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 't is 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 'T is 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 wiâ—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 waâ—â— 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 â—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 Companioâ—â— 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 â—â—ight To weaken hers and make their owne part strong Yet shee the proâ—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 dâ—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 â—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 aâ—â—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 genâ—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 pâ—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 euâ—ry Towne and common Mart There is
of Weights and Measures but one sâ—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 â—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 ONâ— 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 acâ—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 Zaâ—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 â—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
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 'T were 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 'T is 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 theâ— 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 corraâ—â—â—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 Enâ—â—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 Louâ— 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
of Pride and Ambition Faire Dame Humilitie to emulate Whose onely pietie is superstition And by pretence of friendship couers hate Cain by her did worke his brotheâ—s fate Ioab slue Abner in the time of peace In Court shee styled is a trick of State In Church and Citie shee doth so increase For Catholique and Vniuersall shee doth prease 44 Nay goe vnto the meanest beggars cell And there as proud a heart you often find As those that vnder Cedar roofes doe dwell And did his purse but answere to his mind He would despise the proudest of mankind Where shall you see more Enuie Malice Strife Than is betweene the Seruant and the Hind Where more dissembling than twixt Man and Wife The Sword is not more keene than is the bloody Knife 45 Ambition How dost thou possesse the mind Of restlesse Man whilst in an idle vaine Which thou call'st Honour thou dost nothing find But vanitie and vexation for thy paine Know'st thou not Godlinesse is greatest gaine And that the Merchant was pronounc'd most wise That sold all that he had this Pearle t' obtaine Oh would'st thou seeke to buy this merchandize Humilitie is shee can helpe thee to such prize 46 Then ô my Soule couet Humilitie Dost thou seeke Knowledge Pleasure Wealth Promotion All these shee will thee bring assuredly Shee 's like the Master-spring that first giues notion To eu'ry wheele that in the Clocke hath motion Like Salt that sauours eu'ry dish we eate Shee 's Sugar sweetning eu'ry bitter Potion Promotion Knowledge Pleasure Wealth Drinke Meat Humility's all these and yet shee is not great 47 Oh neuer let me seeke to emulate Except in Goodnesse and with more desire To follow than in hope to adequate And like a Tree low planted neare the Mire Bring forth much Fruit not Fewell for the fire With little let me euer be content Patient of miseries for my sinnes require Than I haue had farre greater punishment And farre thy smallest fauours my deserts out went 48 For I confesse that too ambitiously I hunt for worlds entisements base and vaine Which clogge my Soule so that shee cannot flie Aloft where sound ioyes euermore remaine And though I basely thinke of gold and gaine Yet Honours glitt'ring shewes so daze mine eyes That still I 'm tainted with ambitious staine And wish I might to worldly honour rise But this in me the Flesh not Spirit doth deuise 49 For shee hath learn'd that not from East or West Promotion comes The higher one is plac't The greater cares and troubles him infest And as thou more or greater Talents hast The more thou art to count for at the last Thou art a Steward here 'T is not thine owne But as thee ' boue thy fellowes God hath grac't So must thy Faith and care ' boue theirs be showne We doe expect best Crops whereas best Seede is sowne 50 These things ô God! I aske doe not denie Let me depend vpon thy Prouidence In paine and ease losse and prosperitie My selfe submit with all obedience Vnto thy Will performe with diligence Charge publique priuate Let Humilitie Be vnto me a Rocke of sure defence Against Mens malice and Worlds iniurie And where my weaknesse failes let thy good Grace supply 51 Oh thou that Lazarus from Diues gate Didst into Abrams blessed bosome raise There to enioy eternall happy state That here on earth was humbled all his dayes Direct mine humble heart in all thy wayes The meeke in iudgement thou delight'st to guide Turne all I doe vnto thy glorious praise Preserue me from Ambition Enuie Pride And though with Lazar's sores in thy Loue let me bide 52 Thou hast ô Lord proclaymed Blessednesse To all the meeke in Heart and poore in Spirit Blest are the Meeke they shall the earth possesse The Poore eu'n now Gods Kingdome doe inherit Lord I acknowledge freely my demerit It is thy Grace whereby I am liue moue Thy humbling to the Crosse for me did merit That I should be exalted to thy Loue And liue with thee in blisse eternally aboue 53 I aske that which thy blessed Martyrs had Which here haue witness'd their Humilitie And of that cup of gall to taste were glad Which first their Master swallow'd willingly Thy Grace ô Lord which thou wilt not denie For they haue found it all-sufficient Humble me how thou wilt Abilitie Yet grant in sorrow to be patient And strength with Paul in paine or ease to be content 54 Grant me thy Grace but to conceaue the end And certayne fruits of my humiliation Then shall I plainely see and apprehend That it prepares me fit for exaltation And to make sure with feare mine owne saluation Whereby I may stand firme and confident 'Gainst wicked Men Hell Deuils and damnation Who neuer shall be able to preuent Thy loue in Christ which thou on humble men hast bent 55 Now for that thing which worldlings doe deplore I yeeld to thee most heartie laud and praise That thou art pleas'd to humble me therefore On earth that thou againe to heau'n might'st raise Oh teach me Lord to number so my dayes That I my life may labour to amend Oh teach me lowlinesse in all my wayes To thinke of my beginning and mine end Prince Beggar borne alike and to their graue descend 56 And since that sweet Humilities condition I haue so learned by this Meditation That now I hate Pride Enuie and Ambition With complements base subtile machination Grant me to follow Christs humiliation Who from the Crosse to Glorie did ascend Whose suffrings make a reconciliation For those that by true Faith him apprehend And after him in lowlinesse and meeknesse wend. 57 You may remember how I earst you told That when Humilitie had clear'd the score Whereby t'ambitious Pride my heart was sold Shee led me to Repentance who before The chiefe Iudge Iustice brought and my foule sore Discouer'd to my more humiliation Till Faith and Hope at Mercies seate therefore Did pleade Christs Blood my reconciliation But this I leaue vnto another Meditation MEDITAT III. Of Repentance 1 THe Highest that created first of nought A Chaos vast and out thereof did take The Earth whereof he noblest Creature wrought Eu'n Man and made all Creatures for his sake Him first pure iust and righteous did make But since their owne inuentions they obay And in a right path set their way mistake And as blind fooles and slaues haue gone astray Nor can without the true Light find againe the way 2 For whilst they doe yet in their sinnes remaine Their Soules in errour and in darknesse bide They know not how they should be borne againe For Sinne this mysterie from them doth hide And till Humilitie their trustie Guide Shall them to wholesome true Repentance leade They misse their ayme and striuing stray more wide Repentance quickneth men in sinne cleane dead And teacheth new-borne Babes in path of Life to tread 3 Shee is the Mid-wife that with keenest knife Our Nauell cuts whereby we cleaue to