workes ought by open force or slight
'Gainst Neighbours goods or credit, doth no lesse
Offend against the perfect Rule of Righteousnesse.
31
Yea Subiects sinne against the Rule of Right,
When double honour, vnto Rulers due,
They doe not tender in the peoples sight;
Rulers are Ministers, set in Gods lieu,
For good of those that euill doe eschew;
Who seekes Authoritie for to out-face,
Deserue sharpe punishment in open view,
Though, as a Man, I can beare all disgrace,
Yet should I not endure dishonour to my place.
32
Loe, here I could by subiects fiue expresse
Fiue seuerall degrees, which Meditation
Suggests to me of this pure Righteousnesse.
First is of God, from which by deriuation
The other foure haue life and sustentation;
Of Angels, Kings, and Iudges all, which [...]ee
Authorised by Princes delegation;
Lastly, of Subiects. But the latter three,
Corrupted often are by Mans impuritie.
33
As plants, which haue sole power vegetatiue,
Iudge not of Beasts which motion haue and sense,
Nor Beasts of Men, that doe in reason thriue,
Nor Men of Angels pure diuine Essence,
Nor Angels infinite Omnipotence:
So Subiects iudge not Iudges vprightnesse;
Nor Iudges, Kings; Nor Kings, the excellence
Of Angels Iustice; And Angels no lesse
Vnable are to iudge of Gods pure Righteousnesse.
34
Thus euery Soule by right we subiect see
To higher Powers, for conscience, not for feare:
The Powers that are, by God ordayned bee,
And, but by God himselfe, no Powers are.
Who then resists the Power, doth not spare
Eu'n Gods owne Ordinances to resist,
Which is for good to those that right doe fare,
But for their punishment that doe persist
In wickednesse, nor from wrong doing doe desist.
35
Wherefore we must giue eu'ry Man his due,
To whom Tithe, Custome, Honour, Feare, belong:
We ought to render them most iust and true,
Or else thereby Gods Ministers we wrong:
We must owe nought, but Loue to old or yong,
For he that loues fulfils the whole Lawes will,
Abstaynes from Murder, Lust, Detraction, Wrong.
In briefe, commanded good (forsaking ill.)
By louing Neighbours as our selues, we all fulfill.
36
Of all the [...] that attend this
Shee most of all in Truth [...] take delight,
Who is alli'd in Righteousnesse so neere,
And link'd in Loue, that from each others sight
They neuer part, but eu'n with all their might
Ioyne their [...] seruice to their Queene t' approue.
Obedience, Knowledge, Prudence, wait on Right,
Braue Fortitude and Zeale resolued proue,
To maintayne all Right doth for their great Queene of Loue.
37
Thus all the Vertues that on Loue attend,
Companio [...] are of Iustice and of Right,
All single and in one their forces bend,
Her to assist against vnlawfull might.
Great Enemies with her doe daily fight;
Ambition, [...] Wrong▪
Seeking by [...] force and secret [...]ight,
To weaken hers, and make their owne part strong:
Yet shee the pro [...]dest of them all oft layes along.
38
As many as are Enemies to Peace,
Publique or [...], are her Enemies:
For whereas Discord, Warres, and Strife encrease,
There follow Wrong, Reuenge, and Iniuries:
And though [...] ouer-vainely d [...]e aduise
Braue Spirits to bloodie warres to purchase Fame,
Yet who so vndertakes such enterprise,
Vnlesse it be for Peace in Iustice name,
By shedding guiltlesse blood deserues eternall blame.
39
Therefore the Pirate iustly did retort
Reproch of Thiefe to Grecian Monarchs shame,
Who the whole World sought to subdue by tort,
To purchase proud vaine glorie to his name,
Assuring him he was as much to blame,
To rob by Land, as he on Sea to pill,
The Monarch wronged all for idle Fame;
The Pirate for his gayne did rob and kill;
Each 'gainst the [...] of Right by force maintayn'd his will.
40
Some great [...] glorie like to [...]ikes in Pond,
All other vnder Fishes to deuour,
That they alone inherit may the Lord,
And all the World subdue vnto their power,
As neuer thinking of their latest hower.
When, as they came, they must returne againe,
Why should the Highest on the Lowest lower?
The greatest Prince the meanest Slaue disdayne?
Both borne a [...]ke, breath, die, and in their graue remayne.
41
Besides, Vice oft in Vertues shape appeares:
Iniustice vnder Mercies name doth goe:
Therefore must Iudges not be mou'd with teares
Of Sinners in calamitie and woe:
Rulers in Discipline may Mercy show,
And Meeknesse, so they leaue not loosely light
The raynes vnto Offenders, ill to doe
Whom Feare, not Loue, from doing hurt doth fright.
For hope of pardon doth lewd minds to sinne inuite.
42
The Iudges then that such Offenders free,
To Iniurie betray the Innocent.
Three kinds of doing Almes, some say, there bee;
First to releeue the poore and impotent;
Next to remit all wrong vnto vs meant;
The last is, Malefactors to represse.
Who so deferres deserued punishment
Vpon Offenders 'gainst Gods Righteousnesse,
To anger doe prouoke his patient gen [...]lenesse.
43
Therefore let Iudges Grace and [...] show,
In pardoning their priuate iniuries:
But for offences publique let them know,
They there eu'n Gods owne Iudgement exercise.
The ancient Romanes wisely did deuise
To punish facile Iudges with that payne,
Which Law against Offenders did deuise,
Thus wisely foolish pitty to restrayne,
For that seuere vprightnesse Peace did best maintayne.
44
For surely [...]
Then fayned Mercy, Pity, Conscience, Grace,
Who all their wrong entitle Iust and Right,
And the right [...] of Law deface,
Whereby each Man ought to direct his p [...]ce:
From which to stray is foule iniquitie.
I grant that Conscience may rule in some case,
But not against the Law, whose equitie
(If not against Gods Word) hath good authoritie.
45
For as in eu [...]ry Towne and common Mart,
There is of Weights and Measures but one s [...]ze,
And Standard, which true right to all doth part,
And Weight and Measure iustly doth comprise;
Eu'n so in this Worlds Market men deuise
One Law to mete out eu'ry Man his due,
And by that Law the Iudges ought assise
All their Decrees and Iudgements iust and trew,
And not in stead of Lawes to [...]roach Opinions new.
46
But as in Man we soule and body find,
So Lawes consist of Letter and true Sense:
And as the body place giues to the mind,
So the Lawes Letter with Obedience,
To the true Sense and Soule of Law consents.
Who Letter of the Law seeke to maintayne,
And leaue her mind and meanings excellence,
Are like them that their bodies good to gayne,
Both Soule and Body hazard to eternall payne.
47
Some Painters Iustice without eyes describe,
That shee might know no Man in doing right;
Some without hands, that shee may take no Bribe;
Some without pockets, that may gifts inuite▪
For gifts of wisest men doe blind the sight,
And words eu'n of the Righteous doe peruert,
Making them wrest the Law, and take delight
In base rewards, which doe corrupt the Heart,
Which being once amisse doth all the rest diuert.
48
But vaine it is to thinke by likelinesse
Of earthly things, to type out things Diuine,
Since none her heau'nly Nature can expresse,
But who the God-head can aright define.
O let the Sunne of Righteousnesse then shine
Vpon my blinded heart with his bright rayes,
Which may direct my Muse aright to line,
And leuell out this heau'nly Ladies wayes,
That searching, I may learne and follow Right all wayes.
49
No earthly subiect now my Muse contaynes,
Behold, of Righteousnesse Diuine I sing,
That Righteous Iudge that searcheth Heart and Reynes,
Most gracious God, and yet most righteous King:
Who on his owne deare righteous Sonne did bring
The bitter cup of wrath and indignation,
Due to Mankind for their dire trespassing;
Thus satisfying Iustice by his Passion,
And shewing wondrous Loue in working Mans saluation.
50
This Righteousnesse in vs may be defin'd
A sanctifying holy Qualitie,
By Gods owne Spirit vpon our Hearts consign'd,
To shew to Gods Law true conformitie,
And square our words and actions all thereby.
Loe, thus we giue to euery one their due,
To God and Man, for by Gods Law we trie
And vnderstand what to them both is due.
So that conformitie thereto is Iustice true.
51
To this most perfect Iustice can attayne
None, but our Head, surnamed, THAT IVST ON [...].
Indeed, God made Man righteous, and againe
In Heau'n we iust and perfect shall become:
But amongst Men so righteous there are none.
Yet reade we of a two-fold Vprightnesse;
One Legall, which the Law to vs hath showne:
The other, which the Gospell doth expresse,
Where Grace ac [...]epts our will by Faith for Righteousnesse.
52
The Law requires perfect Obedience,
Eu'n in that Man that seekes to liue thereby:
The Gospell, Faith, and a good Conscience;
By Faith Christs Righteousnesse especially
Imputed is, which rightly we apply.
That, of the Conscience doth the whole Man frame,
Willing in all things to liue honestly;
This, of Gods Spirit a powerfull worke I name,
And none but the regenerate obtayne the same.
53
For Righteousnesse that thus from Faith doth runne,
Let me referre you to that Meditation,
Which I of Faith haue formerly begunne,
Whereas Christs Merits (ours by Imputation)
Stand before God for our Iustification.
And thus Christ is of the whole Law the end:
For what the Law exacts for our Saluation,
Christ hath fulfilled for vs as a Friend,
And by the Gospell to Beleeuers doth extend.
54
The Righteousnesse of a good Conscience,
In two things doth consist especially;
First, to abstayne from ill with diligence;
Next, to doe good willing and constantly:
To doe good and auoid iniquitie,
Are two essentiall parts of Righteousnesse:
Except they both concurre, they both doe die.
Loe, thus old Za [...]hary and Elizabesse,
Were righteous before God, and walkt with men blamelesse.
55
We Righteousnesse of Faith from Christ receaue:
That of the Conscience, is a worke of Grace:
The Righteousnesse of Faith will not there cleaue,
Where Righteousnesse of Conscience hath not place:
This right of Conscience rightly we embrace,
When true Repentance working change of mind,
Doth the old Man of sinne in vs deface,
With resolute purpose in a holy kind,
Henceforth to frame our liues as Gods Law hath assign'd.
56
If thus the mind be truely altered,
And change of resolution throughly wrought,
Then the whole Man is fitly furnished,
To put Faiths Righteousnesse on as he ought.
Without true change of mind we soone are brought
Like Dogge vnto his vomit to retire;
By sinne corrupted Nature's easily caught
Againe like Sow to wallow in the mire.
High God doth first this inward Righteousnesse require.
57
Thus by true Faith and a good Conscience,
With true Repentance we our selues doe presse,
And arme to proofe for sure and firme defence,
With brest-plate spirituall of Righteousnesse,
Which gards vs from all mortall sinfulnesse.
For as the brest-plate hides each vitall part,
So that no mortall wound can them oppresse,
Eu'n so this Righteousnesse defends the Heart
And Conscience, that no mortall sinne can thorough dart.
58
Thus strongly arm'd, we most assured stand
Of our effectuall calling and saluation:
For as we God most righteous vnderstand,
So know we that the righteous Generation,
Are borne of him which brings true exultation,
Cladding our Names with happy memorie,
Makes much for true religious confirmation,
Doth it with Infidels much dignifie,
Who seeing our good workes our Maker glorifie.
59
As are the windings of slie Errours trayne,
So are the [...]y-paths of Iniquitie;
Yet in two Heads we may them all contayne,
To Neighbours wrong, to God impietie;
Here I some ouer-iust Ones passe not by,
(Such as must haue all Bowes by their owne bent)
Who by pretence of Christian libertie,
Allow nought but what their owne braines inuent,
Correctors curious of things indifferent.
60
Two other Gulfes here I will onely sound;
One is of Pharisaicall Righteousnesse;
The other with false Libertines is found,
Who doe abuse Gods grace to wantonnesse:
The last, Faith onely with their tongue professe,
But let their conscience wind at libertie.
The other make great boast of Vprightnesse
And Merits, trusting to be sau'd thereby:
Both put asunder those God doth together tie.
61
(Thus Hymeneus did and Alexander,
Who first did put away good Conscience:
And then in Schismes and Heresies did wander,
Till they made shipwracke of Faiths firme defence.
Thus some giu'n ouer to a reprobate sense,
Doe fall to senselesse base Idolatrie,
Putting in stocks and stones their confidence:
And in the mysterie of Iniquitie;
Who boasts himselfe to haue of Heau'n and Hell the Key.)
62
Not but Christ's immense Coate of Righteousnesse,
Sufficient is to cloath all that beleeue:
But we our Faith by good workes must expresse,
If of his Fulnesse we hope to receaue:
Yet let Presumption no Man so deceaue,
The rags of his inherent Righteousnesse
With Christs, in our Redemption for to weaue.
By ours we must not hope to come to blisse,
Nor euer without ours attayne true Happinesse.
63
Our Righteousnesse no cause is, but the way,
Whereby we to our Heau'nly Citie come:
He that doth misse this path, doth walke astray,
And head-long with Iniquitie doth run.
As in some narrow passage to a Towne,
He that will thither passe, one way must treade,
Which if he misse, he wanders vp and downe,
No path but one the right way him can leade:
Yet we the path no cause of comming thither reade.
64
This path's like Iacobs Ladder, which did reach
Eu'n vp to Heau'n, yet stood vpon the ground;
From top whereof Christ out his Arme doth stretch,
To helpe vp all that in good workes abound.
A streight long way and many steps are found,
Before we scale the top of Righteousnesse:
Gods gracious Spirit doth first this way propound,
And guides our feete to moue aright to blesse,
But onely Christ aboue doth vs thereof possesse.
65
In this way Enoch's said to walke with God,
And Men began then holy inuocation
Next Noah in his Makers grace abode,
A iust and perfect Man in's generation.
Thus Iob, Lot, Abram, haue their commendation
For Iustice, Iudgement, Faith, and Righteousnesse,
Walking with Men in vpright conuersation,
And towards God in Truth and Holinesse,
Thus shewing by her fruits the Faith which they professe.
66
Thus Patriarchs, Prophets, Iudges, Priests, and Kings,
That did beleeue Gods future promises,
First fear'd and honour'd him aboue all things,
Next walk'd on earth in Truth and Righteousnesse,
Labouring in Life and Doctrine to expresse
Their firme beliefe of Christ that was to come,
Who since is manifested in the Flesh,
And doth the end of Righteousnesse become,
Which cannot be obtayn'd, vnlesse on earth begun.
67
Loe, Moses had an eye to this reward,
When he left Egypts pleasures, wealth, promotion,
The three chiefe baits which Worldlings most regard,
Three greatest Enemies to true Deuotion:
Ioseph for this despis'd his Mistris motion,
And rather chose that stocks his limbs should lame,
Than he would taste of Lusts vnrighteous potion.
Loe, Christ a wretch for Righteousnesse became,
And for the Iusts reward endur'd the Crosses shame.
68
If I should count all the Authorities,
Which of this Vertue in Gods Word abound,
One Volume to hold all would not suffice,
In eu'ry Booke, Verse, Chapter, to be found:
But most of all, the holy Psalmes propound
Abundant matter for this Meditation;
The which my Reader I doe leaue to sound,
That willing is to make right application,
And follow Righteousnesse in life and conuersation.
69
But though I tremble whilst I heare Paul reason
Of Temp'rance, Iudgement, Truth and Righteousnesse,
Yet carelesse take a more conuenient season,
Like Foelix, in my life it to expresse,
And grope for Bribes the wronged to redresse;
I cannot tell how soone of this my rome,
My Maker will a iuster Man possesse,
And then to strict account I needs must come,
And be rewarded as to others I haue done.
70
Were mortall eyes but able to behold,
The glorious splendour and the light Diuine,
The Crownes, Ioyes, Honours, Pleasures manifold
Prepar'd for them that liue by righteous Line,
And how the Righteous like the Sunne shall shine
With Sonne and Father in eternall blesse,
We nould at Crosse, reproch, or shame repine,
Which though they seeme some burthen to the flesh,
More free our soules hereby conuerse in Holinesse.
71
But ah, Sinne on our Nature hangs so fast,
And pricks with honour, pleasure, wealth, and ease,
That Coward-like our Armour off we cast,
And for promotion flatter, fawne, and please.
Then Satan takes aduantage vs to seise
As Captiues, being naked and vnarm'd,
Whom though before perhaps he might disease,
Yet neuer could vs mortally haue harm'd,
If with brest-plate of Righteousnesse we had beene arm'd.
72
Oh, but 'tis too great burthen to the flesh,
To keepe this Armour on continually,
And to our nature breeds great wearinesse,
To so great watchfulnesse our soules to tye:
But since it doth assure vs victorie,
Who would not beare this burthen for a while?
Besides, the burthen of Iniquitie
Is heauier, and doth our soules defile,
Though for a time with pleasures false it vs beguile.
73
Oh, let this brest-plate then of Righteousnesse
Be on my Soule and Body alwayes prest:
The more this burthen doth my Body presse,
My Soule is sure to find more ease and rest:
No paine, shame, or reproch, that vs molest,
Are worthy of the Crowne most glorious,
Which God the Righteous Iudge hath readie drest,
For to bestow vpon the Righteous,
Made so by God his acceptation gracious.
74
For I confesse it is thy acceptation
Which makes our Righteousnesse (though dung and losse,
Compared to the Lawes strict obseruation)
Most perfect: Thou hast nayled to Christs Crosse
All our offences: By him all our drosse
Is turn'd to purest Gold in fire tried.
Where God accepts, no power of Hell can crosse,
If by true Faith our hearts be purified,
Our imperfections by Christs perfectnesse supplied.
75
Oh then, most perfect Sunne of Righteousnesse,
Vouchsafe that now thy Spirit of Grace may shine
Vpon mine Heart, by Truth and Holinesse,
Temp'rance, Faith, Hope, Obedience, Loue Diuine,
That all my words, thoughts, actions, I may line,
And leuell out by thy pure Rule of Right;
All errour, lying, iniurie decline,
And hauing of thy Lawes a most cleare sight,
I may to walke therein place all my hearts delight.
76
Make me conceiue the profit, vse, and end
Of righteousnesse, and the necessitie
I of this brest-plate haue, my Soule to fand
Against the furie of mine enemie:
And grant, my conscience good may testifie
The armes whereby I may stand fast and sure,
And not those fain'd ones of Hypocrisie,
Which neuer can hold out me to secure,
Or any of the fierie darts of Hell endure.
77
But it is not in him, that wils or runneth,
For to attaine the Crowne of righteousnesse,
From whom each perfect gift and good grace commeth,
His grace it is that guides to happinesse:
We find amongst those gracious promises,
And grants, which in thy holy Word we reade,
That who seekes first thy Kingdomes righteousnesse,
Shall haue, all things whereof he stands in neede
Doe thou, Oh Lord me forth then in this right way leade.
78
Thou the whole Scripture gau'st by inspiration,
Apt to instruct, improue, correct, represse,
To make the man of God wise to saluation,
And perfectly instruct in righteousnesse:
And when the wicked turne from wickednesse,
Thou promisest their Soules aliue to saue:
So many are thy gracious promises,
To grant all good things that the righteous craue,
That I this righteousnesse doe begge and hope to haue.
79
Then, as a Lyon, shall I be most bold,
My righteous way shall shine eu'n as the light,
The eyes then of the Lord shall me behold
And he will grant me eu'n my hearts delight.
In all his Statutes I shall walke aright,
And all his iudgements iust and true obserue,
My death shall be most precious in his sight,
My righteous memorie he will reserue,
Yea eu'n the righteous seede he will on earth preserue.
80
To praise God for the blessings manifold
His Word assures vnto this righteous Nation,
Would in discourse my Muse for euer hold,
And be too long for this one Meditation.
Oh, hold me then to more strict obseruation
Of Time to come, than I haue had of past,
That I may make a daily examination
Of my whole life and all my sinnes vp cast,
As mindfull of th'account I am to giue at last.
81
And teach me, that this Grace of Righteousnesse
Is as a Chaine of many links close ioyn'd,
By which we would ascend from hence to blesse,
Whereof if but the least linke doth vnbind,
Loe, the whole Chaine is to the earth declin'd:
Eu'n so in this strong Chaine of Law and Right,
Though most of all our acts be rightly lin'd;
If one Iniquitie our Hearts delight,
This one makes all the rest vnrighteous in Gods sight.
82
But I vniustly my discourse extend:
Now I beseech the Authour of this Grace,
I all my force to practise it may bend,
And first doe Right and Iustice in my place,
Respecting not the Person but the Case,
In my Commerce with all Men dealing right.
Last, that I may true Righteousnesse embrace,
That with true Faith and a good Conscience dight,
I in these spirituall Armes vnto the end may [...]ight.
83
Thus hauing chalked out the Rule of Right,
I should by my first Method next proceede
To sing of Mercy: but Truth doth inuite
My Muse first her great power to areede,
Who doth in time eu'n Righteousnesse preceede.
Besides, none can approch dread Mercies Throne,
But those whom Truth and Iustice thither leade,
And sure their Nature links them so in one,
As one without the other neuer goes alone.
MEDITAT. II.
Of Truth.
1
SVch is the nature and sweet inclination
Of heau'nly Graces all, whereof I sing,
That with most kind and mutuall relation,
They all seeme ioyn'd together in a ring,
So close each one another following,
That who gets one doth all the rest obtayne.
For, from one Fountayne all of them doe spring,
All link'd together in so strong a chayne,
As where one Vertue dwels, there all the rest remayne.
2
'Tis vaine to thinke that single Graces can
Make vp complete the Man spirituall,
More than diuided Members of a Man
Can grow, or thriue, not ioyn'd together all.
Hence Poet [...] the three Graces twins doe call,
Ioues Daughters, and them in one ring doe ioyne;
And hence they make the Virgins musicall
All but one consort, which are Sisters nine:
Thus by their fables shadowing things Diuine.
3
For they discern'd by Natures dimmed light,
One Authour sole of eu'ry goodly Grace,
Whom Father they and King of all doe hight,
And him Lord ouer all their gods doe place.
Loe, thus as in a mist they Truth did trace,
But missing the true path of Righteousnesse,
In stead of Truth they Errour did embrace,
For neuer was Dame Iustice Errours guesse,
Nor euer Truth did dwell with false Vnrighteousnesse.
4
For seeming Truth, without the [...] of Right,
Like Summum [...] is greatest iniurie:
And Righteousnesse not guided by Truths light,
Is Curiousnesse or false Hypocrisie,
Faith that brings forth fruits of Iniquitie,
Is base Presumption; Loue, Diffimulation;
That worketh not in vs by Charitie,
All from one Head haue life and sustentation,
And therefore all together make their habitation.
5
But none more like are, or of Kin more neare,
Than this faire paire of Truth and Righteousnesse;
The blessed Mother and her Daughter deare;
For Truth the Mother is of Vprightnesse:
And surely, Truth and honest Simplenesse
To eu'ry Vertue doth so needfull grow,
That all faire shewes not done in Singlenesse,
And Truth of Heart, are but a false vaine show,
A splendid sinne corrupted by Mans heart below.
6
Thou, in whose Lips was neuer found least guile,
Whose Heart hates lying and iniquitie,
Whose Hands did neuer God or Man beguile,
Whose Hand, Heart, Word, and Thought, is Veritie,
Whose blessed Spirit of Truth doth testifie
Vnto our Spirits true way of Righteousnesse,
By which we come to liue eternally,
Direct my Muse Truths nature to expresse,
That Truth may guide my steps to endlesse Happinesse.
7
My bounded Muse here dareth not define
Of boundlesse Truth from all Eternitie,
Which as impossible's to mete by Line,
As Persons three, which in the Trinitie
Make but one Truth and perfect Vnitie.
But as one God consists of Persons three,
And each participates of Deitie;
So we one Truth communicated see
To Persons three, which but one in the God-head bee.
8
Of Father, [...], and Spirit of Truth we reade
But as one God, so but one Truth alone;
Into which Truth the Spirit of Truth doth leade,
Who sent is from the Father and the Sonne.
The Word of Truth that gloriously did won
With Spirit and Father from eternitie:
Flesh here tooke of our flesh, bone of our bone,
To free vs from errours captiuitie,
And chalk't vs out a way to walke in Veritie.
9
This is the Truth whereof I meane to write,
Which ought to be of our whole Life the square,
To leuell out our words, thoughts, acts aright,
And eke our Iudgements to Gods Word to square:
For of this Truth foure parts there onely are,
Of Iudgement, Action, Speech, and of the Heart,
The want of one, the rest doth all impaire;
Wrong iudgement, words, and actions doth diuert,
But a false heart doth iudgement, action, speech peruert.
10
And that I right and plainely may proceede,
I will all foure thus singled out define;
And first the Truth of Iudgement I doe reade,
Truth of Iudgement.
A power inlightning of Gods Spirit Diuine,
Which doth Mans vnderstanding part refine,
And settles in the Doctrine of his Word:
Behold, when Truth doth in our iudgement shine,
All Heresie and Schismes by vs abhord,
This Truth of Iudgement sacred Knowledge doth afford.
11
Truth of the Heart is a sweet singlenesse
And sincere meaning,
Truth of Heart.
whereby Man constraynes
His Heart to approue it selfe in Holinesse,
To him that searcheth both the Heart and Raynes.
This in the inward Man the Truth contaynes,
And is to God most acceptable treasure:
This Truth from all Hypocrisie refraynes:
Here doth the Deuill soonest take his seasure,
For, loe, the Heart of man's deceitfull aboue measure.
12
The Truth of Speech is when our hearts agree
Vnto the matter and vnto our mind:
Truth of Speech.
For if it from our Heart doe disagree,
Or from the thing whereto it is design'd,
The first to be plaine lying is defin'd.
The second, falshood at the best we name:
One doth abuse the Conscience and the Mind;
The other brings the Authour vnto shame;
Both falsifie the Truth and are alike to blame.
13
The Truth of Actions,
Truth of Action.
honest dealing, plaine,
Faithfull in all without dissimulation:
With God and Man whether we lose or gaine,
When we doe not deceiue by simulation,
And feigning things without determination;
Or else dissembling whereabouts we goe:
These are from Truth a wicked declination,
And when we God or Man deceauen so,
What we would vnto vs, to others we not doe.
14
But as a naturall body doth consist
Of quarters foure, to make a man complete,
And if but one of all those foure be mist,
The other three lose all their life and heate:
Eu'n so it is with Truth, whereof I treate,
If of these foure substantiall parts want one,
The other three are vainenesse or deceat;
For Truth of Iudgement, Heart, Speech, Action,
Make but one Truth without dissimulation.
15
But Truth of Iudgement ground is and foundation
Of all the rest: For be our Hearts sincere,
Our words and deeds without dissimulation,
If Errour in our Iudgements doth appeare,
With Paul we may eu'n persecute the deare
And holy Seruants of the Sonne of Truth,
And thinke we doe to God good seruice here.
Fie then on Fooles that misse-spend their youth,
They neuer seeke to know or learne the way of Truth.
16
But be our Iudgements eu'n as right and sound,
As Christs Disciples by their Master taught;
Yet if within vs Iudas hearts be found,
On vs the greater iudgement shall be wrought.
Who knowes his Masters will and doth it nought,
Oh, what doth he by this his knowledge gayne,
But eu'n the sting of his owne conscience brought
To desperation and infernall payne,
And to put out this sting puts on an hempen chayne?
17
What shall we say of those that doe professe
Truth of Religion, and a Heart sincere?
Yet in their dealings nothing lesse expresse,
But for their gayne deceaue, lie, and forsweare:
Surely, these men a double heart doe beare:
For were the Heart, which is a liuely Spring,
Whence flow our words and deeds, oh were that cleare,
Then all the streames from thence forth issuing,
Would be pure like the fountain, from whence they do spring.
18
But things we best of all by causes know:
God is the Cause of each good gift and grace,
But here more mediate Causes I may show,
Whereby he in the Truth doth guide our pace.
By's Word we Truth of Iudgement doe embrace,
Which is to wandring Soules a guide and light,
His Spirit vpon our Hearts doth Truth enchase,
Then Truth of Iudgement makes vs speake aright,
And Truth of Heart makes all our actions true and right.
19
Thus (as Effects) true Speech and Actions flow
From Truth of Iudgement, and the Truth of Heart,
As all Mankind from Eue and Adam grow:
But if the subtill Serpent can peruert
Our Hearts or Iudgements, as he did diuert
Our two first Parents, then as all their seede
Defiled is with their corrupted part,
So from our Heart and Iudgement will proceede
Corrupted words and actions which such fountaynes breede.
20
Therefore to set our Iudgement true and right,
We to the ground and pillar ought to come
Of Truth, which is the Church of God, so hight,
Because the treasures of all Truth there won,
Of all Gods Oracles which there haue rome.
From which all Truth of Iudgement we deriue,
The Church a carefull Keeper doth become:
There's Truth that able is to saue aliue,
And away Errour, Darknesse, Superstition driue.
21
O blessed Truth, that holy Church preserues
From Satans malice, and the Moth of time,
O glorious Church, whose soundnesse pure reserues
Truth of Religion, which doth make thee shine
In Righteousnesse, Faith, Hope, and Loue Diuine,
More then Pompe, Wealth, Vniuersalitie:
For Truth doth decke Christs Spouse more trim and fine
Then Time, Consent, Succession, Vnitie,
Now foild with Superstition and Idolatrie.
22
With these false Ornaments the Church of Rome,
Like painted Harlot, shuns the open Light:
Nor will vnto the Ground and Pillar come
Of Truth, to trie if shee bee wrong or right.
Therefore, poore Laiks neuer must haue sight
Of holy Writ, to frame their Iudgement by:
Traditions and false Miracles them light,
And on the Churches word they must relie:
Thus Ignorance the Mother is of Poperie.
23
But as sound Truth abhorres such Ignorance,
Eu'n so presumptuous curiositie
Shee doth decline, nor euer doth aduance
Her purest thoughts to things that be too high:
Her subiect is no higher Mysterie,
Than Spirit of Truth is pleased to reueale:
Into Gods secret Counsell for to prie,
Is like the Thiefe that fire from Heau'n did steale,
To whom eu'n Heathen iudgements endlesse torments seale.
24
So vniuersall is Truths glorious Fame,
That all things that the Heau'n and Earth contaynes,
Delight to be adorned by her Name:
Yea, God himselfe Truths title not disdaynes:
Loe, He Lord God of Truth for ay remaynes.
The Word of Truth, the Spirit of Truth, likewise
Wayes, iudgements, works cōmandements Truth retaynes
In this, Saints, Angels, with God sympathize:
But Satan and his broode delight in contraries.
25
Thus as shee is adorn'd by Titles high,
So with her Glorie shee doth all adorne:
Nothing vnto perfection commeth nigh,
Except by them the badge of Truth be borne.
And though some Worldlings doe her Liuerie scorne,
As things against their pleasure, ease, and gayne,
For that plaine dealing is a Iewell worne,
But he that weares it, beggerie shall gayne;
Yet Truth her credit still doth with the best retayne.
26
Yea Truth amongst the Writers of all times,
Hath beene in such great honour and account,
As without Truth yet neuer Prose or Rimes
To any Praise or Honour vp did mount.
The holy Writ, wherein Truth doth surmount,
Shee safely doth'gainst all her Foes defend.
How oft doth Dauids muse Gods Truth recount,
Whereby her glorie lasts to the Worlds end?
Ah, my poore Muse, see thou alwayes on Truth attend.
27
There's not one Vertue that with Loue doth dwell,
But honours Truth, and seekes her company:
Begin eu'n at Humilities low Cell,
And mount to Mercy that doth sit on high,
All seeke the companie of Veritie.
Eu'n Loue must be without dissimulation,
And Righteousnesse without Hypocrisie,
Vnfaigned Faith, true constant Expectation.
No Vertue without Truth comes neare Loues habitation.
28
Faire glosing shewes without Dame Veritie,
Are but as falsely feigned Holinesse,
Which surely doubles the iniquitie,
And neuer leades the way to Happinesse.
My Muse is farre vnable to expresse
The prayses all of Peeres that Truth attends,
Whom shee adornes with wondrous Noblenesse:
But Righteousnesse vpon her most depends,
And Mercy now and Truth haue met & growne great friends.
29
But surely Truth hath not so many Friends,
But shee doth find as many Enemies:
For Satan all his malice 'gainst her bends,
Supplanting Her by force or subtilties.
He father is of errours and of lyes,
And seekes herewith Truths glorie to distaine,
And therefore they maliciously deuise
Interpretations false, and glosses vaine,
Traditions, mens inuentions, 'gainst her to maintaine.
30
As Purgatorie first they did deuise,
Purses for Pardon of mens sinnes to gleane:
So Limbo's they for Writers haue likewise
Wherein to purge and make their Writings clean [...],
(Index expurgatorius I meane)
In which if any Writer disagree
From their Traditions, whereupon they leane,
They in this Limbo Patrum purg'd must bee,
Or falsely else condemned to burne for Heresie.
31
Thus moderne Writs, sacred Antiquitie,
The Fathers, Schoole-men, Doctors, Histories,
They all of them in Purgatorie frie,
And sore against the Truth doe tyrannize.
The ancient Fathers, Truths antiquities,
That like Iohn Baptist beare to her record,
They doe behead, or else them circumcise,
None scapes their Index but Gods holy Word,
And that must be translated with their Church t'accord.
32
But Errour striueth not more to deface
Our Truth of Iudgement, than Iniquitie,
And proud prophanenesse seeketh to disgrace
True Dealing, Speech, and Hearts sinceritie:
Them branding with foule Follies infamie,
As none could liue but those that can dissemble,
Reproching them for Truth and Puritie,
That seeke hereby their pure Head to resemble,
When eu'n in Gods pure sight the purest Angels tremble.
33
Not that I goe about here to defend
Those feigned pure Ones, that most wickedly
Much Truth and Puritie in words pretend,
But in their Actions deale dishonestly;
Nor those, that like the boasting Pharisie,
Call to their brother farther off to stand,
Which soone discerne a Mote in Brothers eye,
But eu'n Beames in their owne not vnderstand;
These for some false pretended Spots leaue Church and Land.
34
Such rau'ning Wolues oft in long clothing goe,
And therefore hard by outward shewes to find▪
We best them by their fruits may learne and know,
'Tis dangerous to censure in this kind▪
For those that haue a true pure Heart and Mind,
Make shew thereof as they that doe dissemble,
Therefore till all their Actions false I find,
To iudge them Hypocrites mine heart doth tremble,
Lest to the Wicked I the Righteous should resemble.
35
For dealing true's like Touch-stone, which doth trie
The baser Mettall from the purest Gold:
Discernes a true Heart from Hypocrisie,
And fayned Puritie doth soone vnfold.
And as by Touch-stones touch is easily told
What is pure Gold, from what is gilt for show;
Although the Gilt's more glorious to behold;
So Truth of Heart by Truth of Words we know,
And by the Actions which from them doe daily flow.
36
Truth's like the Treasure wh [...]ch the Hu [...]bandman,
As he was digging in the Field, did sound,
Which he keepes close, and sells all that he can,
And with the Money goes and buyes the Ground.
Shee's like the precious Pearle the Merchant found,
And then sold all, this Gemme for to obtayne.
The wise Man heau'nly Counsell doth propound,
That wills vs vse all meanes her to obtayne,
And buy the Truth with losse of honour, pleasure, gayne.
37
Truth is like Salt that seasons eu'ry thing,
And makes it sauoury to God and Man;
Preserues our Soules from Breath putrifying
Of busie Flies, that labour what they can
To breede corruption in the inward Man.
Shee leauens all the whole Lumps preparation,
The Soule and Body, Flower and the Bran,
Affection, Reason, Will, Communication,
Heart, Mind, Opinion, Iudgement, Life, and Conuersation.
38
As precious Ointment powr'd on Aarons head,
Ran downe vpon his Beard and did not stay,
Till all the Skirts it of his clothing spread:
So sacred Truth her vigour doth display
From head, whereas our Iudgement makes her stay
Vnto the Beard and Tongue, where speech haue place,
Then to the Heart and Hands shee holds her way,
From whence our Actions all haue life and grace;
Thus to the Skirts of our long clothing Truth doth trace.
39
Gods Truth compares her to a Belt or Zone,
Which Souldiers vse for strength and ornament,
Whose golden Studs most gloriously shone,
And ioyne the Armour in faire complement [...]
Loe, whilst this Girdle is about vs pent,
Christians whole Armour hangs on fast and sure:
But if this Girdle from our Loynes be rent,
Off falls our Armes, and Satan or Worlds lure
Then wounds vs desperately, or makes vs sleepe secure.
40
Diuinest [...], thou didst shadow well
In Legend of true Loue and Chastitie:
By girdle faire of fairest Florimell,
This sacred Belt of Truth and Veritie,
Which none on looser Ladies loynes could tie,
Yet their faire Limbs that had li [...]'d true and chaste,
It did adorne most rich and gloriously,
And was most fitting for their slender waste,
But they, Vngirt vnblest were that had beene vnchaste.
41
For as the girdle doth inclose around
Mans body, where our soules high powers doe dwell:
Wherein, as good or euill doe abound,
Eu'n all our actions flow thence ill or well:
So Truth about our soules keepes Centinell,
And eu'ry act we doe, shee doth make knowne
To that iust Iudge, from whom we can conceale
Not eu'n the secret thoughts that in vs growne:
For nought so close or secret is to Truth vnknowne.
42
Thus Touch-stone, Treasure, Pearle, Salt, Leauen, Zone,
Doe all fall short with faire Truth to compare:
For Truth in all's compar'd to God alone,
And none but God her glorie can declare:
Who for Truths sake his owne Sonne did not spare,
But offerd him, false man to reconcile,
That Truth and Mercy might meete and prepare
Strict Iustice on poore wretched Man to smile,
Whom Satan with false lyes and errour did beguile.
43
What doth the Word of Truth to vs commend,
More than this inward Truth and Singlenesse?
Abram for this is styl'd by God a Friend,
And Iob [...] of Truth and Perfectnesse.
If I should here the Readers patience presse
With all examples therein to be found,
Surely, my Verses should be numberlesse:
Wherefore a few I for the Truth propound,
That you like men of Ber [...]a may the Scripture found.
44
Where you shall fi [...]d of Truth examples store,
Eu'n Christ himselfe for Truth was crucifide,
Baptist beheaded, Paul endured more
For Truth, than the Apostles all beside.
When Peter had the Lord of Truth denide,
He went out and did weepe more bitterly,
Than when his Master to him signifide
By girding him, what death he ought to die,
Whereby he should the Truth of God much glorifie.
45
And this hath made the Martyrs of all Ages
(Till death, their Truth of Iudgement to maintayne;)
Sealing with blood the Truth of sacred pages,
And whilst they here endur'd most cruell payne,
They ioyfull were in hope of glorious gayne,
Yea many haue embraced losse and shame,
In singlenesse of heart Truth to maintayne.
But what though here they doe endure some blame?
The true in heart shall gayne an euerlasting name.
46
Dauid a man call'd after Gods owne heart,
For inward Truth and Singlenesse within.
No beautie, eloquence, or outward part
Can so commend a man: For Truth doth winne
The loue of God and Man: But that foule sinne
Of lying Lips and a deceitfull Heart,
Is an abomination vnto him.
In eu'ry triall Truth maintaynes her part,
But all dissemblers (Adam-like) aside doe start.
47
Loe, many Daughters haue done vertuously,
But glorious Truth doth farre surmount them all.
Yet if I onely sing of Veritie,
And labour not to practise it at all,
But from my Loynes her Girdle loosen shall,
It had beene better I had neuer knowne
The way of Truth, than afterwards to fall
And leaue the Light, that vnto me was showne,
Choking those seeds of Grace the Spirit of Truth had sowne.
48
But ah, the Deuill and his Instruments
Continually doe seeke our Truth to spoile:
And by feare, force, and Worlds allurements,
Our Soules of this rich Iewell to beguile.
Loe, Romanists adulterate and defile
Eu'n Truths pure Fountaynes and sweet liuely Spring:
And Worldlings true sinceritie doe soile
With odious name of false dissembling,
And eu'n with basest termes Gods Priests dishonouring.
49
Ah, now we with the fashion all doe run;
As Buildings, Wares, Apparell, are for show,
So is Religion and Deuotion;
Where is most pompe and glorie, thither flow
The greatest multitude; From whence doth grow
To such a height the name of Poperie;
Yea, many of vs seeke for praise to know;
But leaue true practise in sinceritie,
When not to know, but doe Gods will is charitie.
50
Fashion and Custome now so tyrannize,
As comely honest Truth they doe out-face:
If it the Fashion be vs to disguise,
It as a comely Custome we embrace;
That which Paul thought a Womans foule disgrace,
Like Man to haue her head vncouer'd, shorne,
Amongst our Women holds a goodly grace,
Like vnto mens their garments now be worne,
As they in Truth the frailtie of their Sexe did scorne.
51
But I could wish with all our power and might,
As in Gods presence pure we all did stand,
We would goe, thinke, know, speake, and practise right
In Truth of Iudgement, with Tongue, Heart, and Hand;
This God did vnto Abraham command,
To walke before him and to be vpright:
Walking before God makes vs vpright stand;
Vprightnesse shewes we walke as in Gods sight:
Who thinks God him beholds, how dares he doe vnright?
52
Let me here tell you, how a holy Man
A Harlot did diuert from filthy quest;
Who by her comely feature many wan
To leaue their owne, and foile her filthy nest.
Himselfe in habit of a Gallant drest,
Agreed and paid, desir'd a secret rome,
Shee him vnto a Chamber streight addrest,
So close that therein not the least light shone,
But ah (said he) Gods eye vs here may see alone.
53
Alas (said shee) no place can be so close,
That can vs hide from Gods all-seeing Eye:
Dost thou beleeue (saith he) God sees thy grosse,
Thy beastly foule sinne of adulterie,
And fear'st not lest his furie should destroy,
Eu'n whilst in this presumptuous sinne thou art,
And thee condemne to Hell eternally?
My Authour saith, hereby he did conuert
Her wicked life to Truth and Singlenesse of Heart.
54
Though many imperfections we doe feele,
And our corruptions downe so sore vs presse,
That Vice into our Hearts doth often steale,
And vnawares deceaue with sinfulnesse;
Yet if by sorrow true and humblenesse
We purge our Hearts of what is entred in,
And after seeke by carefull watchfulnesse,
Them to preserue hereafter from like sinne,
We may grow to some perfectnesse of Truth within.
55
But I confesse, that though with all my might
I labour for true puritie of mind,
And would doe nothing but as in the sight
Of God and Angels, and of all Mankind;
Yet often my deceitfull heart I find
Tempting me secretly such things to doe,
Which I should not dare venture in that kind,
If some Man present were the same to know:
Yet Truth the closest of them all to God doth show.
56
What, shall man [...] presence make me true and iust?
And shall not Gods, that [...]ees my secret thought,
To whom for all one day account I must,
And be rewarded as I here haue wrought?
Shall not his presence me deterre from ought,
That may offend his sacred Maiestie?
The Sonne of Truth whose blood me dearely bought,
And grieue the holy Spirit of Truth, whereby
Seal'd and redeem'd I am from Hels captiuitie.
57
Oh thou that Truth requir'st in inward parts,
Vs secretly mak'st Wisedome vnderstand,
Renewing Spirits aright and clensing Hearts,
By whom in Truth and Righteousnesse we stand,
My way direct right to the holy Land,
Through Deserts wide of this Worlds wildernesse;
Feede me with heau'nly Manna from thine Hand,
With water from a Rocke my soule refresh,
And thorough Iordanes flood conduct to endlesse blesse.
58
The humble thou hast promised to guide,
And to direct his path aright for ay.
Who seeke vnfeignedly in Truth t'abide,
Thou neuer sufferest to goe astray;
Oh then direct my goings in thy way,
My iudgement, heart, hand, tongue, in Veritie;
Thou readier art to heare then I to pray:
Then grant me Loue, Faith, Hope, Humilitie,
And season eu'ry Grace with Hearts sinceritie.
59
God is my Shepheard, How then can I stray?
He is my Light, Truth, and my righteous Guide,
His rod and staffe my slipperie feete doth stay,
Lest they at any time doe slip aside:
His Truth and Mercy euermore abide;
Though Wine and Women and the King are strong,
I nothing feare if Truth be on my side;
Thy Truth and Mercy shall my dayes prolong:
Of thy great Truth and Mercy euer be my song.
60
Oh, let thy Word of Truth my Iudgement sway,
Thy Spirit of Truth mine inward Man inlight,
Incline mine Heart to learne, will, to obay,
And on thy Truth set thou my whole delight,
On it to meditate both day and night:
That whether I eate, sleepe, walke, watch, or pray,
I may remember I am in thy sight,
So shall I conscience make of euery way,
And be most carefull what I aske, doe, thinke, or say.
61
But, ah, dread Mercy, I too long forbeare
To tune my Dittie to thy sacred praise,
Who wert so gracious vnto me whileare,
When I appeal'd from Iustice stricter Sayes,
Vnto thy Throne of Grace where though my wayes
Were all discouer'd, by thy gracious dome
I was absolu'd. But next I will thee praise,
Now I with Truth and Righteousnesse haue done:
For none without these two to Mercies grace can come.
MEDITAT. III.
Of Mercy.
1
IF any mightie Monarch chance enquire,
Why I sweet Mercies seate doe place so high,
Since shee the lowliest Cell doth most desire,
Her selfe delighting sole in miserie,
The onely Object of her pitying eye:
He hence for greatnesse may this lesson gaine,
That as he growes in Pow'r and Maiestie,
To Poore he ought the greater Mercy daine,
Thus imitating him by whom eu'n Princes raigne.
2
For though this Dame be of such wondrous grace,
So neare in fauour to the Queene of Loue,
That next to her s [...]ee gaynes the soueraigne place,
Both here below, and in the Heau'n aboue;
Yea though to heau'nly Loue so like shee proue,
That scarse the one from th'other can be knowne,
(Though to be mercifull, and truely Loue
Doe differ much, as after shall be showne)
Yet her great bounty's not to meanest wretch vnknowne.
3
For as the Sunne, from highest firmament
Vouchsafes on good and bad alike to shine,
And clouds of Heau'n doe raine indifferent
On fertile Land, and on the barren Mine;
So vnto all shee offers Grace Diuine:
But as the Cause is not in Sunne nor Raine,
But in the Soile, why it doth fruitlesse line,
So sinne's the cause some cannot Grace retaine,
Which shines and waters bad and barren hearts in vaine.
4
A depth all bottomlesse I now doe sound,
A height which higher than the Heau'ns doth reach,
So wide as nothing it can compasse round,
For Mercy ouer all Gods workes doth stretch;
So farre beyond mans limited fraile reach,
As to conceaue of Gods Eternitie,
Or how he all doth out of nothing fetch,
Darknesse from Light, Ioy out of Miserie,
From Warre true Peace; high Honour from Humilitie.
5
Thou, God of Mercy! blessed Trinitie!
Who first in thine owne Image didst create
Man pure and good: But when Hels subtiltie
Had him deiected from so happy state,
Abandoning to endlesse Bale and Hate,
That riches of thy Mercy might appeare,
Didst for thy Mercies sake regenerate,
And all his score by thy Bloods price didst cleare,
Grant I may rightly sing and practise Mercy here.
6
Which is a certayne pitifull regard,
Which we of others miserie conceaue,
Whereby our hearts are moued and prepar'd,
Them, what we can, to succour and relieue:
That Passion and Affection which doth grieue
Mans heart, to see anothers miserie,
Doth not vnto th'Almighties Mercy cleaue,
No more than Anger, Hate, and Iealousie,
As they distempers are, be in the Trinitie.
7
No words indeed can properly expresse
Gods Mercy, Anger, Hate, or Iealousie,
But as wee see their fruits wee them confesse,
To be in God by Anthropopathy:
Gods punishment of foule iniquitie,
We call reuenge: But when he Grace doth show
To those which are in woe and miserie,
We call that Mercy: Not but we well know,
No passion or distemper in Gods Nature grow.
8
That Mercy may the plainelyer be descri'de,
And we her diuerse Nature better know,
I her into two Currents doe diuide;
The Mercy God on Creatures doth bestow,
And that which he requires of vs below:
For as God is by Nature pittifull,
So he delights in them that Mercy shew;
For he by Nature is most Mercifull,
And therefore vnto all in Fruits most plentifull.
9
Gods Nature is Eternall, Infinite,
So is his Mercy stretched out to all,
Eu'n as the Sunne to Man and Beast giues light,
And Raine on bad and good alike doe fall:
But this we call Gods Mercy generall,
Which lasts but for a time. But on the Iust
He shewes his Mercy more especiall,
Which euerlasting is: wherein we trust,
And whereby He to Blisse will rayse vs from the Dust.
10
But here we must haue an especiall Care,
Lest diff'rence of Gods Mercy we confound,
Not speciall euerlasting Grace to share,
Where he but common, generall, doth propound:
This is a firme Position, true and sound,
That God in Vnbeliefe hath shut vp all,
That his great Mercy might to all abound;
Vnto the Wicked, common, generall,
Eternall vnto them, that on him rightly call.
11
God grant to Me this Mercy speciall,
That of Mans Mercy I may right enquire,
That teaching, I may practise it withall,
The Mercy that God doth of vs require,
Of which, a two-fold kind make one entire;
First towards Sinners, that doe goe astray,
The next to Poore, and those that Helpe desire;
First pitties Soules, and leads them in right way,
The last supplyes their Wants, that Need haue eu'ry Day.
12
For as Mans soule is his most noble part,
Whereon his sole eternall Blisse depends,
So he the greatest Mercy doth impart,
Who to poore wandring Soules his Mercy sends:
He that giues to the Poore, he surely lends
To God, that will foure-fold his gift repay;
But who to saue poore Soules his Mercy spends,
Shall sure obtayne those Crownes at that great Day,
Which God doth vp in store for such Soule-sauers lay.
13
In men we diuers outward causes see,
Which them to Mercy and Compassion moue;
Some by remembrance of like miserie,
Which in themselues they formerly did proue;
Some Kindred, Youth, Acquaintance, friendly Loue,
Learning, Nobilitie, to Pitie leade:
But none of these cause Mercy from aboue,
But it from Gods sole goodnesse doth proceede,
And not from any thing that in our Natures breede.
14
Therefore as God doth on vs Mercy show
For the great riches onely of his Grace,
So we no other cause of Mercy know,
Whereby our Fellow members we embrace,
But his sole Grace: whose Mercy did deface
Eu'n Works hand-writing once against vs brought,
No works of Mercy can in heau'n haue place,
In Faith and Charitie that are not wrought:
Then Mercies works for shew, or Merit come to nought.
15
None can to Mercies perfectnesse attayne
But onely God, whose Mercy's ouer all;
No number can our miseries contayne,
Yet God in store hath Mercy for them all:
Onely in words, Gods Mercy doth not fall,
But most in fruits and comforts doth abound,
As Mercy hath no measure, so withall,
Her fruits and works all numbers doe confound,
Mans life a daily exercise thereof is found.
16
'Tis not a heauie Heart or grieued Mind,
Compassionate of others miseries,
Whereby afflicted Soules no profit find,
But as our Heart, so our Abilities
Must minister to Saints necessities;
They that the Heart and Hand in this disioyne,
Faith aud good Workes to sunder doe deuise.
If first our Hearts to Mercy true encline,
Good Words & Works from thence as true Effects will shine.
17
For in the heart of Man is Mercies Throne,
The Subiect, where true Mercy doth abide,
All streames of Mercy that from thence doe flowne,
Are as the Fountaynes pure from which they slide,
Then like Gods Mercy they doe spread out wide,
First, feeding Soules that pine for heau'nly Food,
Next for the Poore and Hungrie they prouide,
For all in Neede that of our helpe haue stood,
And like to Widdowes Oile encrease by doing good.
18
Then we them truely workes of Mercy call,
When from vnfayned Mercy they proceede:
For sure it is the Heart that seasons all,
Which maketh mercifull in word and deede.
Thus we releeue the Poore that are in neede,
And Widdowes, Orphanes, Strangers, entertayne;
We clothe the Naked, and the Hungrie feede,
Visit the Sicke, the Captiues that remayne
In bonds, we loose: And comfort those that mourne in payne.
19
Though all the Vertues of Loues Royall Court
Delight to keepe sweet Mercy companie,
As Patience, Iustice, Faith, Hope, good Report,
Repentance, Meeknesse, Truth, Ioy, Chastitie;
Yet shee delights most in Humilitie,
Vnseparable Adjunct of this Peere,
With whom shee workes all deeds of Charitie,
Those which our Hearts from Sinne doe purge and cleere,
And those whereby the Needie we doe succour heere.
20
By her is daily great prouision made
For Blind, Old, Lame, all People that are poore,
Not those that doe of begging make a Trade,
And loosely idle walke from dore to dore,
A worke of Mercy shee it deemes to gore
Such Vagabonds: their Passe with blood to seale,
Vnfruitfull Vermine that consume our store,
The Catterpillers of our Common-weale,
Which to maintayne base ease, and lust, begge, lie, and steale.
21
But shee, directed by Humilitie,
Into deepe stinking Dungeons will descend,
To visit captiu'd thralls in miserie,
And them instruct in wayes of Truth to wend,
Exhorting them their bad liues to amend;
If any for well-doing bound doe lie,
Shee for His ransome her estate will spend,
All Malefactors wants Shee doth supply,
For well shee knowes Christ did for Malefactors die.
22
Shee next like Lot and Abram entertaynes
Strangers all Day, at Noone, and eke at Night:
Not that shee hopes from them least gold or gaynes,
Or that with double mends they will requite:
But those which harbour want shee doth inuite
Humbly to Meate, and Drinke, and Lodging meete,
Where shee to wait vpon them takes delight,
And brings faire water for to wash their Feete,
And them for her sweet Sauiours sake doth fairely greete.
23
Then shee the hungrie Bodies of the Poore
With her faire Hand of plentie full doth feede,
And drinke vnto the thirstie powreth store,
Shee feares not once her selfe to stand in neede.
Who to the Sower ministreth his seede,
And bread vnto the humble, will prouide
For those which of her Body shee doth breede,
Shee with no future want is terrifide,
For others oft to feede, shee hunger doth abide.
24
Oh, should you see th'abundance eu'ry day
Of clothes, shee for the naked doth prouide,
To keepe them from the cold, and to aray
Gods Images which here in Clay abide,
And if that any naked shee espide,
After shee all her clothes diuided had,
Shee would her owne coate cut out, and diuide
To those that want; most chearefully and glad
That shee had such a shift, poore naked Soules to clad.
25
With those that mourne in Sion shee will mourne,
And beare a part with them in miserie,
Whether they weepe, by friends as left forlorne,
Or grone with weight of their iniquitie,
Shee wondrous salues of comfort doth apply,
And when they weepe, shee mourning not forbeares,
And oft in Psalmes and Hymnes makes melodie,
Sweet Psalmes and Hymnes that drie vp all our teares,
And like to pleasant Wine, make vs forget our cares.
26
But, most of all, sicke persons shee doth tend,
And comfort them in point of death that lay,
For there most needed comfort sweet to lend,
When Sinne, Hell, Death and Conscience doe dismay
The Soule that now departing is away:
First spirituall comfort shee to them doth deale,
How on Christs merits they should onely stay,
Balme that applide aright, their sores should heale;
And prayes the Spirit within the Truth hereof may seale.
27
'Twere infinite to tell the wondrous store
Of heau'nly comforts Mercy can apply,
For Mercy hath a salue for eu'ry sore:
Soules burthened with their iniquitie
Shee handeleth most soft and tenderly;
The smoking flaxe, nor yet the bruised reede
Shee will not quench or breake vnwarily;
Such heau'nly comforts can thus Peere areede,
That shee makes Soules [...] when Bodies are halfe dead.
28
Best skill to cure the Body shee doth vse,
And to his former health againe restore:
No Office meane or base shee doth refuse,
That may the payne asswage, or heale his sore,
All miseries lie open her before,
That shee may lend to all her helpe and aid,
She physicke sends, and meate vnto the poore,
With beds of downe, whereon he may be laid,
And though her med'cines faile, her prayer's neuer staid.
29
But if their Soules from Bodies once depart,
In seemely sort shee cares them to engraue,
Last worke of Mercy that we can impart
Vnto their corps when God their soule doth saue,
Which though now dust, yet most sure hope we haue,
God will the same a glorious Body rayse,
And decke it for her Spouse most fine and braue,
The Deads memoriall shee doth often prayse,
The Liuing to prouoke to walke in righteous wayes.
30
Thus when shee hath in Graue him seemely laid,
With much lamenting, and with many teares,
To tender Orphanes and to Widdowes aid,
Shee doth employ the vtmost of her cares,
In whose defence no great Mans frownes shee feares,
But stands in iudgement for their firme defence,
And if both Parents die, as oft it fares,
Their tender Babes shee soone remoueth thence,
And feedes, and puts to Schole eu'n at her owne expence.
31
Therefore shee large Almes-houses hath erected,
Faire Colledges for Muses habitation,
And Churches, by prophaner sort neglected,
Adornes and decks in honourable fashion:
Shee holds it much against her reputation,
In goodly seeled Houses to abide,
And see Gods Temples ruinous prophanation.
If in her any sparing be descride,
'Tis that shee works of Mercy may dispread more wide.
32
But ah! no pen is able [...]
The fruits of Mercy by Humilitie,
But in one worke I all the [...] vp doe count,
To succour those that are in miserie:
As there is infinite varietie
Of miseries in Soule and Body found,
So without number shee doth helpes supply,
But for her end Soules health shee doth propound,
And in such heau'nly comforts shee doth most abound.
33
Rebuke, admonish, suffer, and chastise,
Her very stripes are corra [...]es to heale,
And when in most distresse the Body lies,
Most comfort then to Soule shee doth reueale.
Thus Christ did vnto her a paterne seale,
With mortall foode he thousand Bodies fed,
But those to whom he Bread of Life did deale,
Like huge Sea sands cannot be numbered,
Whereby their Soules now liue, though yet their Bodies dead.
34
But though this Peere is mercifull to all,
Yet almost all become her Enemies,
Ambition, Pride, Hate, En [...]e, Malice, Gall,
All that delight in wrong and iniuries,
From whence oft come most horrid cruelties:
But amongst all they doe her greatest wrong,
Who vnder shew of pitying miseries,
Punish not those that doe in Vice grow strong:
The Iudge that spares the wicked, doth the godly wrong.
35
Iustice and Mercy both doe well accord,
And in one Subiect may contayned bee,
For iust and mercifull is God our Lord,
Iust as a Iudge, but as a Father, hee
Is pitifull and tender: So ought wee
In our owne cause, as Fathers, Mercy show,
And our deare Brethren of all wrongs to free,
But when we sit in iudgement, we must know,
We are Gods Ministers to punish sinne below.
36
Eu'n as a Iudge in his owne Familie
Vnto a gracelesse sonne may pardon giue,
Though he his Coffers rifle priuily,
And doe conspire of life him to depriue;
But if as Traytor to his Prince he liue,
And one before his Father him arraigne;
The Iudge there cannot his owne Sonne forgiue,
But must condemne to his deserued paine,
For Magistrates ought not to beare the sword in vaine.
37
I Mercy here and Iustice may compare
Vnto a Gardners spade and pruning knife,
The knife luxurious branches off doth pare,
That for vaine shew grow fruitlesse, ranke, and rife;
The Spade vnto Vines roote, giues heate and life,
By dunging, opening it to Sunne and Raine:
Ne yet betwixt them discord is or strife,
One prunes the boughes, the other doth maintayne
The Roote. Both haue one end the Bodies good and gayne.
38
In this Worlds Schoole we all like Scholers are,
Fitted below for Fellowships aboue,
Mercy, our Patronesse, doth vs prepare
Foode, Rayment, Bookes, all things that needfull proue,
We all haue but one Lesson here: to Lou [...]:
Which none can better teach than this sweet Peere,
Yet our vntowardnesse doth oft her moue,
To suffer Iustice to correct vs here:
Which sure doth vs more good than all her daintie cheere.
39
So as Correction truely may be said
To be a worke of Mercy: For as hee
That most affects his Sonne, is not afraid
To scourge him oft for his impietie,
Eu'n so our gracious God, to whom wee bee
Than Sonne vnto his Father farre more deare,
Doth oft chastise to purge and purifie
Vs from sinnes guilt, whereby we may appeare
Before him perfect, pure, and liue more holy here.
40
For Mercy doth like skilfull Surgeon deale,
That hath for eu'ry sore a remedy:
If gentle drawing Plaster [...] cannot heale
The wound, because it festreth inwardly,
He sharper corra [...]iues must then apply,
And as he oft cuts off some member dead,
Or rotten, lest the rest should putrifie,
So Mercy wicked Members off doth shred,
Lest they should noysome proue to body and the head.
41
Mercy is like the glorious Cherubins,
Which in the holiest place their wings extend,
And vnder their broad spreading golden [...]ins,
Arke, Mercy [...]eate, Rod, Manna comprehend;
So glorious Mercy doth her Grace forth send.
By ruling, workes of Mercy, poores defence,
The Arke, Gods Statutes doth to vs commend;
The Rod, his Pow'r: Manna, his Prouidence:
Mercy them all contaynes in wings circumference.
42
Eu'n as one totall summe it selfe extends
To all the Credits in the Merchants Bill;
So Mercy doth all Vertues comprehend,
And Men of Mercy with all Graces fill:
And as from foule corrupt depraued will,
All wickednesse abundantly doth flow,
So from a Heart of Mercy doth distill,
All Graces that in Loues faire Garden grow;
Mercy's the summe of all I doe, or wish to know.
43
But all in vaine I seeke by Simi [...]e
To shew the nature of this Grace Diuine;
Since earthly things, to Her, all shadowes be.
Thy Mercy, Lord, no where so cleare doth shine,
As sending of that blessed Sonne of thine:
Vnspotted Lambe, slaine from Eternitie,
To saue all that their hearts to him incline,
From Hell, Death, Bale, and endlesse Miserie:
This Mercy is without all like or paritie.
44
Here will I striue to cleare the difference
That I of Loue and Mercy doe conceiue.
To other each haue so neare reference,
That we one for another oft receiue:
Gods Loue vpon th'Elect doth onely cleaue,
Mercy on them in Miserie that lie.
Till Satan our first Parents did deceiue,
God them embrac'd in Loue and Charitie;
No Mercy needed them that felt no Miserie.
45
Gods Loue doth most in our Creation shine,
In our Election, and Predestination:
But his great Mercy seemes to draw her line
From our Redemption and Iustification:
Not that I hence exclude Loues operation,
For Loue is as the Prince and Soueraigne,
Of all the Graces needfull to saluation;
And Mercy is the chiefest of her traine,
And seemes in Mans Redemption like her Queene to raigne.
46
As that great Peere that in his Princes grace,
For Vertue and for Learning high doth stand,
And next to him obtaynes the second place,
And chiefest gouernement of all the Land,
In Court of Mercy doth eu'n counter-mand
Acts that are sped in Iustice highest Plee:
So Mercy here, who is Queene Loues right l [...]nd,
Doth vs from sentence of damnation free,
Which Iustice doth pronounce: A hard, but [...]ust Decree.
47
But as this Peere deriues authoritie
From Prince, by whom all Regiment doth moue;
So speciall sauing Mercy doth relie,
And first proceed from Gods eternall Loue.
O deepe rich wisedome of our God aboue,
Vnsearchable thy Iudgements, and thy Wayes
Past finding out! more hard the more we proue,
Most glorious Sunne of Loue which wide displayes,
Thy beames of Mercy bright like Phoebus golden rayes.
48
But ah! such knowledge soareth [...]arre aboue
The reach of my weake Muses waxen wing,
I now Mans Mercy and his heau'nly Loue
Seeke to compare for their discouering [...]
Where heau'nly Loue sends her sweet lightening,
Shee doth of thing belou'd like Loue require:
But when we Mercy shew to any thing:
We seldome Mercy of that thing desire,
Mercy stil downward goes, Loue most what mounteth higher.
49
Mercy doth most in Miserie consist:
Loue reacheth Heau'n with her high mounting wing,
And Head and Members all in one doth twist,
But downe againe I my discourse must bring
To Mercy; which from Heart hath life and [...]pring,
Whence shee receiueth her denomination:
For Misericordia, whereof now I sing,
Is one with Mercy, and is by translation
A miserable Heart, or piteous inclination.
50
And though indeed no Miserie can fall
Vpon th' eternall Being, blest for ay,
Yet he that bare the Miserie of all,
And hath before vs lin'd out Mercies way,
His part in Miserie for vs did play,
When as he saw or heard of Miseries,
He to compassion moued was streight-way,
And to them ministred best remedies,
And oft with teares bewayled our infirmities.
51
Hierusalem! Oh poore Hierusalem!
(His Heart full sad, his Eyes eu'n flowing teares)
How oft would I you gather as a Hen,
Her Chickens vnder her warme wings vpreares?
Not inward grones and weeping he forbeares,
When Iewes and Mary Lazarus bemone,
Vpon the Crosse all Miseries he beares,
And cryes out for our woes, not for his owne,
Such cryes were neuer heard: Such Mercy neuer knowne.
52
As our high Priest, all our in [...]rmities
(Excepting sinne) he in his Body bare,
Whereby he learn'd to know our Miseries,
And to releeue them that in anguish fare:
He now his Blood and Body doth not spare,
But deales it out in blessed Sacrament,
For Meate and Drinke to those that grafted are
Into his Body by sweet couplement.
Sound Meate and Drinke for Soules and Bodies nourishment [...]
53
As Ointment sweet that powr'd on Aarons head,
Ran downe and did perfume his garments all,
So this sweet Oile of Mercy doth dispread,
From Christ our Head and on his Members fall:
If I should here to your remembrance call
The Names of all, whose Mercies did abound;
I might as well here make memoriall
Of all Saints Names that Bookes of Life propound,
Who shew'd true Mercy here, in Heau'n haue Mercy found.
54
Noe, Abram [...], Lot, Iob, Isaac, Israel,
With all the righteous Men before the Flood,
Good Ioseph, Moses, Iosua [...], Samuel,
All Kings, Priests, Prophets, Iudges, that were good:
Behold it was sweet Israels Singers food
To chant Gods Mercy earely and at night.
Apostles, Martyrs, that for Truth haue stood,
In workes of Mercy set their whole delight,
In preaching Faith, Hope, Loue, in Almes, and doing right.
55
No Father on his Child more pitie takes,
Then doth our heau'nly Father shew compassion
On vs, and loues our Children for our sakes,
Which lasteth to the thousand Generation.
Oh! had he not it showne on this our Nation,
We had long since consumed beene with fire,
And brought like Sodom vnto desolation,
These wicked dang'rous times when sinnes conspire,
To draw on vs Gods vengeance and eternall ire.
56
But why seeke I outward A [...]thorities?
If we stand right, we in our hearts shall find
Of heau'nly Mercy such testimonies,
That all Soules, Bodies, Powers will be inclin'd
To magnifie Gods Mercies wondrous kind,
That like his Truth for euer doe endure,
Which hath all outward needfull things assign'd,
And giu'n vs earnest, which doth vs secure,
That Mercy [...]re began, shall stand for euer sure.
57
And that we may the eas'lier apprehend,
And taste Gods Mercy; He it maketh knowne
To vs familiarly: And doth commend
It to vs by examples of our owne.
As Father hath to Child his Mercy showne,
As Mother [...] of her owne wombe doth loue,
As Birds their young-ones feede till they be flowne:
So mercifull the Lord to vs will proue;
And though all these should faile, God will not faile aboue.
58
This also serueth for our imitation,
That like our God we Mercy here should show,
And as he tenders vs with sweet compassion,
We should his Members here in Mercy know:
It equall is we pitifull should grow,
And Mercy shew, where Mercy we receaue:
He is to Mercy swift, to Anger slow,
Most mercifull to them that to him clea [...]e,
And kind, where Ignorance, not Malice doth deceaue.
59
But ah! so carelesly we Mercy show,
And succour those that are in miserie,
That we by all meanes doe auoid to know
Their wants, that are in woe and pouertie,
When as indeed to see calamitie
Of others, doth Mans heart to pitie moue.
We swimme in Plentie and Prosperitie,
Regarding not what hardnesse others proue,
And farre the sight or thought of wretchednesse remoue.
60
Our Captayne did not thus that went before,
But in much anguish, paine, and tribulation
Conuerted Soules, heal'd Sicke, releeu'd the Poore,
Himselfe without a house for habitation,
In workes of Mercy was his conuersation,
What Member suff'red, and he did not grone?
Where saw he want and shewed not compassion?
What? did our Head this by himselfe alone?
No, His Apostles all with him in this haue gone.
61
Oh, that we would in this Him imitate,
And Mercy eu'n with open Armes embrace
With our whole heart, strength, substance and estate,
Aide and releeue the Poore in wretched case;
'Tis not a pitious heart that makes men base:
For they that are most valiant, noble, wise,
Most readie are Mercy to shew and Grace,
When Cruelty's the badge of Cowardize:
Good Kings rule all by loue; Vsurpers tyran [...]ze.
62
In stead of Mercies bowels, kindnesse, loue,
We put on Worldlinesse, Securitie,
And off from vs the euill day remoue,
Liuing in pleasure, ease, and vanitie:
Banishing farre the Poores calamitie,
As Enemies to profit, thrift, and rest,
And when we smitten are we will not crie:
As if no griefe or pitie ought in [...]e [...]t,
Or harbour in a hardie, valiant, noble brest.
63
Yet the most Mightie that doth [...]it on high,
Of Valour and Nobilitie the Spring,
Delights to see and helpe our miserie,
That we might take delight in pi [...]ying;
Thus God by his example would vs bring
To Mercy, and considering the Poore,
He Mercy before Iudgement here doth sing,
Wherein than Sacrifice he ioyeth more,
That as we doe receiue, we might againe restore.
64
And since 'tis not in outward workes alone,
But inward Bowels that God doth delight,
(Though by the one the other is best knowne)
We often should desire to haue a sight,
Of poore Mens wretchednesse and pitious plight,
Which our hard Hearts might to compassion moue,
And yeeld them remedie with all our might.
What neede hath God of Mercy or of Loue?
But by poore Members here our Mercy he doth proue.
65
For though God's able by his onely Word,
To succour all that are in Miserie,
And in abundance daily Bread afford,
To those that are in want and pouertie;
Yet more to show his Liberalitie,
And that his wondrous Bountie might appeare,
Vs for his Stewards he doth dignifie,
And good Dispensers of his bounteous cheere:
Happy is he whose Lord him findeth faithfull heere.
66
Lord, of those faithfull Stewards make me one,
Yet for no hope of Merit or Desert,
But for the Glorie of thy Grace alone,
And riches of thy Loue, who Authour art
Of eu'ry Grace that commeth from the Heart:
With temporall afflictions exercise
Me, that I may escape eternall smart,
And learne by griefes and mine infirmities
To succour all that are in woe and miseries.
67
Though Mercy God againe doe not desire
Towards himselfe, as he doth Loue for Loue;
Yet to his Members all he doth require,
We should most bountifull and gracious proue:
That our Affections inward should vs moue
Like heau'nly Father mercifull to bee,
Our Brothers garment pawn'd we must remoue
From vs, before the Sunne be set, lest hee
Doe crie to God that pities all in miserie.
68
No Man so poore but he may Mercy show,
And succour those that are in miserie:
For though his worldly substance ebbe so low,
He seemes to liue in want and penurie;
Yet may he lend Diuine sweet remedie
To those that doe in Hell and Darknesse sit,
And heau'nly comforts to their Soule apply,
Whom Conscience throwes into th' infernall Pit.
More Mercy from Hels jawes, than earthly cords to quit.
69
Doe but conceiue what Mercy may be found
With mercifullest Man that ere did liue,
And we may know farre greater doth abound
With God, who's not more willing to releeue
Than able, all things needfull vs to giue,
Besides, in Mercy he doth take delight,
Most readie their Offences to forgiue
That doe relie vpon his Truth and Might,
And on his gracious Prouidence doe rest aright.
70
And therefore thou this life appointest here
For Mercy; but in Life that is to come
Thou as an vpright Iudge wilt then appeare,
And render eu'ry Man as he hath done:
Oh should'st thou here with Iudgement haue begun,
We all had beene the Vessels of damnation,
And but for Mercy we had long agone
Beene swallowed vp of Hell and Desperation,
Thy Mercy that begun, must finish our Saluation.
71
So eu'n the Iust no cause to boast shall find,
By Mercy all must be deliuered,
Thy Iudgements iust, for thy forbearance kind,
By Reprobates shall be acknowledged,
How can his Grace sufficiently be read;
Who good by Nature, Iust, Eternall, Wise,
Thus sinfull, mortall, base, flesh honoured,
And to such height of Glorie makes to rise,
As Angels wonder to behold such Mysteries.
72
What Pen of Praise is able to commend
The wondrous gracious Force and Energie
Of Mercy, which eu'n God made to descend
From his great Glorie, Ioy, Felicitie?
The God of Wisedome, Power, and Maiestie,
To shew such Grace on Wretches vile below,
To haue compassion on Mans miserie,
Base corruptible Dust, which here doth grow,
Swift to reuenge and wrath, but to compassion slow.
73
Nothing but thine owne goodnesse could thee moue
On Man to shew such Mercy and Compassion,
Thou art most glorious, he most base doth proue,
Thou iust, he sinfull by his deprauation;
Thou Lord of blisse, he He [...]re of dire damnation,
Oh Lord! as thy sole goodnesse thee did moue,
To pay our price of Reconciliation,
And vs exalt from Earth to Heau'n aboue;
So let thy goodnesse cause thee alwayes vs to loue.
74
How should my Muse of Mercy make an end,
Which like thy Truth and Loue endures for ay;
And most abundant comforts here doth send
To all, but most to those that in right way
Sincerely walke, and doe thy Hests obay?
Lord grant that as I of sweet Mercy sing,
Her in my heart, deed, word, I practise may,
Not for vaine praise or any outward thing,
But for thy Mercy sake, my good and gracious King.
75
Next Loues great Generall, braue Fortitude
Should enter Lists: to shew her wondrous might,
But Rashnesse 'tis, not Valour, to include
A Christian Souldier in such dang'rous fight,
Till all his Armour be about him dight;
His vpper parts I armed haue elsewhere
With Girdle, Brest-plate, Shield and Helmet bright,
But Feete and Legs I naked left and bare;
Now Patience them shall arme, as you shall after heare.
MEDITAT. IIII.
Of Patience.
1
WEll hath our valiant Guide Mans life compar'd
Vnto a warfare, where we alwayes stand
In complete Armour, readie and prepar'd
The force of cruell Foe-men to withstand,
Where Satan, World, and Flesh together band,
By open force and treason to subdue,
And leade vs captiue by their mightie hand,
And all vnarm'd, or out of order due
They fetter'd dragge to Hell with cursed damned crue.
2
Which to auoid, he wills vs to be strong
In God, and in the Power of his Might;
And the whole Armour that doth here belong
To Christian Souldiers, on our Soules to dight:
For here with Flesh and Blood we doe not fight,
But Empires, Powers, Principalities,
The worldly Gouernours of darkest night,
Sublime spirituall subtile Enemies;
Which to resist, he ghostly Armour doth deuise.
3
The Belt of Truth, Brest-plate of Righteousnesse,
Faiths Shield, and Hope the Helmet of saluation,
Sword of the Spirit, Prayers feruentnesse,
Feete shod in Peaces Gospels preparation:
These be the Weapons of our Militation.
Of Helmet, Brest-plate, Shield, and Girdle, wee
Alreadie haue conceau'd a Meditation:
These foure the vpper parts arme to the knee,
But Patience, Legs, wh [...]reon the rest supported bee.
4
For so the Learned seeme to giue the Sense,
This preparation of the Gospels Peace,
To be the brasen Bootes of Patience,
Which doth defend from Thornes and Stones disease
Our Legs and Feete: And where the Belt doth cease,
These Bootes of Patience Armour doe supply,
By which in complete Armour we doe prease,
And stand vndanted 'gainst our Enemie;
This Vertue is the next my Muse seekes to descrie.
5
Which well is call'd the Gospels preparation;
For neuer any Patience true and sound
Can be, but by the Gospels mediation.
The Heathen built not on this certayne ground,
And therefore this true Patience neuer found,
Which but by Peace of Conscience none attayne:
This Peace the Gospell onely doth propound
By reconcilement of the Lambe (Christ) s [...]aine;
Without this Peace of Conscience Patience all is vaine.
6
Thou glorious God of Peace and Patience,
(Who sent'st thine onely Sonne our sinnes to beare,
And by his Suffring and Obedience
Vpon the Crosse from guilt of sinne to cleare
All those to whom his Crosse is sweet and deare)
Direct my Muse this Grace aright to reade,
That knowing, I may neuer once forbeare
To practise Patience in thought, word, deede,
But to the end my Life in Peace and Patience leade.
7
Which is a gift of God, whereby weare
Inabled willingly and constantly
All crosses that God layes on vs, to beare,
For Goodnesse, Godlinesse, and Honestie.
Impatience 'tis to beare vnwillingly,
And but an idle feigned false pretence,
To boast of Vertue without Constancie:
Her parts be foure; of which some difference
May seeme at first, yet all make but one Patience.
8
The first part is, from Anger to abstayne;
The second is a constant Expectation;
The third is, to the end Right to remayne;
The last consists in willing Sustentation
Of all afflictions here, and castigation.
But Man to these foure parts we onely tie:
For the last part, which doth consist in Passion [...]
Vnto th' eternall Being comes not nigh,
Who's free from all Affliction and Calamitie.
9
Yet is he rightly call'd the Patient God,
And doth in first three named parts transcend:
First, farre from Anger, when he spares his Rod,
He doth expect and wait till we amend:
And last, abides the same vnto the end:
He fruitfull Times and Seasons of the Yeare
Vnto the good and bad alike doth send;
Most patiently doth with our Follies beare,
And where he 'gins to loue, he neuer doth forbeare.
10
Thus Mercy, Zeale, Repentance, may be said
Inexplicably in God to bee;
Zealous, yet not offended or dismaid:
Most Mercifull, yet griefe did neuer see:
Repenting, yet without remorse is hee:
Most Patient, yet without least payne or passion.
Of Vertues parts, which are of Frailtee
And Weaknesse, God hath no participation,
Yet want they not in Man their vse and commendation.
11
As is the Cause and End of Patience,
So we her true or counterfet esteeme;
The Cause and End doe make the difference:
If we for Fancy, Glorie, Lust, Wealth, seeme
To beare with Patience, Hunger, Payne, Cold, Teene;
This suffring, missing her true Cause and End,
As falsely feigned, counterfet we deeme:
But if for doing well, or to defend
The Truth we suffer, this our Patience doth commend.
12
The greedie [...]
For Lust, some doe endure [...] basest shame;
The Souldier spends his blood for glorie vaine;
Th' Ambitious venture all to purchase Fame;
Loe, there we carnall Ends and Causes name.
True Patience causes, honest are and iust,
When for ill-doing we doe suffer blame.
Take paine for Glorie, Honour, Gayne, or Lust,
Rewards like to the Cause and End expect we must.
13
But true immediate ground of Patience
Is the sweet Gospell (as I said) of Peace:
For Man, deepe plung'd in sinne and foule offence,
No Creature could Gods wr [...]h but Christ appease.
In stead of Loue, Gods wrath on Man did seise,
Till Christ concludes our Reconciliation,
And vs of our offences doth release,
Of which the Gospell is th' A [...]unciation:
Therefore is Patience call'd the Gospels preparation.
14
And therefore as her Cause and End is Peace,
So all her works to inward Peace doe tend,
Which in the inward Man doth most increase,
When outward Warres seeme most him to off [...]nd,
Shee doth o [...]r Soules most valiantly defend,
By patient bearing crosses, paine, and shame,
Which shee with Patience suffers to the end,
Except they crosse the Glorie of Gods Name,
Or Neighbours good, which to endure deserueth blame▪
15
One euill is of Sinne, and one of Payne;
That ill of Sinne this Dame cannot abide,
But that of Punishment shee counteth gayne.
Gods holy Name blasphem'd or Truth deni'd,
Or wicked Men Gods holy Saints deride,
Is no true Patience patiently to heare:
But on our selues when crosses doe betide,
Then Patience true doth patiently forbeare,
For shee her owne, not others wrongs, delights to beare.
16
If one will take her Co [...]te iniurio [...]ly,
Shee suffereth such losse with Patience:
But if of Faith, Loue, Truth, or Honestie
One would depriue her, that is such offence
As cannot stand right with her Conscience.
Shee priuate wrongs most willingly doth hide,
But faults admitteth vnder no pretence.
Shee can endure Men should her selfe deride:
But her Profession scorn'd shee no wayes can abide.
17
Compell her to a mile, shee will goe twaine;
Strike her on one, shee turnes the other Eare:
All wrongs done to her selfe shee can sustaine,
But none done to her Neighbours shee can beare:
If shee to l [...]ue her selfe commanded were,
Shee euill would resist with ill againe;
But, loe, her Lord resistance did forbeare,
When he was scoffed, scourged, beaten, slaine,
And open'd not his Mouth to curse or to complaine.
18
Afflictions are her Obiects, which we find
Diuers, as they in diuers Subiects rest,
Afflictions of the Body and the Mind,
Which Mind and Body dang'rously infest.
Against these, Patience is alwayes prest,
And them as well-come Friends doth entertaine:
More crosses shee endures, more shee is blest,
And knowes through anguish, trouble, griefe, and paine,
Her ayme, eternall rest, shee in the end shall gaine.
19
Thus Heauinesse and Sorrow proue her Heart,
How willingly, how long, shee will abide;
How lowly, humbly, shee endureth smart;
How void shee is of Ha [...]tinesse and Pride,
Anger, Reuenge, selfe Loue, and Enuies gride.
If minds afflictions shee could not withstand,
How could shee beare such as her Flesh betide,
Plagues, Torments, Labours, Paynes, Diseases, and
Death, Fastings, Watchings, Prisons, Cold, and Yron band?
20
Most sweet [...] and most welcome Ghest,
To eu'ry payre combin'd in Amitie:
The chiefe Maintayner of each ioyous feast,
Begun in Wedlocke, Friendship, Charitie,
Sweet Patronesse of each Societie;
Continuing all that Loue begins in Peace:
Most sacred Twin with sweet Humilitie,
For as one growes the other doth encrease,
And to attend on Loue and Mercy neuer cease.
21
What doth the Loue twixt Husband and the Wife,
Than Patience, more fast and firme maintayne?
Who keepes true Friends from discord, iarre, and strife,
And Children in their Parents loue retayne;
Shee Masters fauour doth to Seruants gayne,
And tells them they a Master haue aboue,
Who God most patient doth ay remayne,
Though they to wrath him eu'ry day doe moue:
Thus Patience preserues all Peace begun by Loue.
22
None can ascend to glorious Court of Loue,
But he must clime by Patience, beare with payne;
Without this Patience, all the Vertues proue
False shewes, which doe no substance true retayne.
What Loue, Faith, Hope? What Grace did ere remayn [...]
Constant? without this gift of Patience,
Therefore shee is the Glorie of Loues trayne,
The Vertues all attend her Excellence,
And shee againe attends them all with Recompence.
23
Those most Heroike Vertues, Fortitude,
Prudence, Ioy, Iustice, Bountie, and the rest,
What are they if you Patience exclude,
But eu'n so many torments to molest
Mans Soule, if with affliction once distrest?
Zeale without Patience doth like Furie spurne:
Eu'n heau'nly Knowledge doth our minds infest:
Repentance, like Hell fire doth Conscience burne:
Wer't not for Patience, all would to Confusion turne:
24
As Christ is Authour of true Patience;
So of Impatience, Satan and his brood,
First shew'd in Garden in Mans innocence;
Whilst he in Makers Grace and Fauour stood:
For when the Serpents base impatient mood
Mans glorie in Gods Image could not beare,
He them seduc'd to eate forbidden food,
Whereby our Blessings chang'd to Curses were,
Till Patience in the Garden vs againe did cleare.
25
Since this these two doe worke by contrarie,
By Patience we our Soules possessen here,
And we them lose by our Impatiency:
One heares sound Doctrine; th' other stops her eare.
One suffers all; the other nought will beare.
For Loue, Christ, Godlinesse, or Honestie,
By Patience more than Conquerors we are:
Impatience makes vs cowardly to flie;
True Patience, brings all Grace; all Vice, Impatiencie.
26
There's an extreme besides Impatience,
(Because by Vertue clok'd) most dangerous,
Which is a light R [...]gard and stupid Sense,
Not feeling crosses which God layes on vs;
Such as doe vant themselues so valourous,
That by Gods punishments they set most light,
Plague, Famine, Sword, Fire, Wiues and Childrens losse;
Nor will be scourged when the Lord doth smite,
But scorne his chastenings all, which doth his wrath incite.
27
Such neuer looke at God, who these doth send;
Nor on their sinnes, the Cause of all our smart;
Nor on the End, that they their liues might mend:
But with rebellious will and stubborne heart,
Gods Father-like chastisements doe peruert,
Whereby they doe themselues the fruit denie
Of Gods corrections, which should them conuert:
Like Beasts and Blocks they vnder burthens lie,
Referring all to Heathen Fate and D [...]stinie.
28
These the Almighties Patience prouoke,
(Like Pharaoh) Iudgements on their heads to send,
And turne his scourging stripes to fatall stroke,
Bringing a fearefull and a desperate end.
Of two extremes from this Lord me defend,
Oh, rather let me fainting take a fall,
Then as incorrigible thee offend,
Which is most wicked dang'rous sinne of all.
Into the first thy Saints; the last, the Deuils fall.
29
This Heath'nish, blockish, base impatience,
(Which is a froward dull Stupiditie)
Doth (like to Opium) amase the Sense,
And makes Men as dead drunke all senselesse lie;
Ah, how can he his Armes or Legs emply
Like Christian Souldier, valiantly to fight
Gods Battailes, whom such Drugs doe stupifie?
Or how can he of Christs Cup taste aright,
That doth in such dead cursed drunkennesse delight?
30
This World's the Field where all Saints Souldiers are,
Assaulted daily by Gods Enemies,
Who therefore must by Christian Pa [...]ience beare,
Payne, Hunger, Cold, all incommodities,
Wayting for Victuall, Ease, and new supplies.
They constantly must hold out to the End,
One bearing with others infirmities:
To faint or flie before the Battaile end,
Is worse, than if to fight they neuer did intend.
31
Loue is the Mother, Patience the Nurse
Of eu'ry linke and band of Amitie:
And though Hate and Impatience ban and curse,
Seeking to choke all good Societie;
Yet Patience nurseth all in Charitie:
Her sincere Milke is patiently to beare,
And suffer wrong and harme most willingly.
Ah, but for Patience, Malice all would teare
Kings, Husbands, Fathers, [...]ould their Subiects, Wiues, Sonnes, spare.
32
Nothing her Nature better can expresse
Than her to Bootes and greaues of brasse compare,
Which doe the Feete and Legs of Souldiers dresse
That in the fore-front of the Battaile are;
Thus shod, on Speares, Pricks, Goades, Pikes, treade we dare;
Losse, Shame, Crosse, Fire, Griefe, Sword, and Banishment,
Which would o'rethrow vs, if our Legs were bare:
But Patience armes them with such hardiment,
They passe them ouer all with courage and content.
33
As Temples, Arches built by cunning hand
Of Artist, skilfull in Geometrie,
More weight on them is laid, more firme doe stand▪
So Patience, more opprest most sure doth lie.
No Stormes, Wind, Weather, can our House destrie,
Erected on such sure and fast foundation:
Afflictions doe ioynts more strongly tie,
And knit most firme by patient sustentation:
For more shee suffers here, more is her consolation.
34
And as the soundnesse of a firme foundation
Is best discern'd when most weight on is laid;
And Faith vnfeign'd best tryed by temptation,
Mercy most seene, when Poore doe want our aid:
So Patience is most gloriously displaid
By Crosses, Paynes, Disgrace, Indignities,
Which without her our Soules would haue dismaid,
And Bodies grieu'd with basest iniuries:
All Vertues fairest shew, oppos'd by contraries.
35
Her very Name and Etymologie
Describes this Ladies Nature wondrous right:
For Patience, Sufferance doth signifie,
Forbearance, farre from Anger, and to fight
Gods Battailes with true courage and delight.
Hee's stronger that can ouer-come disgrace,
Cr [...]sses and iniuries by patient sp'rit,
Than he that walled Cities doth deface,
And Monarch-like doth sway the whole World by his Mace.
36
Like as the heau'n abo [...]e is garnished
With Sunne, and Moone, and glistering Starres by night,
So hath Gods Church beene alwayes furnished
With patient Mirrours to direct vs right▪
Yea though we had no Scriptures vs to light,
Examples of th' Elect might be our line,
To walke in Patience with all our might,
So they before to vs, that follow, shine;
That number Starres, he may that can their names define.
37
Begin we with our Sunne before the Flood,
Our patient Maker; How did he forbeare?
Though Enochs prophecying they withstood,
Yet God with their iniquities did beare,
Vntill the Deluge vp the Arke did reare.
Next see his Patience and forbearance kind,
To them that vnderneath the Couenants were:
But most his suff'rance vnder Grace we finde;
As Father most to loue his youngest is inclin'd.
38
Our Sauiour next, whose Life, Death, Suffring, shame
To vs, all Patience doth represent:
Whereby all Christians ought themselues to frame,
Following his foote-steps who before vs went,
Who ne're did sinne, nor euer guile inuent:
Yet when he suffer'd, threatned not to smite,
But dumbe like to a Lambe most innocent,
Commits his Cause to him that iudgeth right,
Bearing on Crosse our sinnes, that he redeeme vs might.
29
Now follow Starres, which doe receiue their light
From that most glorious Sunne of Patience;
Meeke Abel, slaine by cruell Cains despite;
Noe, Preacher to th' old World of Penitence,
Bearing scoffes, scornes, for his Obedience;
Abram forsakes his Kindred, House, and Land,
And patiently a stranger dwels in Tents:
At ninety nine is circumcised, and
His deare sonne Isaa [...] offers at his Lords command.
40
See Isaac patient to embrace the Knife:
Iacob enduring churlish Lab [...] wrong▪
His Di [...]as Rape, his Sonnes most cruell strife;
With Ioseph, who endured prison strong,
For doing well; who can expresse his long
True Patience, that did Pharaohs pleasures leaue
To suffer payne his Brethren among?
The meekest Moses did stone Tables cleaue,
When Zeale of Gods great Glorie did his sense bereaue.
41
How patiently did holy Dauid beare
Sauls persecutions, wayting for his Crowne?
When he his skirt cut off, tooke vp his Speare;
Yet would not let Abisai smite him downe.
But none for Patience like to Iob is knowne:
Loe, Christ himselfe the Patience doth commend
That Prophets, Priests, and Martyrs haue vs showne,
All which in briefe the Truth for to defend,
Haue without grudging held out constant to the end.
42
All wrestled in this Field of Patience:
Some scornes, stripes, fetters, prisonment sustayne:
Some racking, sawing, broyling, banishments;
Some scourg'd with rods, with sword some haue bin slayne:
In Sheepe skins, Goate skins, some to walke were fayne,
Of which the World in no wise worthy were,
All will dread on the Mountaynes and the Playne,
In earthly Dens and Caues lay hid for feare;
These all by Faith in Christ of Patience followers are.
43
I should doe wrong vnto all Women-kind,
Should I the praise of Patience them denie:
So many for the Truth with constant mind,
In flames of fire haue let their body frie:
Besides continuall payne and miserie,
In bearing, nursing, Children they abide,
Whereby they doe maintayne Posteritie.
O blessed Maid, what griefe did thee betide,
To see thy Sonne on Crosse his Armes to open wide?
44
But I too farre the Readers Patience presse
With multitude of Paternes from without;
Since onely inward Patience can vs blesse,
And make vs like to Lyons bold and stout,
Preseruing vs from perill, dread, and doubt,
Whilst patiently we here all crosses beare,
To th' end with Christian courage holding out,
And neuer Mans pride or Hells malice feare,
For by this suffring, more than Conquerours we are.
45
We reade that Socrates did Patience gayne
By patient bearing his impatient Wife:
And we this Grace by suffring may attayne,
If in Faith, Hope, and good Workes we be rife.
Doubtlesse our paynes here, crosses, griefe, and strife,
Are nothing if they rightly be compar'd
Vnto the Ioyes, Crownes, and eternall Life,
Which God aboue for all those hath prepar'd,
That with true Patience of his comming haue regard.
46
But ah, we of farre other spirit are,
In our hot blood we cut off Malchus eare;
But if our liues be question'd, then we dare
The Truth denie, and eu'n our Christ forsweare.
Mans mind possest with furie or with feare,
Falls from the meane to all extremitie:
For want of courage he no crosse can beare,
Or for reuenge doth offer iniurie,
Both which alike are guiltie of Impatiencie.
47
When I the liues of holy Martyrs read,
And what great torments here they suffered,
As Members sympathizing with the Head;
Saint Lawrence on a gridyron tortured,
Who at's Tormenters neuer murmured,
But pray'd them onely turne the other side,
For one was broyl'd enough and martyred:
And
Pota [...]iana
her that did most paynefull death abide,
Whom with hot scalding pitch from top to toe they tride;
48
Should I here wish their Patience or their Payne?
No sure, I wish both Payne and Patience:
The more I suffer here, the more's my gayne;
The greater losse, the greater recompence.
Ah, this to flesh and blood is sore offence,
And vnto carnall minded, enmitie,
That take delight in pleasing of the Sense,
Their Nose with smels, their Touch with luxurie;
Their Taste, Eyes, Eares, their Heart and all with vanitie.
49
Though thou escape crosse, scourging, sword and fire;
Yet surely, if thou liu'st the life of Grace,
And walk'st vprightly as Gods Lawes require,
Flesh, World, and Deuill thee will seeke to chace,
As peeuish, singular, vaine, foolish, base▪
Yea, wicked Men thy Patience to trie;
Will thee deride, dishonour, scorne, disgrace:
We Patience shew in bearing iniurie
For Christ, as well as those that for the Truth doe die.
50
But I confesse I nothing here doe find
More pleasing then reuenge, to flesh and blood:
Like this, was Iohn and Iames reuengefull mind,
When entrance was at Citie Gates withstood,
Because their Faces towards Sion stood;
Shall we Elias-like from Heau'n fire craue,
For to consume this base rebellious brood?
To whom Christ said, Know yee what Spirits yee haue
I came not hither to destroy and spoile, but saue.
51
Lord grant me Pauls true constant resolution,
Not onely for thy Names sake to be bound,
But willingly to suffer dissolution.
Some scortching flames like beds of downe haue found,
In some such inward comfort did abound,
When as they suffred for Christs holy Name,
For signe of inward ioy and comfort found,
Their hands they lift vp to expresse the same,
Till they consumed were eu'n by the scortching flame.
52
It was th'Apostles triumph and delight,
To be accounted worthy for Christs sake
To suffer scourging, prison, shame, despite,
Which did them way to Crownes and Glorie make:
More happy 'tis to suffer at a stake
For Truth, than end our dayes in ease and rest:
Paul for a wondrous fauour did it take,
That he not onely to beleeue was blest,
But that he suffered more for Christ than all the rest.
53
The abiect and off-scowring of the World,
A gasing stocke to Angels and to Men,
Perill on Land, on Seas, with Tempest whirld,
Perill of Beasts, and of false Bretheren,
Mock'd, scourg'd, bound, stock'd, cold, hungrie, naked, thin,
Last, Satans buffetting spirituall:
I here should tyre my Reader and my Pen,
If I his crosses all to mind should call,
Yet he with constant Patience conquered them all.
54
So they that truely loue, will ought endure
For his sake onely they so truely loue.
Lord grant me Loue, for then I may be sure,
In all afflictions patient to proue:
No power of Men or Hell their soules can moue,
That build vpon so good and strong foundation,
Temptation may vs shake but not remoue
From Loue, the ground and pillar of saluation,
Loue is the Cause of ours, as of our Sauiours passion.
55
This seasons all afflictions, crosses, payne,
Makes Death our Gate to Heau'n; the Graue, our rest.
This makes our Patience perfect, and doth gayue
Vs Heau'n as sure, as if we were possest.
The God of Patience be euer blest,
The End and Authour of my Meditation,
And grant I constantly may euer rest
Vpon his Loue in Christ, my sure foundation,
Whose Patience paid my price of Reconciliation.
56
Thus of true Patience hauing laid the ground,
I thereon Christian Fortitude will raise:
For neuer any valour true and sound
Can well abide, but where true Patience stayes.
No perill, payne, or shame that soule dismayes,
Where these two Vertues doe themselues combine,
Both ioyfull make vs walke through dreadfull wayes,
And like two Sunnes in Firmament doe shine;
Most glorious Fortitude: but Patience most Diuine.
MEDITAT. V.
Of Fortitude.
1
AL valiant Captaynes of the sacred Hoast
Of Loues high Queene; that fight 'gainst Hate and Hell,
Christs Souldiers muster vp from eu'ry coast,
And them to stand in complete Armes compell,
That Satans fiery darts they may repell.
But as in worldly Batta [...]les, Armes are vaine,
If Cowards hearts doe faint, or courage quell;
So in this spirituall Warfare, all are slaine,
That with true Fortitude this fight cannot maintayne.
2
I therefore her, Loues valiant Generall,
And chiefe Commandresse of her Forces name;
For that the most braue Sp'rits heroicall,
Haue alwayes beene most honour'd by the same;
Amongst the Heathen men, that sought vaine Fame,
This Vertue was in such great estimation,
Of heau'nly Seede they thought their Heros came,
Expecting not from humane propagation
Such worth: except the Gods concurr'd in Generation.
3
And therefore those, whose valour did transcend
The ordinarie reach of humane Race,
By Pedigrees are lin'd out to descend
From Ioues, or some great Deities embrace:
Thus in a mist they seeme the Truth to trace,
For Vertues all (but chiefly Fortitude)
Are not begotten, but infus'd by Grace,
And in Kings hearts in larger amplitude,
As they it more doe neede than common multitude.
4
For as small Waters faire and goodly seeme,
When little Channels doe their course maintayne,
Yet would a Man them scarsely Waters deeme,
If they ran drissing in some Riuer mayne:
Eu'n so a Subiects heart, that doth contayne
True Fortitude, but in a measure small,
Great glorie to himselfe thereby may gayne,
But if in Princes heart the same should fall,
It scarsely would be counted Fortitude at all.
5
Wherefore, the Hearts of Kings are said to bee
Like mightie Riuers in th'Almighties hand,
From which as from a little Ocean, hee
Disposeth Water ouer all the Land:
His Nobles, which, him round, like Brookes doe stand,
Refresh and water eu'ry Dale and Plaine,
As from their Soueraigne they haue command,
But all their Waters haue from Ocean maine,
Where all their Tribute must re [...]urne with praise againe.
6
And therefore since I find it all but vaine
To seeke for any good and perfect Grace,
But from the bountie of my Soueraigne,
I here beseech th' Almightie guide my trace,
In finding out this Vertues royal Race,
That I her wondrous Glorie may expresse
So here, as all may striue her to embrace,
As th'onely strength of humane happinesse,
Till with Loues gracious Trayne shee bring vs vnto blesse.
7
Thus, strong in God, and Power of his might,
[...] F [...]rtitude doe truely first explaine
To be a strength of mind or valiant Sprite,
Whereby couragiously we doe sustaine
Hard things, for Vertues sake, and not for gaine:
Betwixt B [...]ol [...]nesse and Feare, a moderation,
True Fortitude doth from base Feare retaine
Meeknesse from murmuring at Gods castigation,
And Patience mitigates the know of our passion.
8
Patience is past, and Meeknesse comes behind,
I therefore Fortitude here twofold name,
One of the Body, th'other of the Mind:
This Fortitude of Body is the same
We common haue with Beasts both wild and tame,
Encreast by feeding, strength, good constitution;
In stout sustayning is her greatest fame,
Next in on-setting with braue resolution:
This helps in Warre, but minds it best in persecution.
9
I twofold likewise call that of the Mind,
One true, the other that which men doe fayne,
When for false ends we nobly are enclin'd,
Or when these Causes following constrayne;
Passion, Experience, Ignorance, Art, Gayne,
Passion of Feare, of Fu [...]ie, Hope, and Anger:
By these we mightie things doe oft darraigne,
Experience, Art, make vs to dread no danger,
By Ignorance, and for Gayne we boldly Life endanger.
10
For feare of danger, and t'auoid disgrace,
The Coward faint will like a Dragon fight;
Who can withstand the furie of the Base?
Experience, Art preuaile oft against might;
And Ignorance of danger doth incite
The fearefull, great atchieuements to aduenter,
Custome of winning makes vs oft in spite
Of Fate and Fortune into Battles enter:
By Sea, for hope of gayne, some to the Indies venter.
11
But Fortitude, which doth prepare the Mind
For God and Goodnesse chearefully to die,
Is that braue Vertue formerly defin'd,
Which Death nor Hell it selfe can terrifie:
By this we onely on the Lord relie,
And strong in God, and Power of his might,
Put on our armes to fight most valiantly,
Faith, Hope, and Truth, with Patience, Iustice Right,
And with the spirituall Sword vndantedly doe fight.
12
Though, of our selues, we no more able are
These mightie Armes to weare and w [...]ild aright,
Than little Dauid was King Sauls to beare,
When he Goliah met in single fight;
Yet, if Gods power we consider right,
And set by all the worldly strength we haue,
Relying on his prouidence and might,
As Dauid, we may say, with courage braue,
Who me from Beare and Lyon, from all harme shall saue.
13
For from the Lord is all sufficiency,
Our Enemies in Christ we nothing feare,
But fight Gods Battailes most couragiously,
In whom we able to doe all things are:
And as he shame endur'd and crosse did beare,
So Souldiers of our valiant Generall,
We with vndanted resolution dare
Oppose the World, Flesh, Sinne, and Deuils all:
Whose Faith stands firme in Christ, what dread can him apall?
14
Though spirituall Enemies doe more abound
In number, Malice, Strength, and Policy;
Yet by these spirituall weapons we confound
Them all, triumphing on them valiantly:
This spirituall strength growes in vs inwardly,
As doth the new and inward Man reuiue,
Which stronger growes as our corruptions die,
And by the Fleshes weaknesse most doth thriue,
And when the Body's dead preserues our Soules aliue.
15
Our Soule, the subiect of true Fortitude,
Not giu'n by Nature, but infus'd by Grace,
The spirit of Man it is, that doth include
This most heroike Vertue: 'Tis not place,
Wealth and preferment, or a noble Race,
And Breeding, that doth raise so high the Mind,
To count all fading Obiects vaine and base,
And wholly be to heau'nly things inclin'd,
Whereby our strength aboue all earthly things we find.
16
True Fortitude is home eu'n from aboue,
And in Loues Court is of such high regard,
That none couragious are, but they that loue,
And of their valour hope for Loues reward.
Loue conquers all: oh! What can be compar'd
To mightie Acts of Loue? whose iealous ire
Consumes all that her Grace doe not regard,
Oh! what is stronger than Loues hot denre?
None e're without her did to noble acts aspire.
17
Loue, Fortitude her valiant Generall,
In all her spirituall Battels doth employ,
On whom these Graces wait, and follow all
To fight against our spirituall Enemy,
Long-Suffering, Patience, Magnanimitie,
Assured Faith, Hope, Constancy and Peace,
But most of all, shee loues Humilitie:
For as great [...] her glorie more increase,
So shee inclines to Meeknesse, and true Lowlinesse.
18
What is't that I haue not receau'd (saith shee?)
All help's from God; Mans strength is weake and vaine:
If he be for vs, Who can 'gainst vs bee?
Oh, who can to true Fortitude attaine,
But he that from aboue doth it obtaine?
Boldnesse therefore and Intimiditie,
Which leaues Gods glorie, seeking priuate gaine,
Is to true Fortitude an enemie,
As well as Cowardize and Effeminitie.
19
For as all Cowards timorous and faine,
Discourage Friends and hearten Enemies,
So foolish, rash, vnexpert, vnacquaint
With spirituall Battailes, and the policies
Of cruell Satan, and his complicees,
Doe desp'rately themselues and fellowes traine,
Vnarm'd where Satan in close ambush l [...]es,
Where some are stung, some poyson'd, and some slaine,
All as his capti [...]'d Slaues in bands hee doth retaine.
20
Thus those that on their owne strength doe relie,
And haue within them selues vaine confidence,
Proud Boasters oft Goliah-like defie
Their Enemies: but take a fall at length.
God onely is our Rocke of firme defence.
Beastly presumption 'tis for to depend
On fleshes arme, in things of consequence:
But deuillish madnesse 'tis, for to defend
Our spirituall strength, and as our owne it to commend.
21
This spirituall Pride of all most dangerous,
As bodily, in them doth harbour most,
Who are least valiant and couragious.
Thus Braggadochio himselfe doth boast,
To be fit Leader of a mightie Hoast;
And Merit-mongers out of foolish Pride,
Will merit more than their first Father lost,
And lay vp store, for many Soules beside,
Who for their money may to heau'n haue entrance wide.
22
(No floods of teares are able to disgrace
The resolution of braue Fortitude,
Which like pure Diamonds adorne her face.
And from her all hard-heartednesse seclude:
Oh, may mine eyes like Fountaynes bee endude
With floods in Warre my panting Soule to coole.
'Tis Satans policie first to exclude
From quenching waters the besieged Soule,
Then burn the town with fire, when he hath stopt the Pool [...].
23
When valiant Gideon went out to fight
With Midian, God made a Proclamation,
Who dreaded or did feare the Enemies might,
Returne should to their People and their Nation,
And shall we in this spirituall dimication,
Hope to withstand our ghostly Enemies,
Except our Hearts be strengthned 'gainst tentation,
To fight with Powers, Principalities,
And by true Fortitude to treade downe iniuries?
24
Wherefore the Sonne of Sirach, doth compare
The heart of Fooles to an high plast'red wall,
Which stormes of wind and winter cannot beare,
But shaking, tottering, at length doth fall;
Imaginations vaine his heart apall:
But a wise heart, that is established
By counsell, to a strong and stately Hall,
With Beames and Ligaments so coupeled,
As it of Winds and Tempests neuer stands in dread.
25
As Harts huge Hornes him profit not at all,
By reason of his faint and fearefull heart;
So Christian Armour yeelds defence as small,
If diffidence our Fortitude peruert,
And as none proudlier march than stately Hart,
In Summer faire of his prosperitie,
But if he heare a Dogge, or see a Dart,
Doth faint for feare and flyeth cowardly,
So doth the Man whom God doth Fortitude denie.
26
The heart of man's like Pilot in a ship,
Whose cunning in calme weather is vnseene,
But if Winds blow, and Waues to Heau'n vp skip,
And all in danger great of drowning beene,
Then both his skill and courage may bee seene:
Then though the Sailes be rent and Ship be torne,
He faints not till the wished Port he win:
So though our Flesh here's tortur'd and forlorne,
Yet by true Fortitude we to our Hau'n are borne.
27
As Branches of the Palme, the more opprest
With burthens, nearer Heau'n themselues doe raise;
So Fortitude in valiant Christians brest,
The more assaulted, merits greater praise:
And as those Boughes are stronger found alwayes,
That are oppos'd to Boreas boystrous blast,
Than those on whom the South and West wind playes,
So that Mans mind doth stand most firme and fast,
Who hath through greatest torments and tentations past.
28
Three wise men wrot:
3. Esdr. 4.
King, Women, Wine, are strong,
But aboue all, Truth beares the Victorie:
Earth great, Heau'n high, Sunnes course is swift and long,
Yet Truth contaynes all in's imensitie.
Earth, Heau'n, Sunne, all obey Truth chearefully;
To Truth I perfect Fortitude compare,
Both one: most perfect in the Deitie,
As Iustice, Loue, and other Vertues are,
God onely here to vs some sparkes of them doth share.
29
Now onely of this Sparke is my discourse,
This Vertue,
[...]
Manlinesse the Grecians call;
For they that ran not valiantly their course,
The Heathen scarse accounted men at all:
By Latines; Fortitudes originall
Comes from a Body strong, and valiant Mind;
They therefore count those most heroicall,
Who most in warre to valour are inclin'd,
Or whom most resolute 'gainst Fortunes stormes they find.
30
With them a Man of warre was seldome found,
Able in Peace to conquer Iniurie;
The godly in examples doe abound,
Of suffering and doing valiantly.
Let captiu'd Lot declare how valourously,
From mightie Kings him Abram succoured,
Which shewes his strength and magnanimitie,
But his mind's valour, when he suffered
Cold, Famine, Banishment, his owne Sonne slaughtered.
31
Most Princely Iacob with God wresteled,
And therefore better might with men preuaile,
Yet how was he by Laban iniured?
His brother Esan did his life assaile,
Yet strong in God his heart did neuer faile,
Not,
Gen. 32. 33.
when at Mahanim he met Gods Hoast;
And Esau, with foure hundred, did he quaile.
Of Ios [...]ahs valour may all Iudah boast,
But of them all herein may Da [...]id glorie most.
32
Apocryphall are Stories, not the Facts,
Of machabaeus and his Bretheren;
Whose noble Fortitude and valiant Acts,
Transcend the courage of all mortall Men.
Oh! wondrous prowesse which they shewed then,
For to defend their Lawes and Libertie,
Their Temples, Cities, Wiues, and Children,
From prophanation by Idolatrie,
And from the bondage of an Heathen enemie.
33
I might of Moses, Caleb, Gedeon tell,
Ieptha, Iob, Samson, Dauids Worthies three,
That through an Hoast drew Water from a Well;
Eu'n millions of examples you may see
Of Saints, which in Gods Booke our paternes bee,
As Children three which would endure the flame,
Before they would commit Idolatrie;
Of all the Apostles onely Paul I name,
Whose Fortitude in God deserues eternall fame.
34
What? are the Seruants greater than their Lord?
No: all the strength that did in them abound,
He of his fulnesse did to them afford,
In whom all perfect Fortitude was found:
Whom when he did conuerse with Men on ground,
No Deuill, Power, terror could dismay:
And that he might, at last, Hels powers confound,
His Life, on cursed Crosse, eu'n downe did lay:
Sad Night! But loe: His rising brings a ioyfull Day.
35
Which to sweet Nectar turnes our Cup of Gall:
Loe! This is true braue Fortitude of mind,
That as Christ chearefully did suffer all,
That God for our Redemption had assign'd;
So all our strength and will must be inclin'd,
All crosses valiantly to suffer here,
But where we them against Gods glorie find:
For with such iniuries Christ could not beare;
And therefore Merchants did with whips from Temple scare.
36
What? Shall I here all Woman-kind exclude,
As Subiects meane for this heroick Grace?
No: In the mind is seate of Fortitude,
And oft in Female brests obtaynes high place,
'Tis not proud Looks, mens Tire, stout Speech, bold Face,
Can Women for true Fortitude commend:
No Vertue like to Modestie doth grace
That Sexe, and best their Honour doth defend:
In this the brauest Women alwayes did transcend.
37
See faire Rebecca couer'd with a vaile;
Iudge Debora vnder an Oken tree;
Most modest Iudith durst the Head assaile
Of Holofernes: H [...]ster next I see
Bring Haman vnto shame for Mardochee:
Shall I name one that doth surmount them all?
Loe, our late Queene Elizabeth was shee,
Yet was most modest, shamefac't, Virginall,
All Female boldnesse Impudence, not Grace we call.
38
This
Woman-Man.
Androgune, Masculine-Foeminine,
Sometimes of Doubtfull, oft of Common Gender,
Who turn'd her face where Womanhood should shine
To bold out-facing: And her locks did tender
Vnto the
Cutter.
Scisers: Our Faiths great Defender,
Because shee was of Fortitude the scorne,
And Ape of Manhood, did so reprehend her,
As now all vertuous Ladies haue her lorne,
Forgotten, and disgrac'd, as shee were neuer borne.
39
Great Faiths Defender! who dost here defend,
As Faith, so Valour and true Fortitude;
Oh, were my Muse but able to commend
Thy Princely Heart, and Minds braue magnitude,
Wherewith th' Almightie hath thy brest indude;
Or tell the courage of thy valiant Sonne
Our Prince; which stretcheth to such amplitude,
That had my Song with his great Praise begun,
My Life on Earth had ended ere my Muse had done.
40
But we returne to Fortitude within,
By which we fight 'gainst spirituall enemies,
World, Deuill, Flesh, and our originall Sinne,
Hell, Empires, Powers, Principalities,
To our spirituall Peace all enmities:
Against these, for our safegard, we embrace
All spirituall Graces, as sure remedies;
Ah! how dare they looke Satan in the face,
That are quite destitute of all true sauing Grace?
41
Alas! What strength haue they then that depend
Vpon the Pope and his Supremacie,
Or hope his holy Water can defend
Them from this strong and subtile enemie:
Saints Reliques, Bulls, Beades, and such trumperie,
Are now the onely weapons they must weare;
Their Agnus Deies doe so terrifie
The Deuill, and away ill spirits scare,
For other spirituall Armour, now they neede not care.
42
How hope they to be able to withstand
The Serpents malice, and the Worlds despite,
Who lay by Armes, and loose and idle stand,
Not buckeling themselues vnto the fight?
As Armes were, like apparell, for delight,
Or for sport onely, and a glittering show,
These fainting hearts that are afraid to fight,
Vaine Fooles that neuer yet Hels strength did know,
Which at the first encounter them will ouerthrow.
43
Alas! eu'n too too many now a dayes,
Like Gallants of our time, make goodly show
In glitt'ring Armes, and bragge great might in Frayes;
But come where danger to their life may grow,
They then away both Armes and Weapons throw.
Thus they abuse the knowledge God doth lend,
Vnto their ruine and their ouerthrow,
Wanting true valour Truth for to defend,
And Christian Fortitude, to hold out to the End.
44
My onely wish is, euer to be strong
In God and in the power of his Might,
Casting off all things that doe not belong
Vnto the Christian Battaile I must fight:
Oh! who in warres can serue his Prince aright,
That doth himselfe with Worlds affaires entangle?
With spirituall Weapons we maintayne this fight,
And not with cunning at the Barre to jangle,
We here must fight for Life, and not for profit wrangle.
45
I here confesse mine inward strength is vaine,
Vnable to withstand such enemies,
That I to seeke out of my selfe am faine,
For helpe against Hels powr's and policies;
So many are my knowne infirmities,
I mine owne strength doe vtterly distrust,
Hoping thy Grace, that all our wants supplies,
Will strengthen me against Hell, Sinne, and Lust,
Since in no finite Power, but infinite I trust.
46
Oh, grant me firme on thine Omnipotence,
In crosses and afflictions to relie,
And wholy to renounce all confidence,
Mans strength, or hope in Princes, can supply:
Who, vnder shadow of thy Wings doe lie,
No forraine Power, nor inward dread need feare,
Thy strength is most seene in infirmitie,
In thee wee able to doe all things are,
By force of thy great Might we all aduenture dare.
47
God is my Refuge, Strength and Fortitude,
My Rocke, Shield, Buckler, and in whom I trust,
Who hath my Foes all vnto me subdu'd,
Making our Enemies to licke the dust.
Most firme defence vnto the Meeke and Iust;
All superstitious vanities are vaine,
Who put in God their confidence and trust,
Firme, stable, sure, like Sions Mount remayne,
No powres of Hell can snake where this foundation's layne.
50
Great is the Power wherein we doe trust,
A mightie Power and exceeding strong,
Able to raise our Bodies from the dust,
And to Eternitie our life prolong:
All pow'r from God, to God all doth belong,
Why then should'st thou my Soule distrust or quaile?
On him relie, and none can doe thee wrong:
Thine Heart and Conscience Satan may assaile,
But by Gods helpe, thou shalt against them all preuaile.
51
So by this mightie Power we shall at length
Be Victors, though Sinne seeme vs here to foile:
Lord, grant me this spirituall Pow'r and Strength,
That though my Body suffer here a while,
And like a Coward oft doth take the foile;
I may with courage so my Soule defend,
No Power me of spirituall Armes despoile.
Lord, grant I practise may, what I commend,
So I, with prayse my Booke and Meditation end.
52
Thus as one of the Bridegromes meanest Friends,
I to adorne the Bride doe offer here
These Ornaments: The gift no worth commends,
But He to whom the Widdowes mite was deare,
Because shee all her substance offred there,
Will well accept of this poore Offering,
That when I shall at that great day appeare
Before the Iudge, to giue my reckoning,
This time may be allow'd me for Gods honouring.
FINIS.