A46819	----	The ages of sin, or Sinnes birth & groweth With the stepps, and degrees of sin, from thought to finall impenitencie. This text is an enriched version of the TCP digital transcription A46819 of text R213543 in the English Short Title Catalog (Wing J661A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A46819 Wing J661A ESTC R213543 99825899 99825899 30290 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46819) Transcribed from: (Early English Books Online ; image set 30290) Images scanned from microfilm: (Early English books, 1641-1700 ; 1795:33) The ages of sin, or Sinnes birth & groweth With the stepps, and degrees of sin, from thought to finall impenitencie. Jenner, Thomas, fl. 1631-1656, attributed name. Langeren, Jacob van, engraver. 9 leaves : ill. (metal cuts) s.n., [S.l. : 1655] Sometimes attributed to Thomas Jenner. An emblem book. The last plate is signed: Ja. v. L. fecit, i.e. Jacob van Langeren. Caption title. Imprint from Wing. Reproduction of the original in the British Library. eng Sin -- Early works to 1800. Emblem books, English -- Early works to 1800. A46819 R213543 (Wing J661A). civilwar no The ages of sin, or Sinnes birth & groweth. With the stepps, and degrees of sin, from thought to finall impenitencie. [no entry] 1655 571 5 0 0 0 0 0 88 D The rate of 88 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-11 Aptara Keyed and coded from ProQuest page images 2001-12 TCP Staff (Michigan) Sampled and proofread 2001-12 TCP Staff (Michigan) Text and markup reviewed and edited 2002-01 pfs Batch review (QC) and XML conversion THE Ages of Sin , or Sinnes Birth & groweth . With the Stepps , and Degrees of Sin , from thought to finall Impenitencie . Suggestion . Originall-Concupiscence Doth make Our Nature like a foule great-Bellyed Snake : For , wer not Sathan apt to tempt to Sin ; Yett , Lustfull-Thoughts would breed & brood , Within : But , happie , Hee , that takes These Little-Ones , To Dash their Braines ( Soone ) 'gainst repentant-St●nes . Rumination When lust hath ( thus ) Conceiu'd It brings forth Sin , And Ruminating-thoughts Its Shape begin . Like as the Beares oft-licking of her whelps . That foule deformed Creatures Shape much helps . The dangers great , our Sinfull thoughts to Cherish , Stop thire growth , or thy poore Soule will perish . DELECTATION . If , Sinfull Thoughts ( once ) nestle in mans heart , The Sluce is ope , Delight ( then ) playes its part : Then , like the old-Ape hugging in his armes , His Apish-young-One ; Sin , the Soule becharmes And , when our Apish impious-Thoughts delight us Oh , then , ( alas ) most mortally They bite us . CONSENT . For , where Sin workes Content , Consent will follow ; And , This , the Soule , into Sins Gulfe , doth swollow . For , as two ravning Wolves ( for , t is theire kinde ) To suck Lambs-blood , doe hunt with equall-minde : Even so , the Soule & Sin Consent , in One , Till , Soule & Body be quite overthrowne . Act . Sin and the Soule●●us , ha●ing stricken Hands , The Sinner ( now ) for Action ready stands ; And Tyger-like , swollowes-up , at One-bitt , What euer impious Prey his H●●●● doth fitt Committing Sin , with eager 〈◊〉 〈◊〉 Selling his Soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iteration . From eager-Acting Sin , comes Iteration , Or , frequent Custome of Sins perpetration ; Which , like great Flesh-Flies liting on ra●●-Flesh , Though oft beat-off , ( if not kild ) come afresh : Hence , Be'lzebub is term'd Prince of fflesh-fflies , 'Cause Sin , still , Acts , vntill ( by Grace ) It Dies . GLORIATION . Custome in Sin takes Sense of Sin away , This makes All-Sin seeme but a Sport , a play : Yea , like a rampant-Lyon , proud and Stout , Insulting , o're his Prey , staulking about , The Saucy-Sinner boasts & braggs of Sinne , As One ( oh woe ) that doth a Citty winne ... Obduration . When Sinne brings Sinners to this fearefull pass , What followes , but a hard Heart-Brow of brass ? A Heart ( I say ) more hard then Tortess-back , Which , nether Sworde nor Axe can hew or hack ; Iudgements nor Mercies , Treats nor threats can cause To leave-off Sin , To Love or feare Gods Lawes . FINALL-IMPENITENCY . And ( now , alas ) what is Sins last Extent ? A hard-Heart makes a Heart Impenitent . For , can a Leopard change his Spotted Skin ? No Nor a Heart accustom'd ( thus ) , his Sin . Then , Conscience , headlong , casts Impenitence . With horrid ffrights of Hellish Recompence . 
A01375	----	The mirrour of maiestie: or, The badges of honour conceitedly emblazoned with emblemes annexed, poetically vnfolded. H. G., fl. 1618. 1618 Approx. 55 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A01375 STC 11496 ESTC S102778 99838541 99838541 2923 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01375) Transcribed from: (Early English Books Online ; image set 2923) Images scanned from microfilm: (Early English books, 1475-1640 ; 1098:10) The mirrour of maiestie: or, The badges of honour conceitedly emblazoned with emblemes annexed, poetically vnfolded. H. G., fl. 1618. Goodyere, Henry, Sir, 1551 or 2-1629. [4], 63, [3] p. : ill. Printed by William Iones, dwelling in Red-crosse-streete, London : 1618. "To those noble personages ..", [A]2a, signed: H.G. Sometimes attributed to Sir Henry Goodyere. In verse. Signatures: [A]² B-I⁴. Last leaf contains "A catalogue of those names vnto whom this worke is appropriated". Variant: [A]2r contains dedication "To the Kings most excellent Maiestie"; [A]2 a cancel?. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Heraldry -- Early works to 1800. Emblem books, English. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MIRROVR OF MAIESTIE : OR , THE BADGES OF HONOVR CONCEITEDLY EMBLAZONED : WITH EMBLEMES ANNEXED , POETICALLY VNFOLDED . — Nec his Plebecula gaudet . LONDON , Printed by William Iones , dwelling in Red-crosse-streete . 1619. TO THOSE NOBLE Personages rancked in the CATALOGVE . MY feebler Muse farre too too weake to sing , Ha's got your Honours on her flaggring wing , And borne them to the loftiest pitch she may : Therefore ( submissiue ) she do's humbly pray , That when her tongue reeles , or Inuention haults , Your Fauours will giue crutches to her faults . Your LORDSHIPS in all dutifull obseruancie , H. G. ❧ A CATALOGVE OF THOSE NAMES VNTO WHOM this worke is appropriated . THE Kings Maiestie . The Queene . The Prince . The Lord Arch-Bishop of Canterburie . The Lord Chancellor . The Lord Treasurer . The Lord Priuie Seale . The Lord Admirall . The Duke of Lenox . The Marquesse of Buckinghame . The Lord Chamberlaine . The Earle of Arundell . The Earle of South-hampton . The Earle of Hertford . The Earle of Essex The Earle of Dorset . The Earle of Mountgomerie . The Viscount Lisle . The Viscount Wallingford . The Bishop of London . The Bishop of Winchester . The Bishop of Ely. The Lord Zouch . The Lord Windsor . The Lord Wentworth . The Lord Darcie . The Lord Wootton . The Lord Stanhope . The Lord Carew . The Lord Hay . The Lord Chiefe Iustice of the Kings-Bench . The Lord Chiefe Iustice of the Common-Pleas . The Lord Chiefe Baron of the Excheaquer . FINIS . TO THE KING . I R QVI MAL Y PENSE HONI SOIT THose ( mighty Soueraigne ) are your Graces text , Right King of Heralds , not to any , next : You might their mysticke learning blazon best , But you reserue your knowledge vnexprest : As being most peculiar to you : And yet because the people may allow That which concernes your selfe : Let me to them Vnlocke the value of this prizelesse Iem : The Lyons trebled thus , may represent Your equall fitnes for the Regiment Of this faire Monarchie : Brittaine then Which euer ha's bin stuft with valiant men , May fittest beare a Lyon , vrg'd to spoile : Your Irish Kernes , who neuer vs'd to toyle , Are in their silver-studded Harpe explain'd . These Splendent Beauties limm'd by Natures hand , By grace of Ancient Kings , made Royall flow'rs , But now thrice Royall made , by being Yours . EMBLEME 1 REX ✚ ET ✚ SACERDOS ✚ DEI ✚ VVHy be these marshal'd equall , as you see ? Are they dis-rankt , or not ? No : they should be Thus plac'd : for Common-weales doe tottering stand , Not vnder-propt thus by the mutuall hand Of King and Priest , by Gods and humane lawes : Divine assistance most effectuall drawes Kings to confesse , that t'heav'n they homage owe ; Which consequently leads a King to knowe , That , that Ambition's by dead Embers fir'd , Which ha's no ▪ beyond earth to heav'n aspir'd : Earth can but make a King of earth partaker , But Knowledge makes him neerest like his maker . For mans meere power not built on Wisdomes for t , Dos rather pluck downe kingdomes than support . Perfectly mixt , thus Power and Knowledge moue About thy iust designes , ensphear'd with loue ; Which ( as a glasse ) serue neighbour-Kings , to see How best to follow , though not equall thee . EMBLEME 2 NVLLVM BONVM INREMVNERATVM SEated on this three-headed Mountaine high , Which represents Great Brytaines Monarchie , Thus stand I furnisht t' entertaine the noise : Of thronging clamours , with an equall poyse : And thus addrest to giue a constant weight To formall shewes , of Vertue , or Deceit : Thus arm'd with Pow'r to punnish or protect , When I haue weigh'd each scruple and defect : Thus plentifully rich in parts and place To giue Aboundance , or a poore disgrace : But , how to make these in iust circle moue , Heav'n crownes my head with Wisedome from aboue . Thus Merit on each part , to whom 't is due , With God-like power disbursed is by you . TO THE QVEENE . OF all proportions ( Madam ) diuers dare Conclude that absolute , which is most square : Well may they proue that Theoreme : for I know Square Bodies doe the most perfection show : Perfection still consisting in this best , To stand more sure , the more it is supprest . Which speciall vertue chiefly doth belong Vnto square bodies , or right do's them wrong : Your Scutchion therefore , and the Honours due , May constantly support your Worth and You ; Whose life 's drawne out ( vnsoild with subiects hate ) By such a Samplar , none can imitate . EMBLEME 3. ❀ VNICA ✚ ETERNA ✚ AL ✚ MONDO ✚ HEre aboue number , doth one wonder sit ; But One , yet in her owne , an infinit : Being simply rare , no Second can she beare , Two Sunnes were neuer seene stalke in one Spheare . From old Eliza's Vrne , enricht with fire Of glorious wonders , did your worth suspire : So must , from your dead life-infusing flame , Your Multiplyed-selfe rise thence the Same : She whose faire Memories , by Thespian Swaines Are sung , on Rheins greene banks , and flowrie plaines . Thus Time alternates in its single turnes ; One Phaenix borne , another Phaenix burnes . Your rare worths ( matchlesse Queene ) in you alone Liue free , vnparalle'd , entirely One. TO THE PRINCE . C P ICH● DIEN YOur Princedome's Ensigne here ( Right-Royall Sir ) May pinion your vp-soaring thoughts , and stirre Them to a pitch of loftier eminence , Then can be reached by base vulgar sense . These Plumes ( charact'red liuely signifie Valour in warre , ioyn'd with velocitie . The blacke Prince ( bearing Plumes ) approues this true , When through the French he like win'gd-lightning flue , And pull'd downe liues about him to the ground , Till he himselfe with death had circled round ; His very looke did threaten publicke death : With every stroke fell from him , fled a breath . Arm'd in the confidence of his iust cause , Thus freely fearelesse his foes overthrowes . Those high-borne acts which from his valour flue , With new-additions are impress't in you . EMBLEME 4. POST ✚ NVBILA ✚ PHEBVS ✚ VVHen Peace ( suspecting he would warre inferre , ) Tooke Henry hence , to liue aboue with her , She bade Ioues Bird returne from 's quicke convoy Of his faire soule , left in Heav'ns lasting Ioy , And mildly offer to your Princely hands , This Embleme of soft Peace and Warlike bands : Both vvhich ( vs'd rightly ) their large cares extend . To gaine o're others , and their owne defend . Though all bright Honours did their Beauties shroud In his Ecclipse , like Phoebus in a cloud : Yet at your Rising , they more cleare againe Peept-forth , like Sun-shine after clouds and raine . And in your worth their worthinesse displayes To worthiest Princes ; as the Sun , his rayes . TO THE ARCH-BISHOP OF CANTERBVRY . HOw well these sacred Ornaments become One , who by earth walkes t' his celestiall home : The Staffe of Comfort this , to leane vpon , This , Pall of peace ▪ these , Crosses vndergone : How easily good men ( knowne well by this ) Lodge at the Inne of their eternall Blisse : These Fruits , are workes , from Bounty springing found , Perfuming Heau'n , & with Heau'ns bounties crown'd : These shadow'd fruits , but by a figure , shew The Ioyes of Paradise prepar'd for you . Saile thither with good speede then , yet make stay ; Good Angels guide you , y' are i' th Abbots way . EMBLEME 5. MORIR ✚ PIV ✚ TOSTO ✚ CHE ✚ MANCAR ✚ DI ✚ FEDE . THese Hands connext , engird Religion , Deciphring th' holy Concords vnison , Of faiths full harmony : this spiny pale Sharpe conflicts are , who still the Truth assaile : This Heart the Church is , th' holy Ghost being Center , Afflictions may surround , but cannot enter . You are the prime linke of this manuall chaine , Whereby Religion do's its strengthmaintaine : O! may the Reuerend Rest to you sticke fast , That Truth ( though long ) yet conquer may at last . TO THE LORD CHANCELLOR . THe North and Southerne Poles , the two fix'd Starres Of worth and dignitie , which all iust warres , Should still maintaine , together : be here met And in your selfe as in your Scutchion set : The halfe Moone 'twixt , threatens as yet no change , Or if she doe , she promises to range , Till she againe recouer what she lost : Your endlesse fame , ( so ) gaines your Bounties cost . EMBLEME 6. SVB ✚ VMBRA ✚ ALARVM ✚ TVARVM ✚ NEuer should any thinke himselfe so sure Of friends assistance , that he dares procure New enemies : for vnprouok'd they will Spring out of forg'd , or causelesse malice still . Else , why should this poore creature be pursu'd , Too simple to offend , a beast so rude . Therefore prouide ( for malice danger brings ) House-roome to find vnder an Eagles wings . You are this Eagle , whcih ore-shades the sheepe Pursu'de by humane wolues , and safe doth keepe The poore mans honest , though might-wronged cause , From being crushed by oppressions pawes . Faire Port you are , where euery Goodnesse findes Safe shelter from swolne Greatnesse , stubborne winds ▪ Eager to drench it : but that fearelesse rest Dwels in your harbour , to all good distrest . I bid not you prouide , you are compleate , The good for to protect , or bad defeate . TO THE LORD TREASVRER . HONI SOIT QVI MAL Y PENSE YOur sable Crescent might to some ( whose lips Speake ignorance ) portend a blacke Ecclipse : I rather thus discerne , how Time would shroud Your radiant Crescent in a sable Cloud : And hold those enuious , ignorant , or dull , That cannot see , your Crescent growing full . EMBLEME 7. QVI ✚ CVRAT ✚ VIGILANS ✚ DORMIT . THe carefull States-man , who the Key doth carie Of a a Kings Treasury , must not ( partiall ) varie : But to iust causes compasse still be ti'de : For Iustice ( vniust shutting ) opens wide , And lets in hard Opinion , to disgrace His Soueraignes selfe , his Person , and his place . Nor must he carelesse slumber : but thus keepe His lids vnshut-vp by soft-fingred Sleepe : And hold a Counsell with the saddest howres Of silent Night : and spend his purest powers In care , to render to whom dues belong , That Subiects may haue right , and Kings no wrong . But you ( Great Lord ) beare vp this waight of Trust. With a most easie Care , because most iust . TO THE LORD PRIVY SEALE . HONI SOIT QVI MAL Y PENSE THose dressings that adorne both parts of Nature , First , is exprest in this Maiesticke Creature : Next , in these Flowres of Light both which present Your Honours at full height of complement , And Clearnesse , which runnes through your noble Blood , Mixt with this two-fold tincture , Great and Good : What 's here but shadow'd then , by outward kind , Bedeckes the ●nner Roomes of your braue mind . EMBLEME 12. ET ✚ DEO ✚ ET ✚ PATRIAE ✚ VVHen ere thou draw'st out thy reuenging rod , Let be for Countrey , and the cause of God : Else thy Oblations will thy curses be , When thou encountrest with thine enemy . Nor is it sacrifice that can appease Gods wrath , vnlesse the mans obedience please More then his offering : for if his dull heart Thinkes he inricheth God in any part , By offering Hecatombs , he looseth all : Nay further yet , he giues a sword with all To Heau'ns high Iustice , by inuoking downe Reuenge , in lieu of Guerdon , or a Crowne . Such as were sacrifices once , such bee Our prayers still , and our true Sanctitie : Which is your In-mate , and familiar guest , More clearely seene in You , then here exprest . TO THE LORD ADMIRALL . HONI SOIT QVI MAL Y PENSE YOur sable mullet like a Starre in blacke , Shewes what our honour'd Admirall doth lacke : And shewes as if that Starre of Effingham , Were thus bemourn'd in a briefe Epigram : This may your Pole-starre be , most noble Lord , And guide you vnto that ( so much abhorr'd ) The mournfull , yet the blessed , Port of death , Blowne by the prayers of all good mens breath . EMBLEME 9. QVEL CHE DRITTO DA IL CIEL ✚ TORCER NON PVOSSI ✚ SVppose a Globe were fast'ned in the skie , With cordes depending on it quarterly , And men should striue by violence to wrest That cordage to what crooked forme they list , All wise men would conceiue them madly bent , Why should they else impossibles attempt ? And we may thinke it as absurd a drift In him , who craftily shall hope to shift When Fate forbids him , or shall hope to thwart The good intentions of an honest heart . For that which heau'n directs ( all ages see ) May iniured , but not diuerted be . Seeke then no further , honest meanings can Make a plaine minde best policy in man. TO THE DVKE OF LENOX . HONI SOIT QVI MAL Y PENSE VVHat neede I further striue to amplifie Your high-borne worths , and noble dignitie : Then by these beautious flowres , which declare : Your mind 's faire puritie , vnstain'd , and bare : These golden Buckles bordring them about , A Palizado , to keepe Foulenesse out . EMBLEME 10. NON MANCA AL FIN SE BEN TARDA . A VENIRE . THe Wolfe and Lyon once together met , And by agreement they their purpose set To hunt together : when they had obtainde Their bootie long pursude , the Wolfe refrainde No more then formerly , from greedinesse : The Lyon apprehending , that much lesse Might satisfie a beast no bigger growne , Thought all the purchase rather was his owne : And thought suppression of a beast so base Was Iustice , to preserue the common race Of harmlesse beasts ; then speedily he teares The Wolfe , to take away their vsuall feares . Eu'n thus when our great Monarch clearely saw , How that insatiate Wolfe of Rome did draw More riches to his coffers , then deare soules To Heau'n , he like this Lyon then controules His vsurpation , deeming him a slaue , Who more intended to deuoure , then saue . But you know best to follow , in free course , The Best in best things , and passe by the worse . TO THE MARQVESSE OF BVCKINOHAM . HONI SOIT QVI MAL Y PENSE ALL that we see is comely , and delights ▪ The eyes ; which still are pleas'd with pretious sights : And ( as your golden Scallops ) You appeare To promise ( that which we may value deare ) More then a glorious out-side , which containes . Meate , not to be disclos'd without due paines : Thus is it scarce to be imagin'd how Desert should paralell your worth , or You. EMBLEME 11. INVIDIA ✚ SVVM ✚ TORQVET ✚ AVTHOREM . THis glorious Starre attending on the Sunne , Having , from this low world , iust wonder wonne For brightnes ; Envie , that foule Stygian brand , T' extinguish it thrusts forth her greedie hand : To catch it from it s mounted moving place , And hurle it lower to obscur'd Disgrace : But while she snatches , to put out the flame , Foolishly fiers her fingers with the same . Who others glories striuet ' eclipse ( poore Elues ) Doe but drawe downe selfe-mischiefe on themselues . You waiting on the Sunne of Maiestie May that elamping Heliotropium be : Still bright in your Eclipticke circle runne , Y' are out of Envies reach , so neare the Sunne . Moue fairely , freely in your wonted Orbe , Aboue the danger of Detractions curbe , And her selfe-bursting Brood : sit there , contemne , Nay laugh , and scorne both their despight , and them . TO THE LORD CHAMBERLINE . HONI SOIT QVI MAL Y PENSE NOt because you are given to rage or spoile , Like rampant Lyonse , which deserue a Toyle : Nor yet because your gifts devided be , Do Lyons thus divide themselues in three : But ( when provok'd ) to shew you can resist , Or shew your courage when Your Honor list : Or thus in number they doe looke one way , To shew , what You command , your friends obey . EMBLEME 12. CANDIDA , ✚ SAL DA , ✚ ET ✚ IMMOBILE ✚ FIxt heere snow-vested Pietie remaines Al-pure , and in all pure , purg'd from the staines Of all false worship , chaste as aire , vntainted With the foule blemishes of that al-painted Proude Curtizan : nor wander do's her mind , Shee best content in Constancy doth find : To Alethea's pillar close she clings , Maugre the rapting straines Romes Syren sings : Who is athirst , and do's but touch her Cup , Drinkes , with delight , his soules saluation vp . Thus comprehends she ioyes , which most would buy At the high'st rate , in this one Constancy , So aboue others may your Honours shine , As past all others , do's this Forme Diuine , With her ingenuous Beames blaze bright in you , Who 's doubly gilt , with Her , and Learning too . TO THE EARLE OF ARVNDELL . HONI SOIT QVI MAL Y PENSE ON Gules you beare the figure of a Bend Betweene crosse crosselets fixt : which all intend Rightly to shadow Noble birth , adorn'd With valour , and a Christian cause , not scorn'd By any but by Infidels , and they Mistaking this , their hel-bred hate display . But to leaue shadowes , you ( substantiall ) shine With those good things , which make a man diuine . EMBLEME 13. PACE ✚ FERMEZZA , ✚ E ✚ FRVTTO ✚ ALL' ✚ ALME ✚ APPORTO . ✚ KNow ( honour'd Sir ) that th' heate of Princes loue , Throw'n on those reall Worths , good men approue , Doth , like the radiant Phoebus shining here , Make fruitfull vertue at full height appeare : T'illustrate this in you , were to confesse How much your Goodnesse doth your Greatnesse blesse , By its owne warme reflexe : Thus both suruiue , And both i' th Sunne of Royall fauour thriue . O may's reuerberating rayes still nourish . Your noble Worths , and make your Vertues flourish . TO THE EARLE OF SOVTH-HAMPTON . HONI SOIT QVI MAL Y PENSE NO storme of troubles , or cold frosts of Friends , Which on free Greatnes , too too oft , attends , Can ( by presumption ) threaten your free state : For these presaging sea-birds doe amate Presumptuous Greatnes : mouing the best mindes , By their approach , to feare the future windes Of all calamitie , no lesse then they Portend to sea-men a tempestuous day : Which you foreseeing may before hand crosse , As they doe them , and so prevent the losse . EMBLEME 13. IN ✚ VTRAQVE ✚ PERFECTVS ✚ VVHat coward Stoicke , or blunt captaine will Dis-like this Vnion , or not labour still To reconcile the Arts and victory ? Since in themselues Arts haue this quality , To vanquish errours traine : what other than Should loue the Arts , if not a valiant man ? Or , how can he resolue to execute , That hath not first learn'd to be resolute ? If any shall oppose this , or dispute , Your great example shall their spite confute . TO THE EARLE OF HERTFORD : THese Lyons gardant wisely seeme to take The name of gardant , for the flowers sake : As if they kept the flower-de-luces thus From them , who any way obnoxious , Might gather them : it is a noble part , To keepe the glories purchas'd by desert . EMBLEME 12. VNVM ✚ COR ✚ VNVS ✚ DEVS ✚ VNA ✚ RELIGIO ✚ THis Triple Close , if dis-united , none : But knit by faith , an indiuiduall One. Standing vnmoou'd , like an heroicke rocke , Affronts the batt'ries of fierce Enuies shocke . God , Heart , Religion , these , One , made of three , Ioyn'd in vnseuer'd threefold Vnitie , Royall paire-royall ( see ) three are the same , He that hath this paire-royall wins the game . View , how this heart , and how these hands agree , Whose heart , and hands are one , thrice happy hee . And though two hands , yet but one are these two , Both doe the same , and both the same vndoe . Concord makes in a million , but one heart , Whereat sterne Hate may leuell her fierce dart , And deepely wound too , yet cannot that wound Disanimate , or her free thoughts confound : But with a double Valour she vp-beares Such hearts , aboue the stroke of baser feares . Thus you within haue rais'd vp such a fort , As keepes out Ills , and doth your good support . TO THE EARLE OF ESSEX . THe chiefest of this Scuchion comprehends Three Torteaux , which vnto all commends A firme and plenteous liberality , Proper to you , and to your familie : And this one vertue , in you ( cleare as day ) All other vertues elements display . EMBLEME 16. QVIS ✚ CONTRA ✚ NOS ✚ NO wild , or desperate foole can hence collect Proofe to applaud his vice , or to protect : Nor can this Figure civill warre portend , Whither oppose , or whither it defend : But auntient Valour , that which hath advanc'd Our Predecessours , ( while fine Courtiers danc'd ) That 's heere infer'd , to re-informe the mind By view of instances , wherein we find Recorded of your Auncestrie , whose fame Like forked thunder , threaten'd cowards shame ; Who fearing , lest on their debosh'd base merit , Heav'n should drop Bolts , by a flame-winged spirit . TO THE EARLE OF DORSET . T Is true , your various Bend thus quarterly Describ'd , poynts out the great antiquitie , Of Honour , and of Vertue truely claim'd By You , who haue preseru'd them free , vnmaim'd . Let none that 's generous thinke his time ill spent , To imitate your Worths so eminent . EMBLEME 17. D'ODORE ✚ IL ✚ MONDO ✚ E ✚ D'ACVTEZZA ✚ IL ✚ GIELO . ✚ THe world whose happinesse , and cheife delight , Nay more , whose ▪ Wisedome lies in Appitite , Rather then Knowledge ; claimes the largest share Of that which pleaseth most : nor doth it care To comprehend a higher mysterie : And therefore well doth nature dignifie Th' ascending point , with heau'ns neere neighbour hood Leauing to earth what 's great , to heau'n what 's good . Which you perceiuiug , wisely doe bestow , Your thoughts on Heav'n , your wealth on things below . TO THE EARLE OF MOVNTGOMERY . HONI SOIT QVI MAL Y PENSE THe Crescent to a second House belongs , The golden Crescent ( worth a Poets songs ) Well appertaines vnto thy House and thee , Thou Arch-supporter of Mountgomery . For not the vaprous breath of bad report , Can cloud the splendour thou deseru'st in Court : But as in gold no rust can finde a place , So hath thy Crescent no enforc'd disgrace . EMBLEME 18. MVSICA ✚ DII ✚ PLACANTVR ✚ MVSICA ✚ MANES . AS busie Bees vnto their Hiue doe swarme , So do's th'attractiue power of Musicke charme All Eares with silent rapture : nay , it can Wilde Reason re-contract , diuorc'd from man. Birds in their warblings imitate the Spheares : This sings the Treble , that the Tenour beares : Beasts haue with listning to a Shepheards lay , Forgot to feed , and so haue pin'd away : Brookes that creepe through each flowr-befretted field , In their harmonious murmurs , musicke yeeld : Yea , senselesse stones at the old Poets song , Themselues in heapes did so together throng , That to high beauteous structures they did swell Without the helpe of hand , or vse of skill : This Harmony in t'humane Fabricke steales : And is the sinewes of all Common-weales . In you this Concord's so diuinely placed : That it by you , not you by it is graced . TO THE LORD VISCOVNT LIS●E . HONI SOIT QVI MAL Y PENSE LEt there be no addition , this alone Will make an Embleme , and a perfect one . Conceiue it thus then : A Darts forked head Apt to endanger , though not striking dead . Such is , or should be every noble mind , Prepar'd like this in most resolued kind To wound , or kill offensiue iniury , And though vnurg'd , yet threatens dangers nie . EMBLEME 19. ORDINE ✚ TEMPO ✚ NVMERO ✚ EMISVRA ✚ HEre Sience do's in contemplation sit , Distinguishing by formes , the soule of wit : Knowing , perfection ha's no proper grace , If wanting Order , Number , Time , or Place : The Theoricke and Practicke part must be As heate and fire : the Sunne , and Claritie : Such twins they are , and such Correlatiues , As the'one without the other seldome thriues . How can a man the feates of Armes well doe , If not a Scholler , and a Souldiour too ? If either then be missing in 's due place , Defect steps in , and steales from all their grace : On good acts you employ the practicke part , The Theory lies lodg'd within your heart . TO THE LORD VISCOVNT WALLINGFORD . HONI SOIT QVI MAL Y PENSE VVEll may you neuer find the want , or loss Of that most hallowed , and instructing Crosse , On which our Saviour di'de : for these will shew The many blessed thoughts of that , in few : Heere you may over-looke the world , and see Nothing so plentifull , as crosses be : Thence you may take occasion to prepare Your soule , to beare those that worse crosses are . These are the badges of Your noble brest , That will conduct You to heave'ns quiet rest . EMBLEME 20. SOTT ✚ HVMANO ✚ SEMBIANTE ✚ EMPIO ✚ VENENO ✚ THus playes the Courtly Sycophant , and thus Selfe-pleasing Sinne , which poysons all of vs : Thus playd the whore whome the wise King describes : Thus he who rayles at , and yet pockets bribes : Thus playes the Polititian , who will smile , Yet like this Serpent sting your heart the while . Bung vp thyne eares then , or suspect the harme , When sweete Cyllenian words begin to charme . But you , can these vnmask by knowing best How to keepe such from lurking neere your breast . TO THE BISHOP OF LONDON . TWo swords there be , which all Diuines should take , E're they this victory can perfect make : Preuailing Language is a powerfull one , Zeale for the truth , the other : these haue done More noble acts , then warre could euer boast : Both are in your Field found , though else-where lost . EMBLEME . 21. ME thinkes ( Right Reuerend ) here you silence Viewing this Embleme , & it thus bespeake : ( breake . Ride on Triumphing , make a glorious shew , Catch those , who onely but thy Out-side know : Hold forth thy witching Cup , aduance thy Crowne , And ' Mounted thinke thy selfe past pulling downe : Yet after all , thou canst be prou'd no more , Then a deluding , and deluded whore . TO THE BISHOP OF WINCHESTER . THe Sword and Keyes to Church-men beene bequeathed , Since Paul and Peter were of life bereaued : The Keyes , a type of Prayers , which unlocke Heau'ns glorious gates , to let in those that knocke . The Spirits zealous , and soule-sauing Word , Is shadow'd by the sinne-subduing Sword : Of Word and Sword th'incorporate qualitie Ha's power to heaue base earth aboue the skie . Your powerfull , and victorious elegance , Which ouercomes bold vice and arrogance , Do's proue , no weapons to the Church belong , But such as Heau'n makes to encounter wrong : Nor do's your Gentry differ : Lozenges Are curing Cordials : Gentrous thoughts like these . EMBLEME 22. SERO ✚ IVPITER ✚ DIPHTHERAM ✚ INSPEXIT ✚ BEhold , on what the Romaine Faith consists : So tost by Errours winds ; so lapt in Mists ; That their Arch-pilot scarse can rule the sterne ▪ He lackes foundation , therefore still to learne How to make 's Ship his Harbour . O I wonder Th'ore burden'd Vessell crackes not quite asunder , And sinkes not downe , opprest by its owne weight , With sinfull soules so stuft , and over-freight . The high Auenger ( though he seemes to faile ) With winged wrath will split their proudest saile . Heau'ns yron-hand ( most slowly heau'd aloft ) Falls quicke , dead-sure , and home , although not oft . All wish , for their sakes of Romes simpler sort , That you might steere their vessell to the Port : TO THE BISHOP OF ELY . HOw much more better may you challenge these , Then all your Predecessors , who in ease , And sloath ( you being consider'd ) did neglect That which deserues a Crowne , or good respect : These then the Heralds may thinke rather due , Not to your place of state , but vnto you . EMBLEME 23. VNVM ✚ ET ✚ ALTERVM ✚ DIVINVM ✚ REligion still its owne , cannot be lost , Nor from it selfe diuorc'd , though to the most , Who iudge by guesse and slight formality , There might appeare schisme in Diuinity : When not Diuinity , which cannot change , But humane reason to schismes vild doth range : For so the fruites of diuers plants may seeme Diuers in quality : and men may deeme Nature hath err'd in such a serious course , When both consider'd be the same in force . You , that best iudge of Schismes , can clearely see , Error term'd Truth , and Truth term'd Heresie . TO THE LORD ZOVCU : SEe , how a worthy spirit not imployde May seeme to lookers on , or vaine , or voyd : These golden peeces thus vnshap't , vncoin'd , Seeme as if worth and they were quite disioyn'd : When brasse or copper being stamp't or fram'd Into the shape of plate , is oft misnam'd , And oft mistaken for the purest gold : But you are ever actiue , and vnfold Your pretious substance , that your selfe may take , Honours true stampe ; what 's counterfeite forsake . EMBLEME 24. CHIARO ✚ QVIETO ✚ PROFONDO ✚ E. ✚ DIVINO . HEere Phoebus and the Sacred Sisters sit , Chiefely attending Harmonie , and Wit : Who stay to heare the dying Swans to sing Sad Epods ; riding on the Thespian Spring . Heere the Wingd-Horses hoofe digs vp that Well Whence gurgle streames of Art , and sacred Skill . Divines ( like Pegasus ) divinely mooue In Man , springs of profound , and precious loue To heav'nly Wisedome ; who t'ech passing by , Poynts out the path-way to Eternitie . And whilst You doe your noble thoughts confine To what Divines preach , You become Divine . TO THE LORD WINDSOR . ME thinkes , I see in this , the true estate Of man still subiect to a lucklesse fate : As if the greatest Crosse did represent The generall curse , which even all over went. From Adam to his wretched progeny : The lesser Crosses which accompany The greater , be each severall haplesse chance : And all together shew , that ignorance Is irrecoverably blind , where none Prevents what happens thus to every one . But You doe well support the waightiest crosses With Patience , and esteeme them but light losses . EMBLEME 25. PACE ✚ A ✚ GLIELETTI ✚ E ✚ GVERRA ✚ A ✚ GLIEMPI ✚ E ✚ REI . YEe , whose blind folly doth not so maintaine A former choice , but yee may chuse againe : And yee , whose innocence ( not knowing yet The worse from better ) carelesly doth let Both rest vnchosen : now begin to make Your new , or first choise , and heere wisely tak e The patterne : if you would encline to Peace , Loue bookes with Vertue stor'd , so will decrease Your troubles : those will bring such powerfull fame , As shall the sternest Lyon soonest tame . Experience leades thee to this certaine choice , Chuse then at first , to grieue , or to reioice . You haue already chosen true Content : Nor needs your Honour euer to repent . TO THE LORD WENTVVORTH . LEopards haue euer ranked bin among Those nobler beasts , which are both swift & strong . Swiftnes alludes to a dexteritie , Or quicke dispatch without temeritie . Their Strength alludes to Iudgement which indures , When flashing Wit no long delight assures . Make these your owne , and then you beare display'd , Your Scutchions morrall , in your selfe pourtray'd . EMBLEME 26. IOVIS ✚ APOLLINIS ✚ ET ✚ MINERVAE ✚ IOue , Phoebus , and Minerua were assign'd , To be the three chiefe ornaments of mind . Ioue figur'd Prouidence , Minerua , Wit , Phoebus , Content : and all that purchas'd it Well are they seated in a holy place , To shew the Continent of all , is grace : It seemes that you haue well consider'd thus : The fair'st of titles is , Religious . TO THE LORD DARCIE . THese health-preseruing leaues thus inly fixt Amongst the Crosselets ; shew , heau'ns fauours mixt With all calamities that seaze on man , If patiently he entertaine them can . To find cure then for Crosses , looke aboue : See , ill made well by heau'ns all-curing loue . EMBLEME 27. ET ✚ TENEBRAE ✚ FACTAE ✚ SVNT ✚ SLeepe , being the type of death : darknesse must be The shade of that , which we euanisht see : Men so departed , that it may be said , A Bird , as well , as such a man , is dead : Chase , while thou liu'st , the cloudes of death away : Or dying , neuer looke to see more day . You haue on earth , so studied heau'ns delight , That you can neuer be obscur'd : though night Should threaten to obscure noone-day , yet will Your Noble mind vanquish deaths darkest ill . TO THE LORD WOTTON . SEtled afflictions may be well express't Vnder this forme of Crosses , which men blest Haue still indur'd to proue their patience : But I would rather in another sence Haue this appli'de to such a man , whose vowes Haue fixt him to the faith Christs Church allowes : And such a man ( scorning vngrounded wrongs ) Are you , to whom this fixed Crosse belongs . EMBLEME 28. TEMPVS ✚ CORONAT ✚ INDVSTRIAM . TH' ascending Path that vp to wisedome leades Is rough , vneuen , steepe : and he that treades Therein , must many a tedious Danger meet , That , or trips vp , or clogs his wearied feet : Yet led by Labour , and a quicke Desire Of fairest Ends scrambles , and clambers higher Then Common reach : still catching to holde fast On strong'st Occasion , till he come at last Vp to Her gate , where Learning keepes the key , And lets him in , Her best Things to suruay : There he vnkend ( though to himselfe best knowne ) Takes rest , till Time presents him with a Crowne : In quest of this rich Prize , your toyle 's thus graced : Euer to be in Times best Border placed . TO THE LORD STANHOPE . THis enterchang'd variety of Furre , And naked quarters , fitly doe concurre . To shew the seasonable contenting store That rich wise men inioy , alike with poore : Both are prouided ( lest they might take harme ) To keepe their innocence , both safe and warme . EMBLEME 29. BIS ✚ INTERIMITVR ✚ QVI ✚ SVIS ✚ ARMIS ✚ PERIT ✚ IMagine heere , Christ strongly fortifi'd , Against the Popes bold herefie and pride : And thinke , whilst his Accomplices combine The Castle of Christs truth , to vndermine ; A flame breakes forth , which doth consume them all : So seeking his , they meete with their owne fall . And thus whilst heretickes ( like wretched elues ) Out-stare the Truth , they doe condemne themselues , Subiected to the twofold victory Of Truth , and of their owne impietie . Take refuge then , in Heau'ns eternall rest , And see Christs foes against themselues addrest . TO THE LORD CAREVV . THe noblest parts of Wisedome , as cleare wit , High Courage , and such vertues kinne to it : Should ever be proceeding , and goe on Forward , as seeme these Lyons ; vrg'd of none . So ( like to these ) You keepe a passant pace , Till Wisedome seate You in your wished place . EMBLEME . 30. VIRTVS ✚ VNITA ✚ FORTIOR ✚ FOrces vnited geminate their force , And so doth vertue : never should remorse Nor obstacle restraine that man , who may Strengthen his vertues by a noble way : Who cannot perfect be , needes not repent To add his owne t' anothers President . And he that is entire may therewithall , By others helpe proue more effectuall . So helpe me Learning , as I doe not know , Where I this Embleme fitter may bestowe . TO THE LORD HAYE . BEauties chiefe elements of White and Red Is all that in your Coate is figured : Nor is it needfull , any thing should be Added to this most copious mysterie : Gules vpon Argent to conceit are playne , And pourtray out a life without all staine . EMBLEME 31. MERITVM ✚ SIBI ✚ MVNVS ✚ SEe Bountie seated in her best of pride , Whose fountaines never ebbe , ever full tide At every change : see , from her streaming heart , How rivulets of Comfort doe impart To Worth dryde vp by Want ; and to asswage The drought of Vertue in her pilgrimage . Looke , how her wide-stretcht , fruit-befurnisht hand Vnlockt to true Desert , do's open stand : But if she should not be Deserts regarder , Yet is it , in itselfe , it s owne rewarder . This Emblem 's not presented ( Noble Sir ) Your bounteous nature to awake , or stir : For you are Bounties Almner , and do's know , How to refraine , destribute , or bestow . TO THE THREE LORDES CHIEFE IVSTICES . BY these life-lengthning Lozenges , are show'n Cares to cure Ills , by times corruption grow'n ▪ To comfort Vertues heart , at point to die Of a Consumption , and doth bed-rid lie : This Starre , that Iustice is , which is not blind , ( As th' ancient Hieroglyphickes her defin'd ) But searcheth out with quicke discerning eye Th'hard difference twixt Faith and Fallacy . These Birds , as yet vnlearnt to light on earth , Figure that Iustice , which from Heau'n ha's Birth , And scornes to looke so low , as base respect Of its owne priuate ends , and Truth neglect . Care , Truth , and Iustice thus vnite , we see Make in their Goodnesse mixt , a Sympathy , On whose ioynt pinions the Realmes Peace vp-towres T' her Chaire of State , subsisteted by your powres . EMBLEME 32. SIC ✚ VBIQVE ✚ SHe that illuminates the midnight , may Be well admitted to take rest all day : Yet haue our antique Poets rather made Night-wandring Luna t' haue a daily Trade ; Reporting , that by day she takes delight To hunt wilde creatures , and then shines at night : Teaching ( or I mistake ) how Magistrates Should quell Disorders in all ciuill States . In darknesse they should watchfull insight keepe , To hunt out Vice , when men are thought asleepe : For Mischiefe ( as in darknesse ) skulkes disguis'd , And therefore needs some watchfully aduis'd , Who hauing sented out this secret game , May then pursue them to a publicke shame . But your deepe wisedomes , better know , then this , What in our Common-weale most needfull is . 
A10263	----	Hieroglyphikes of the life of man. Fra: Quarles Quarles, Francis, 1592-1644. 1638 Approx. 52 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A10263 STC 20548 ESTC S115518 99850737 99850737 15962 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10263) Transcribed from: (Early English Books Online ; image set 15962) Images scanned from microfilm: (Early English books, 1475-1640 ; 934:2) Hieroglyphikes of the life of man. Fra: Quarles Quarles, Francis, 1592-1644. Marshall, William, fl. 1617-1650, engraver. [8], 61, [3] p. : ill. (metal cuts) Printed by M. Flesher, for Iohn Marriot, London : 1638. In verse. The title page is engraved except for the imprint. The first leaf and the last leaf are blank. The second leaf bears "The minde of the frontispeece" and license statement. Thirteen of the fifteen engravings are signed "Will. Marshall. sculpsit"; title page and remaining two engravings are unsigned. Variant: illustrations of hierogliphs VII and X (C1v and C7v) interchanged; error corrected by cancel slips. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Emblem books -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-04 Aptara Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Emma (Leeson) Huber Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion The minde of the Frontispeece . This Bubble's Man : Hope , Feare , False Ioy and Trouble , Are those Foure Winds which daily toss this Bubble . Hieroglyphica haec de vitâ hominis perlegi , & digna censeo quae typis mandentur . Ian. 9. 1637. Tho : Wykes R. P. Episc. Lond. Capell . domest . Hieroglyphikes of the life of Man. LONDON , Printed by M. Flesher , for Iohn Marriot . 1638. TO THE RIGHT HONORABLE both in blood and virtue ; and most accomplisht LADIE , MARY , COVNTESS OF DORSET ; LADY GOVERNESS to the most Illustrious , CHARLES , Prince of great BRITAIN , and IAMES , Duke of YORKE . Excellent Lady , I Present these Tapours to burne under the safe Protection of your honorable Name : where , I presume , they stand secure from the Damps of Ignorance , and blasts of Censure : It is a small part of that abundant service , which my thankfull heart owes your incomparable Goodness . Be pleased to honour it with your noble Acceptance , which shall bee nothing but what your owne esteeme shall make it Madam Your La pps . most humble servant FRA : QUARLES . To The Reader . IF you are satisfied with my Emblems , I here set before you a second service . It is an Aegyptian dish , drest on the English fashion : They , at their ●easts , used to present a Deaths-head at their ●econd course ; This will serve for both : You need not feare a surfet : Here is but ●●ttle ; And that , light of digestion : If it but ●lease your Palate , I question not your sto●ack : Fall too ; and much good may 't doe ●ou . Covivio addit Minerval . E. B. Rem , Regem , Regimen , Regionem , Relligionem , Exornat , celebrat , laudat , honorat , amat . BENEVOLUS . Sine Lumine inane . Behold I was shapen in Iniquity , and in sin did my mother conceive me . PSAL. 51. 5. MAn is mans ABC : There is none that can Reade God aright , unless he first spell Man : Man is the Stayres , whereby his knowledge climes To his Creator ; though it oftentimes ●tumbles for want of light , and sometimes tripps ●or want of carefull heed ; and sometimes slips Through unadvised hast ; and when at length ●is weary steps have reach'd the top , his strength Oft fayles to stand ; his giddy braines turne round , And Phaëton like , falls headlong to the ground : These stayres are often darke , and full of danger To him whom want of practice makes a stranger To this blind way : The Lamp of nature lends But a false Light ; and lights to her owne ends : These be the wayes to Heav'n ; These paths require A Light that springs from that diviner fire Whose humane soule-enlightning sunbeames dart Through the bright Crannies of th' immortall part . And here , thou great Originall of Light , Whose error-chaceing Beames do unbenight The very soule of Darkness , and untwist The Clouds of Ignorance ; do thou assist My feeble Quill ; Reflect thy sacred Rayes Vpon these lines , that they may light the wayes That lead to thee ; So guide my heart , my hand , That I may doe , what others understand : Let my heart practice what my hand shall write ; Till then , I am a Tapour wanting light . This golden Precept , Know thy selfe , came downe From heav'ns high Court ; It was an Art unknowne To flesh and blood . The men of Nature tooke Great Iournies in it ; Their dim eyes did looke But through a Mist ; Like Pilgrims they did spend Their idle steps , but knew no Iournies end : The way to Know thy selfe , is first to cast Thy fraile beginning , Progresse , and thy Last : This is the Summe of Man : But now returne And view this Tapour standing in this Vrne : Behold her Substance , sordid , and impure , Vseless and vaine , and ( wanting light ) obscure : T is but a Span at longest , nor can last Beyond that Span ; ordain'd , and made to wast : Ev'n such was Man ( before his soule gave light To his vile substance ) a meere Child of night ; Ere he had life , estated in his Vrne , And markt for death ; by nature , borne to burne : Thus liveless , lightless , worthless first began That glorious , that presumptuous thing , call'd Man. St. AUGUST . Consider ô man what thou wert before thy Birth , and what thou 〈◊〉 from thy birth to thy death , and what thou shall be after death : ●ou wert made of an impure substance , cloathed and nourished in thy ●●thers blood . EPIG . 1. ●●rbeare fond Tapour : What thou seek'st , is Fire : ●hy owne distruction's lodg'd in thy desire : ●hy wants are farre more safe than their supply : ●e that begins to live , begins to die . Nescius vnde . Will : Marshall . sculpsit . And God said , Let there bee light ; and there was light . GEN. 1. 3. ●His flame-expecting Tapour hath , at length , Received fyre ; and , now , begins to burne : 〈◊〉 hath no vigour yet , it hath no strength ; Apt to be puft and quencht at ev'ry turne : It was a gracious hand that thus endow'd This snuffe with flame : But marke , this hand doth shroud ●●●elfe from mortall eyes , and folds it in a Cloud . 2. ●●is man begins to live ; An unknowne flame Quickens his finisht Organs ; now , possest ●●th motion ; and which motion doth proclaime An active soule , though in a feeble brest : But how , and when infus'd , ask not my Pen ; Here flyes a Cloud before the eyes of men : ●●●n not tell thee , how ; nor canst thou tell mee , when . 3. as it a parcell of celestiall fire , ●nfus'd , by Heav'n , into this fleshly mould ? 〈◊〉 was it ( thinke you ) made a soule entire ? Then ; was it new created ? Or of old ? Or is 't a propagated Spark , rak'd out From Natures embers ? While we goe about . reason , to resolve , the more we raise a doubt . 4. ●t be part of that celestiall Flame , ●t must be ev'n as pure , as free from spot 〈◊〉 that eternall fountaine whence it came : ●f pure , and spotless ; then , whence came the blot ? It selfe , being pure , could not it selfe defile ; Nor hath unactive Matter pow'r to soile ●●r pure and active Forme , as Iarrs corrupt their Oyle . 5. Or , if it were created , tell me , when ? If in the first sixe dayes , where kept till now ? Or , if the soule were new created , then Heav'n did not all , at first , he had to doe : Six dayes expired , all Creation ceast , All kinds , even from the greatest to the least Were finisht , and compleat , before the day of Rest. 6. But why should Man , the Lord of Creatures , want That priviledge which Plants and Beasts obtaine ? Beasts bring forth Beasts , the Plant a perfect Plant ; And every like brings forth her like againe : Shall fowles , and fishes , beasts and plants convey Life to their issue ? And Man lesse than they ? Shall these get living soules ? And Man , dead lumps of clay 7. Must humane soules be generated then ? My water ebbs ; behold , a Rock is nigh : If Natures worke produce the soules of men , Mans soule is mortall : All that 's borne must die . What shall we then conclude ? What sun-shine wil● Disperse this gloomy cloud ? Till then , be still , My vainely striving thoughts ; Lie down , my puzzl'd quil● ISODOR . Why doest thou wonder , ô man , at the height of the Starres ? or 〈◊〉 depth of the Sea ? Enter into thine owne ●oule , and wonder there . The soule by creating is infused ; by infusion , created . EPIG . 2. ●hat art thou now the better by this flame ? ●hou knowst not how , nor when , nor whence it came : ●oore kind of happiness , that can returne ●o more accompt but this , to say , I burne ! Quo me cunque rapit . Will : Marshall . sculpsit . The wind passeth over it and it is gone . PSAL. 103. 16. NO sooner is this lighted Tapour set Vpon the transitory Stage Of eye-bedarkning night , But it is straight subjected to the threat Of envious windes , whose wastfull rage Disturbs her peacefull light , And makes her substance wast , and makes her flame lesse bright . 2. No sooner are we borne , no sooner come To take possession of this vast , This soule-afflicting earth ; But Danger meets us at the very wombe , And Sorrow with her full mouthd blast , Salutes our painefull birth , To put out all our Ioyes , and puffe out all our mirth . 3. Nor Infant Innocence , nor childish teares , Nor youthfull wit , nor manly power , Nor politick old age , Nor virgins pleading , nor the widows prayers , Nor lowely Cell , nor lofty Tower , Nor Prince , nor Peere , nor Page Can scape this common blast , or curb her stormy rage . 4. Our life is but a pilgrimage of blasts ; And ev'ry blast brings forth a feare ; And ev'ry feare , a death ; The more it lengthens , ah , the more it wasts : Were , were we to continue here The dayes of long lif'd Seth , Our sorrowes would renew , as we renew our breath : 5. Tost too and fro , our frighted thoughts are driv'n With ev'ry puffe , with every Tide Of self-consuming Care ; Our peacefull flame , that would point up to heav'n , Is still disturb'd , and turnd aside ; And ev'ry blast of Ayre Commits such wast in man , as man can not repaire . 6. W' are all borne Detters , and we firmely stand Oblig'd for our first Parents Det , Besides our Interest ; Alas we have no harmeless Counterband , And we are , ev'ry hou'r , beset With threatnings of Arrest , And till we pay the Det , we can expect no Rest. 7. What may this sorrow-shaken life present To the false relish of our Tast , That 's worth the name of sweet ? Her minits pleasure's choakt with discontent , Her glory foyld with ev'ry blast ; How many dangers meet Poore man , betwixt the Biggin and the Winding sheet ! St. AUGUST . In this world , not to bee grieved , not to bee afflicted , not to bee in danger , is impossible . Ibid. Behold ; the world is full of troubles ; yet , beloved ; What if it were a pleasing world ? How wouldst thou delight in her Calmes , that canst so well endure her stormes ? EPIG . 3. Art thou consum'd with soule-afflicting crosses ? Disturb'd with griefe ? annoy'd with worldly losses Hold up thy head ; The Tapour lifted high Will brook the wind , when lower Tapors dye . Curando Labascit . The whole need not the Physitian . MAT. 9. 12. ALwaies pruning ? alwaies cropping ? Is her brightnesse still obscur'd ? Ever dressing ? ever topping ? Alwaies cureing ? never cur'd ? Too much snuffing makes a waste ; When the spirits spend too fast , They will shrinke at ev'ry blast . 2. You that alwaies are bestowing Costly paines in lifes repairing , Are but alwaies overthrowing Natures worke , by overcaring : Nature meeting with her Foe , In a work she hath to doe , Takes a pride to overthrow . 3 Nature knowes her owne perfection , And her pride disdaines a Tutor , Cannot stoope to Arts correction , And she scornes a Coadjutor ; Saucy Art should not appeare Till she whisper in her eare : Hagar flees , if Sara beare . 4 Nature worketh for the b●tter , If not hindred , that she cannot ; Art stands by as her A bettor , Ending nothing she began not ; If distemper chance to seize , ( Nature foyl'd with the disease ) Art may helpe her if she please . 5. But to make a Trade of trying Drugs , and Dosies , always pruning . Is to dye , for feare of dying ; Hee 's untun'd , that 's alwaies tuneing . He that often loves to lack Deare bought Drugs , has found a Knack To foyle the man , and feede the Quack . 6. O the sad , the fraile Condition Of the pride of Natures glory ! How infirme his Composition ! And , at best , how Transitory ! When his Ryot doth impayre Natures weakness , then his care Adds more ruine , by repaire . 7. Hold thy hand , healths Deare maintainer , Life perchance may burne the stronger : Having substance to sustaine her , She , untoucht , may last the longer : When the Artist goes about To redress her flame , I doubt , Oftentimes he snuffes it out . NICOCLES Physitians of all men are most happy ; what good successe soever they have , the world proclaimes , and what faults they commit , the earth covers . EPIG . 4. My purse be'ng heavy , if my Light appeare But Dimme , Quack comes to make all cleare ; Quack , leave thy trade ; Thy Dealings are not right , Thou tak'st our weighty gold , to give us light . Te auxiliante resurgo . Will : Marshall . sculpsit . And hee will give his Angels charge over thee . PSAL. 91. O How mine eyes could please themselves , and spend Perpetuall Ages in this precious sight ! How I could woo Eternity , to lend My wasting day an Antidote for night ! And how my flesh could with my flesh contend , That views this object with no more delight ! My work is great , my Tapour spends too fast : 'T is all I have , and soone would out , or wast , Did not this blessed Screene protect it from this blast . 2 O , I have lost the Iewell of my soule , And I must finde it out or I must dye : Alas ! my sin-made darkness doth controule The bright endeavours of my carefull eye : I must goe search , and ransack ev'ry hole ; Nor have I other light to seek it by : O if this light be spent my work not done , My labour 's worse than lost ; my Iewel 's gone , And I am quite forlorne , and I am quite undone . 3. You blessed Angels , you that doe enjoy The full fruition of eternall Glory , Will you be pleas'd to fancy such a Toy As man , and quit your glorious Territory , And stoop to earth , vouchsafing to imploy Your cares to guard the dust that lies before yee ? Disdaine you not these lumps of dying Clay , That , for your paines , doe oftentimes repay Neglect , if not disdaine , and send you griev'd away ? This Tapour of our lifes , that once was plac'd In the faire Suburbs of Eternity , Is now , alas , confin'd to ev'ry blast , And turn'd a May-pole for the sporting Fly ; And will you , sacred Spirits , please to cast Your care on us , and lend a gracious eye ? How had this slender Inch of Tapour beene Blasted , and blaz'd , had not this heav'nly Screene Curb'd the proud blast , and timely stept betweene ! 5. O Goodness , farre transcending the report Of lavish tongues ! too vast to comprehend ! Amazed Quill , how farre dost thou come short T' express expressions , that so farre transcend ! You blessed Courtiers of th' eternall Court , Whose full-mouth'd Hallelujahs have no end , Receive that world of praises that belongs To your great Sov'raigne ; fill your holy tongues With our Hosannas , mixt with your Seraphick Songs . St. BERN. If thou desirest the helpe of Angels , flee the comforts of the world , ●nd resist the Temptations of the Devill . He will give his Angels charge over thee ? O what reverence , what ●●ve , what confidence deserves so sweet a saying ? For their presence , ●everence ; for their good will , love ; for their tuition , confidence . EPIG . 5. My flame , art thou disturb'd , diseas'd , and driv'n To Death with stormes of griefe ? Poynt thou to heav'n : One Angel , there , shall ease thee more , alone , Then thrice as many thousands of thy owne . Tempus erit . Will : Marshall . sculpsit . To every thing there is an appointed time . ECCLES . 3. 1. Time. Death . Time. BEhold the frailty of this slender snuffe ; Alas it hath not long to last : Without the helpe of either Thiefe , or puffe , Her weakness knowes the way to wast : Nature hath made her Substance apt enough To spend it selfe , and spend too fast : It needs the help of none , That is so prone To lauish out , untoucht ; and languish all alone . Death . 2. Time , hold thy peace , and shake thy slow pac'd Sand ; Thy idle Minits make no way : Thy glass exceeds her how'r , or else does stand , I can not hold ; I can not stay ; Surcease thy pleading , and enlarge my hand I surfet with too long delay : This brisk , this boldfac'd Light Does burne too bright ; Darkness adornes my throne ; my day is darkest night . Time. 3. Great Prince of darknesse , hold thy needless hand ; Thy Captiv's fast , and can not flee : What arme can rescue ? Who can countermand , What pow'r can set thy Pris'ner free ? Or if they could , what close , what forrein land Can hide that head , that flees from Thee ? But if her harmeless light Offend thy sight , What needst thou snatch at noone , what will be thine at night ? Death . 4. I have outstaid my patience ; My quick Trade Growes dull and makes too slow returne : This long-liv'd det is due , and should bin paid When first her flame began to burne : But I have staid too long , I have delayd To store my vast , my craving Vrne . My Patent gives me pow'r , Each day , each how'r , To strike the Peasants thatch , and shake the Princely Tow'r . Time. 5. Thou count'st too fast : Thy Patent gives no Pow'● Till Time shall please to say , Amen . Death . Canst thou appoint my shaft ? Time. Or thou my How'r Death . T is I bid , doe : Time. T is I bid , When. Alas , thou canst not make the poorest Flow'r To hang the drooping head , till then : Thy shafts can neither Kill , Nor strike , untill My power give them wings , and pleasure arme thy will. St. AUGUST . Thou knowest not what Time he will come : Wait alwaies , that be●ause thou knowest not the time of his comming , thou maiest be pre●ared against the time he comes . And for this , perchance , thou knowst not the Time , because thou maiest , be prepared against all times . EPIG . 6. Expect , but feare not Death : Death cannot Kill , ●ill Time. ( that first must seale her Patent ) will : Wouldst thou live long ? Keepe Time in high esteeme ; Whom , gone , if thou canst not recall , redeeme . Nec sine , nec Tecum . Will Marshall sculpsit His light shall be dark , and his candle shall be put out . IOB 18. 6. VVHat ayles our Tapour ? Is her luster fled , Or foyl'd ? What dire disaster bred This Change ? that thus she vailes her golden head ? 2. It was but very now , she shin'd as faire As Venus starre : Her glory might compare With Cynthia , burnisht with her brothers haire . 3. There was no Cave-begotten damp that mought Abuse her beames ; no wind , that went about To breake her peace ; no Puffe , to put her out . 4. ●●ft up thy wondring thoughts , and thou shalt spye 〈◊〉 Cause , will cleare thy doubts , but cloud thine eye : Subjects must vaile , when as their Sov'raign's by . 5. ●anst thou behold bright Phoebus , and thy sight ●o whit impayr'd ? The object is too bright ; ●he weaker yeelds unto the stronger Light. 6. ●reat God , I am thy Tapour ; Thou , my Sunne ; ●rom thee , the Spring of Light , my Light begun , ●et if thy Light but Shine , my light is done . 7. 〈◊〉 thou withdraw thy Light , my light will shine , 〈◊〉 thine appeare , how poore a light is mine ! ●y light is darkness , if compar'd to thine . 8 ●hy Sun-beames are too strong for my weake eye ; 〈◊〉 thou but shine , how nothing , Lord , am I ! ●h , who can see thy visage , and not die ! 9. If intervening earth should make a night , My wanton flame would then shine forth too bright ; My earth would ev'n presume t' eclipse thy Light. 10 And if thy Light be shadow'd , and mine fade , If thine be dark , and my dark light decayd , I should be cloathed with a double shade . 11. What shall I doe ? O what shall I desire ? What help can my distracted thoughts require , That thus am wasting twixt a double Fire ? 12. In what a streight , in what a streight am I ? Twixt two extreames how my rackt fortunes lie ? See I thy face , or see it not , I die . 13. O let the steame of my Redeemers blood , That breaths fro' my sick soule , be made a Cloud , T'interpose these Lights , and be my shroud . 14. Lord , what am I ? or what 's the light I have ? May it but light my Ashes to their Grave , And so from thence , to Thee ? 't is all I crave . 15. O make my Light , that all the world may see Thy Glory by 't : If not , It seemes to me Honour enough , to be put out by Thee . O Light inaccessible , in respect of which my light is utter darkness ; so reflect upon my weaknes , that at all the world may behold thy strength : O Majesty incomprehensible , in respect of which my glory is meere shame , so shine upon my misery that all the world may behold thy glory . EPIG . 7. Wilt thou complaine , because thou art bereiv'n Of all thy light ? Wilt thou vie Lights with Heav'n ? Can thy bright eye not brooke the daily light ? Take heed : I feare , thou art a Child of night . Nec Virtus obscurapetit . Will : Marshall . sculpsit . Let your light so shine , that men seeing your good workes may glorifie your Father which is in Heaven . MAT. 5. 16. VVAs it for this , the breath of Heav'n was blowne Into the nostrils of this Heav'nly Creature ? Was it for this , that sacred Three in One Conspir'd to make this Quintessence of Nature ? Did heav'nly Providence intend So rare a Fabrick for so poore an end ? 2. Was Man , the highest Master-peece of Nature , The curious Abstract of the whole Creation , Whose soule was copied from his great Creator , Made to give Light , and set for Observation , Ordain'd for this ? To spend his Light In a darke-Lanthorne ? Cloystred up in night ? 3. Tell me , recluse Monastick , can it be A disadvantage to thy beames to shine ? A thousand Tapours may gaine light from Thee : Is thy Lightless , or worse for lighting mine ? If , wanting Light , I stumble , shall Thy darkness not be guilty of my fall ? 4. Why dost thou lurk so close ? Is it for feare Some busie eye should pry into thy flame , And spie a Thiefe , or else some blemish there ? Or being spy'd , shrink'st thou thy head for shame ? Come , come , fond Tapour shine but cleare , Thou needst not shrink for shame , nor shroud for feare . 5. Remember , O remember , thou wert set , For men to see the Great Creator by ; Thy flame is not thy owne : It is a Det Thou ow'st thy Maker ; And wilt thou deny To pay the Int'rest of thy Light ? And skulk in Corners , and play least in sight ? 6. Art thou affraid to trust thy easie flame To the injurious wast of Fortunes puffe ? Ah , Coward , rouze ; and quit thy selfe , for shame ; Who dies in service , hath liv'd long enough : Who shines , and makes no eye partaker , Vsurps himselfe , and closely robbs his Maker . 7. Take not thy selfe a Pris'ner , that art free : Why dost thou turne thy Palace to a Iaile ? Thou art an Eagle ; And befits it thee To live immured , like a cloysterd Snaile ? Let Toies seeke Corners : Things of cost Gaine worth by view : Hid Iewels are but lost . 8. My God , my light is dark enough at lightest , Encrease her flame , and give her strength to shine : T is fraile at best : T is dimme enough at brightest , But 't is her glory to be foyld by Thine . Let others lurke ; My light shall be Propos'd to all men ; and by them , to Thee . St. BERN. If thou be one of the foolish Virgins , the Congregation is necessary for thee ; If thou be one of the wise Virgins , thou art necessary for the Congregation . HUGO . Monasticks make cloysters to inclose the outward man , O would to God they would doe the like to restraine the inward Man. EPIG . 8. Affraid of eyes ? What still play least in sight ? T is much to be presum'd all is not right : Too close endeavours , bring forth dark events : Come forth , Monastick ; Here 's no Parliaments . Vt Luna Infantia torpet Will : Marshall . sculpsit . He cometh forth like a Flower and is cut downe . IOB 14. 2. 1. Behold How short a span Was long enough , of old , To measure out the life of Man ! In those wel temper'd days his time was then Survey'd , cast up , and found but threescore years and ten . 2. Alas And what is that ? They come & slide and pass Before my Pen can tell thee , what . The Posts of Time are swift , which having run Their sev'n short stages 'ore , their short liv'd task is don . 3. Our daies Begun , wee lend To sleepe , to antick plaies And Toyes , untill the first stage end : 12. waining Moons , twise 5. times told , we give To unrecover'd loss : Wee rather breathe , then live . 4. Wee spend A ten years breath , Before wee apprehend What is to live , or feare a death : Our childish dreams are fil'd with painted joys , W ch please our sense a while ; & waking , prove but Toies . 5. How vaine , How wretched is Poore man , that doth remain A slave to such a State as this ! His daies are short , at longest ; few , at most ; They are but bad , at best ; yet lavisht out , or lost . 6. They bee The secret Springs , That make our minits flee On wheels more swift thē Eagles wings : Our life 's a Clocke , and ev'ry gaspe of breath Breathes forth a warning grief , til Time shal strike a death 7. How soone Our new-born Light Attaines to full-ag'd noone ! And this , how soon to gray-hayr'd night ! Wee spring , we bud , we blossome , and we blast E're we can count our daies ; Our daies they flee so fast . 8. They end When scarce begun ; And ere wee apprehend That we begin to live , our life is don : Man , Count thy daies ; And if they flee too fast For thy dull thoughts to count , count ev'rie day thy last . Our Infancy is consumtd in eating and sleeping ; in all which time what differ we from beasts , but by a possibility of reason , and a necessity of sinne ? O misery of mankind , in whom no sooner the Image of God appeares in the act of his Reason , but the Devill blurres it in the corruption of his will ! EPIG . 9. To the decrepit Man. Thus was the first seav'nth part of thy few daies Consum'd in sleep , in food , in Toyish plaies : Knowst thou what teares thine eies imparted then ? Review thy losse , and weep them o're agen . Proles tua , Maia , Iuventus . Will : Marshall . sculpsit . His bones are full of the sinnes of his youth . IOB 20. 11. 1. THe swift-foot Post of Time hath now begun His second Stage ; The dawning of our Age Is lost and spent without a Sun : The light of Reason did not yet appeare Within th' Horizon of this Hemispheare . 2. The infant Will had yet none other guide , But twilight Sense ; And what is gayn'd from thence But doubtfull Steps , that tread aside ? Reason now draws her Curtains ; Her clos'd eyes Begin to open , and she calls to rise . 3. Youths now disclosing Bud peeps out , and showes Her Aprill head ; And from her grass greene bed , Her virgin Primerose early blowes ; Whil'st waking Philomel prepares to sing Her warbling Sonets to the wanton Spring . 4. His Stage is pleasant , and the way seemes short , All strow'd with flowers ; The daies appeare but howers , Being spent in time-beguiling sport . Here griefes do neither press , nor doubts perplex ; Here 's neither feare , to curb ; nor care , to vex . His downie Cheek growes proud , and now disdaines The Tutors hand ; He glories to command The proud neckt Steed with prouder Reynes : The strong breath'd Horne must now salute his eare , With the glad downefall of the falling Deare . 6. His quicknos'd Armie , with their deepmouth'd sounds , Must now prepare To chase the tim'rous Hare About his , yet unmorgag'd , Grounds ; The ev'll he hates , is Counsell , and delay , And feares no mischief , but a rainie day . 7. The thought he takes , is how to take no thought For bale , nor blisse ; And late Repentance is The last deare Pen ' worth that he bought : He is a daintie Morning , and he may , If lust ' orecast him not , b' as faire a Day . 8. Proud Blossom , use thy Time ; Times headstrong Horse Will post away ; Trust not the foll'wing day , For ev'r●e day brings forth a worse : Take Time at best : Beleeve 't , thy daies will fall From good , to bad ; From bad , to worst of all . St. AMB. Humility is a rore thing in a young man , therefore to be admired : When youth is vigorous , when strength is firme , when blood is hot , when Cares are strangers , when mirth is free , then Pride swells , and humility is dispised . EPIG . 10. To the old Man. Thy yeares are newly gray ; His , newly Greene ; His youth may live to see what thine hath seene : Hee is thy Parallel : His present Stage And thine , are the two Tropicks of Mans Age. Iam ruit in Venerem . Will : Marshall . sculpsit . Rejoyce O young man , and let thy heart cheare thee , but know , &c. ECCLES . 11. 9. HOw flux ! how alterable is the date Of transitory things ! How hurry'd on the clipping wings Of Time , and driv'n upon the wheeles of Fate ! How one Condition brings The leading Prologue to an other State ! No transitory thing can last : Change waits on Time ; and Time is wing'd with hast ; Time present's but the Ruins of Time past . 2. Behold how Change hath incht away thy Span , And how thy light does burne Nearer and nearer to thy Vrne : For this deare wast what satisfaction can Injurious time returne Thy shortned daies , but this ; the Stile of Man ? And what 's a Man ? A cask of Care , New tunn'd , and working ; Hee 's a middle Staire Twixt birth and death ; A blast of ful ag'd Ayre . 3. His brest is Tinder , apt to entertaine The sparks of Cupids fire , Whose new-blowne flames must now enquire ● wanton Iuilippe out , which may restraine The Rage of his desire , Whose painfull pleasure is but pleasing paine . His life 's a sicknes , that doth rise ●rom a hot Liver , whilst his passion lies ●xpecting Cordials from his Mistress eyes . 4. His Stage is strowd with Thornes , and deckt with Flowers ; His yeare sometimes appeares A Minit ; and his Minits , yeares ; His doubtfull Weather's sun-shine , mixt with showers ; His traffique , Hopes and Feares : His life 's a Medly , made of sweets and sowers ; His paines reward is Smiles , and Pouts ; His diet is faire language mixt with ●louts ; He is a Nothing all compos'd of Doubts . 5. Doe ; wast thy Inch , proud Span of living earth ; Consume thy golden daies In slavish freedome ; Let thy waies Take best advantage of thy frolick mirth ; Thy Stock of Time decaies ; And lavish plenty still foreruns a Dearth : The bird that 's flowne may turne at last ; And painefull labour may repaire a wast ; But paines nor price can call thy minits past . SEN. Expect great joy when thou shalt lay downe the mind of a Child , and deserve the stile of a wise man ; for at those yeares childhood is past , but oftentimes child shness remaines , and what is worse , thou hast the Authority of a Man , but the vices of a Childe . EPIG . 11. To the declining Man , Why standst thou discontented ? Is not he As equall distant from the Toppe as thee ? What then may cause thy discontented frowne ? Hee 's mounting up the Hill ; Thou plodding downe ? Vt Sol ardore Virilj . Will : Marshall . sculpsit . As thy daies , so shall thy strength be , DEUT. 33. 25. The Post Of swift foot Time Hath now , at length , begun The Kalends of our middle Stage : The number'd Steps that we have gone , do show The number of those Steps wee are to goe : The Buds and blossoms of our Age Are blowne , decay'd , and gone , And all our prime Is lost ; And what we boast too much , we have least cause to boast . Ah mee ! There is no Rest , Our Time is alwaies fleeing : What Rein can curb our headstrōg hours ! They post away : They passe wee know not how : Our Now is gone , before wee can say , Now : Time past and futur's none of ours ; That , hath as yet no Being ; And This hath ceast To bee : What is , is onely ours : How short a Time have Wee ! And now Apolloes eare Expects harmonious straines , New minted frō the Thracian Lyre ; For now the Virtue of the twiforkt Hill Inspires the ravisht fancy , and doth fill The veines with Pegasean fire : And now , those sterill braines That cannot show , Nor beare Some fruits , shall never weare Apollos sacred Bow. Excesse And surfet uses To wait upon these daies : Full feed , and flowing cup , of wine Conjure the fancy , forcing up a Spright , By the base Magick of deboysd delight ; Ah pittie twise borne Bacchus Vine Should starve Apollo's Bayes , And drown those Muses That blesse And calm the peaceful soule , whē storms of cares oppres . Strong light , Boast not those beames That can but onely rise , And blaze a while , and then away : There is no Solstice in thy day ; Thy midnight glory lies Betwixt th' extrems Of night , A Glory foyld with shame , and foold with false delight . Hast thou climbd up to the full age of thy few daies ? Look backwards , and thou shalt see the frailty of thy youth ; the foll of thy Childhood , and the waste of thy Infancy : Looke forwards ; thou shalt see , the cares of the world , the troubles of thy mind , the diseases of thy body . EPIG . 12. To the midle ag'd . Thou that art prauncing on the lustie Noone Of thy full Age , boast not thy selfe too soone : Convert that breath to wayle thy fickle state ; Take heed ; thou l't brag too soone , or boast too late . Et Martem spirat et arma . Will : Marshall . sculpsit . Hee must encrease , but I must decrease . IOH. 3. 30. TIme voyds the Table : Dinner 's done ; And now our daies declining Sun Hath hurried his diurnall Loade To th' Borders of the Westerne roade ; Fierce Phlegon , with his fellow Steeds , Now puffes and pants , and blowes and bleeds , And froths , and fumes , remembring still Their lashes up th' Olympick Hill ; Which , having conquerd , now disdaine The whip , and champs the frothy reyn , And , with a full Career , they bend Their paces to their Iournies end : Our blazing Tapour now hath lost Her better halfe : Nature hath crost Her forenoone book , and cleard that score , But scarce gives trust for so much more : And now the gen'rous Sappe forsakes Her seir-grown twig : A breath ev'n shakes The down-ripe fruit ; fruit soon divorc'd From her deare Branch , untouchd , unforc'd . Now sanguine Venus doth begin To draw her wanton colours in ; And flees neglected in disgrace , Whil'st Mars supplies her lukewarm place : Blood turnes to Choler : What this Age Loses in strength it finds in Rage : That rich Ennamell , which of old , Damaskt the downy Cheeke , and told A harmeless guilt , unaskt , is now Worne off from the audacious brow ; Luxurious Dalliance , midnight Revells , Loose Ryot , and those veniall evils Which inconsiderate youth of late Could pleade , now wants an Advocate , And what appeard in former times Whispring as faults , now roare as crimes : And now all yee , whose lippes were wont To drench their Currall in the Font Of forkt Parnassus ; you that be The Sons of Phocbus , and can flee On wings of Fancy , to display The Flagge of high invention , stay : Repose your Quills ; Your veines grow sower , Tempt not your Salt beyond her power : If your pall'd Fancies but decline , Censure will strike at every line And wound your names ; The popular eare Weighs what you are , not what you were . Thus hackney like , we tire our Age , Spurgall'd with Change , from Stage to Stage . Seest thou the daily light of the greater world ? When attaind to the hig●est p●tch of Meridian glory , it staieth not , but by the same degrees , it ascended , it descends . And is the light of the lesser world more premanent ? Continuance is the Child of Eternity , not of Time. EPIG . 13. To the young Man. Young man , rejoyce ; And let thy rising daies Cheare thy glad heart ; Thinkst thou these uphill waies Leade to deaths dungeon ? No : but know withall , Arising is but Prologue to a Fall. Invidiosa Senectus . Will : Marshall . sculpsit . Yet a little while is the light with you . IOH. 12. 35. 1. THe day growes old ; The low pitcht Lamp hath made No lesse than treble shade : And the descending damp does now prepare T'uncurle bright Titans haire ; Whose Westerne Wardrobe , now begins t' unfold Her purples , fring'd with gold , To cloathe his evening glory ; when th' alarmes Of Rest shall call to rest in restless Thetis armes . 2. Nature now calls to Supper , to refresh The spirits of all flesh ; The toyling ploughman drives his thirsty Teames , To tast the slipp'ry Streames : The droyling Swineheard knocks away , and feasts His hungry-whining guests : The boxbill Ouzle , and the dappled Thrush Like hungry Rivals meet , at their beloved bush . 3. And now the cold Autumnall dewes are seene To copwebbe every Greene ; And by the low-shorne Rowins doth appeare The fast-declining yeare . The Sapless Branches d'off their summer Suits And waine their winter fruits : And stormy blasts have forc'd the quaking Trees To wrap their trembling limbs in Suits of mossie Freeze . 4. Our wasted Tapour , now hath brought her light To the next dore to night ; Her sprightless flame , grown great with snuffe , does tu●● Sad as her neighb'ring Vrne : Her slender Inch , that yet unspent remaines , Lights but to further paines , And in a silent language bids her guest Prepare his wearie limbs to take eternall Rest. 5. Now carkfull Age hath pitcht her painefull plough Vpon the furrow'd brow ; And snowie blasts of discontented Care Hath blancht the falling haire : Suspitious envie mixt with jealous Spight Disturb's his wearie night : He threatens youth with age : And , now , alas , He ownes not what he is , but vaunts the Man he was . 6. Gray haires , peruse thy daies ; And let thy past Reade lectures to thy last : Those hastie wings that hurri'd them away Will give these daies no Day : The constant wheeles of Nature scorne to tyre Vntill her worke expire : That blast that nipt thy youth , will ruine Thee ; That hand that shooke the branch will quicklie strike the Tree . St. CHRYS . Gray hayres are honourable , when the behaviour suits with gray hayres : But when an ancient man hath childish manners , he becomes more rediculous than a childe . SEN. Thou art in vaine attained to old yeares , that repeatest thy youthfulnesse . EPIG . 14. To the Youth . Seest thou this good old man ? He represents Thy Future ; Thou , his Preterperfect Tense ; Thou go'st to labour , He prepares to Rest : Thou break'st thy Fast ; He suppes : Now which is best ? Plumbeus in terram . Will Marshall sculpsit The dayes of our yeares are threescore yeares and ten . PSAL. 90. 10. 1. SO have I seene th' illustrious Prince of Light Rising in glorie from his Crocean bed , And trampling downe the horrid shades of night , Advancing more and more his conq'ring head , Pause first ; decline ; at length , begin to shroud His fainting browes within a cole black cloud . 2. So have I seene a well built Castle stand Vpon the Tiptoes of a lofty Hill , Whose active pow'r commands both Sea and Land , And curbs the pride of the Beleag'rers will ; At length her ag'd Foundation failes her trust ; And layes her tottring ruines in the Dust. 3. So have I seene the blazing Tapour shoot Her golden head into the feeble Ayre ; Whose shadow-gilding Ray , spred round about , Makes the foule face of black-brow'd darknesse faire , Till at the length her wasting glory fades , And leaves the night to her invet'rate shades . 4. Ev'n so this little world of living Clay , The pride of Nature , glorified by Art , Whom earth adores , and all her hosts obay , Ally'd to Heav'n by his Diviner part , Triumphs a while , then droops , and then decaies , And worne by Age , Death cancells all his daies . 5. That glorious Sun , that whilom shone so bright , Is now ev'n ravisht from our darkned eyes ; That sturdy Castle , man'd with so much might , Lyes now a Monument of her owne disguize : That blazing Tapour , that disdain'd the puffe Of troubled Ayre , scarce ownes the name of Snuffe . 6. Poore bedrid Man ! where is that glory now , Thy Youth so vaunted ? Where that Maiesty Which sat enthron'd upon thy manly brow ? Where , where that braving Arme ? that daring eye ? Those buxom tunes ? Those Bacchanalian Tones ? Those swelling veynes ? those marrow-flowing bones ? 7. Thy drooping Glory 's blurrd , and prostrate lyes Grov'ling in dust ; And frightfull Horror , now , Sharpens the glaunces of thy gashfull eyes , Whilst feare perplexes thy distracted brow : Thy panting brest vents all her breath by groanes , And Death enervs thy marrow-wasted bones . 8. Thus Man , that 's borne of woman can remaine But a short time ; His dayes are full of sorrow ; His life 's a penance , and his death 's a paine , Springs like a flow'r to day , and fades to morrow ? His breath 's a bubble , and his daies a Span. T is glorious misery to be borne a Man. CYPR. When eyes are dimme , eares deafe , visage pale , teeth decaied , skin withered ; breath tainted , pipes furred , knees trembling , hands fumbling ; feet fayling , the sudden downefall of thy fleshly house is neare at hand . St. AUGUST . All vices wax old by Age : Covetousness alone , growes young . EPIG . 15. To the Infant . What he doth spend in groanes , thou spendst in teares : Iudgment and strength 's alike in both your yeares ; Hee 's helpless ; so art thou ; What difference than ? Hee 's an old Infant ; Thou , a young old Man. THE END . 
A05092	----	The theater of fine deuices containing an hundred morall emblemes. First penned in French by Guillaume de la Perriere, and translated into English by Thomas Combe. Théâtre des bons engins. English La Perrière, Guillaume de, 1499-1565. 1614 Approx. 69 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A05092 STC 15230 ESTC S109335 99844985 99844985 9848 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05092) Transcribed from: (Early English Books Online ; image set 9848) Images scanned from microfilm: (Early English books, 1475-1640 ; 549:9) The theater of fine deuices containing an hundred morall emblemes. First penned in French by Guillaume de la Perriere, and translated into English by Thomas Combe. Théâtre des bons engins. English La Perrière, Guillaume de, 1499-1565. Combe, Thomas, fl. 1593-1614. [112] p. : ill. (woodcuts) Printed by Richard Field, London : 1614. A translation of: La theatre des bons engins. In verse. Signatures: A-G. The first leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Emblem books, English -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 SPi Global Keyed and coded from ProQuest page images 2004-11 Ben Griffin Sampled and proofread 2004-11 Ben Griffin Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE THEATER OF FINE DEVICES , containing an hundred morall Emblemes . First penned in French by Guillaume de la Perriere , and translated into English by THOMAS COMBE . LONDON , Printed by Richard Field . 1614. TO THE HIGH AND MIGHTY PRINCESSE , Ladie Marguerite of France , Queene of Nauarre , and the onely sister of the most Christian King of France . SEneca the Philosopher ( to whome without controuersie , the learned among the Latines gaue the preheminence for morall Philosophie ) saith in fewe words , but full of substance , that Fortune is neuer at rest ; and further , that she vseth not to giue ioy without sadnesse , sweete without sowre , rest without labour , honour without enuie , and generally no felicitie vvithout his contrary : the vvhich novv I perceiue to be verified in my selfe . For vvhereas shee hath giuen me occasion of ioy in offering mee an oportunity to shew my dutifull reuerence to your royall Maiestie , and also to our famous Citie , by your happy approach thither : thereby she hath made me sad and melancholious , in that she hath so much hastened your said coming , that I had not the leisure to prepare and file these hundred morall Emblemes , accompanied with an hundred staues of verses , expositors of the same : the which in their first inuention ( such as they are ) I dedicate to your most excellent Maiestie . But that your Maiestie may not blame me , in that ( following the errour of the Gentiles and Ethnickes ) I attribute to Fortune that which ( as a Christian writing to a Christian Princesse ) I ought to attribute to Gods prouidence : I say therefore , that your said happy comming depēded not any whit vpon fortune , but ( euen as do all other humane actions ) onely vpon Gods prouidence , who ( as it is necessary to beleeue ) doth all things for the best : and that consequently your sayd coming hath not bene to me hastie , but for the best . Wherefore considering the precedent with my selfe , I do presume humbly to present vnto your Maiestie my said Emblemes , although they haue attained but to halfe the number that I intended ; beseeching your Maiestie to receiue them ( such as they are ) according to your accustomed benignitie , and that with so good a will as they are by me your poore seruant offered and presented . Moreouer ( Madame ) it is not onely in our time that Emblemes are in account and singular regard , but it hath bene of ancient times and almost from the beginning of the world : for the Egyptians ( which thinke themselues to be the first people of the world ) before the vse of letters , wrote by figures & images , as well of men , beasts , fowles , and fishes , as of serpents , thereby expressing their intentions , as is written by most ancient authors , Chaeremon , Orus , Apollo , and the like , which haue laboured diligently and curiously to expound the saide hieroglyphicall figures : whereof likewise Lucan maketh mention in his Pharsalie , and Polyphile the author of the Moderns , in the description of his dreame , Clius Rhodiginus in his commentaries of the ancient readings . Alciat hath likewise in our time set out certaine Emblemes , and adorned them with Latine verses . And I ( imitating these abouesaid ) esteem the time wel bestowed , which I employed in the deuising & beautifying of these saide Emblemes : and I shall think my selfe most happy , if the reading herof may yeeld you any honest recreation : praying God ( most noble Princesse ) that he will send you long life and euerlasting happinesse . Your humble seruant , Guillaume de la Perriere . To the Reader . THe more ( gentle Reader ) the conceipt is pierced with the substance and life of that which anie way is obiected , the more wee endeuour to embrace or eschue the good or euill the obiect or subiect proposeth . So that where oftentimes feeling and effectuall words , though neuer so sensible , do passe the Reader without due consideratiō , pictures that especially are discerned by the sense , are such helps to the weaknes of cōmon vnderstandings , that they make words as it were deedes , and set the whole substance of that which is offered , before the sight and conceipt of the Reader . Therefore for instruction sake is his labour worthilie bestowed , that vndertooke and accomplished the Translation of this booke : contayning precepts and rebukes to our behauiours . Wherein if the verse be any thing obscure , the Impreses or pictures make it more liuely , and in a manner actuall . For the credite and acceptation of it , let the estimation which it had in the French suffise to grace and commend it Englished : being dedicated vnto the Queene of Nauarre , whose dignity should not haue bene presented with a worke of any small value . Which suppositions and authorities though they make it nothing the better , yet serue they verie worthily to moue thy desire to the triall of the Contents , both by seeing and reading them . Wherein let not the common conceipts of the world withdrawe thy minde , which hateth anything that is bitter , to their flattering delightes : but mooued with thine owne profite , and helpe of thy better part , requite the Translatours paines in reading and obseruing , and thou shalt double his deserts in thine owne profite . EMBLEME I. According to the time forepast , Be wisely warned at the last . Ianus is figur'd with a double face , To note at once the time to come and past . So should the wise obserue the passed space . As they may well foresee a chance at last , And with such prouidence direct this race , That in their thoughts both times be euer plaste : Embracing vertue then in euery thing , Themselues to rest and quiet peace shall bring EMBLEME II. Ven'rie and drinke do now and then Besot some of the wisest men . We reade when Bacchus faire dame Venus met , They two together walked forth in chase , Forthwith their engines and their snares they set T' intrap the next that should come in the place : And straight Minerua taken in the net , Was holden prisoner in a wofull case . By which is shewne , as we may plaine perceiue That wine and women wisest folke deceiue . EMBLEME III. Who doth presume aboue his state , Doth still incurre the greater hate . Thou that in Court doest spend thy merry daies , Sport not with Princes , if that thou be wise : For he that with his owne superiour playes , Shall finde great perils thereof to arise . Meddle with thy match , the antiēt prouerbe saies On equall play-fellowes no danger lyes . He that presumes to shaue the Lyons skin , Full little knowes what danger he is in . EMBLEME IIII. In pleasures vaine no time bestow , Lest it procure your ouerthrow . The Flie so often to the milke pan vseth , That in sweete milke at last her death she taketh : The foole delights in pleasures that he chuseth , So long vntill his ruine he awaketh . But happie he , who so in time refuseth , And all vaine fancies vtterly forsaketh . Such one with heed , and graue & good instruction , Doth wisely shun his perill and destruction . EMBLEME LV. One bird in hand is better farre , Then three which in the hedges are . Who doth expect the bals vncertaine bound , And quite permit the certaine flight go by , A player bad at tennis he is found , And gets but seldome any good thereby . So some neglect the true and perfect ground , And for vaine hope do wander quite awry : That with fond enterprises and vaine glory . With diuers troubles haue thēselues made sory EMBLEME VI. Most men do vse some colour'd shift . For to conceal their craftie drift . Masks will be more hereafter in request , And grow more deare than they did heretofore : They seru'd then onely but in play and iest , For merriment , and to no purpose more : Now be they vsde in earnest of the best , And of such Maskers there abound such store . That you shall finde but few in any place , That carrie not sometimes a double face . EMBLEME VII . He that doth loue to liue at case . An angry man must not displease . Who will with sword be foding of the fire , Must looke to haue the sparks flie in his face : They that delight with speech as sharpe as brire To choler others with an humour base , Vnlooked for perhaps shall finde retire , Wordes or else deeds , vnto their owne disgrace . He that will stirre the angry man that 's still , Assure himselfe , his hands shall quickly fill . EMBLEME VIII . It were a foolish senslesse part , With griefe and care to eate thy heart . The wise Pythagoras hath euer taught , Man should not eat vp his owne proper heart , Nor as a stranger to himselfe be brought To waste his life with sorrow and with smart ; But so himselfe to temper still he ought , That woes and cares may vanish from each part : Sith nothing hinders more a mans wel-fare , Then lingring sorrow , heauinesse and care . EMBLEME IX . There be some fooles the cords do spin , Wherein themselues be netted in . Who striues to set a narrow ring and straight Vpon his finger , which too grosse he finds , Like to the foole that bytes at eu'ry bayt , Himselfe with his owne folly often binds . While for felicity some thinke they wait , They fall in bondages of diuerse kinds : But wise men vse their fortitude to shunne Such seruitudes as fooles into doe runne . EMBLEME X. Vse iustice still with due regard , Respect no person nor reward . The Prouerb saith , a man must neuer passe Nor peize his ballance with vnequall weights ; As once in Rome a happie custome was , Where equity maintained without sleights , And iustice was the Monarks looking glasse , Till auarice possessed their conceits : Then ciuill discord set their hearts at warre , And caused each man his owne good to marre . EMBLEME XI . Try well thy friend before thou trust , Lest he do leaue thee in the dust . Ioin hands with none , nor make of him thy friend Whom first thou hast not proued well and tride : His faith may fleete and saile thee in the end , Whose bad conditions were not first descryde . Know well his life and manners ere thou lend Or giue him trust , if trust in him abide : For he that makes a friend of euery stranger , Discards him not againe without some danger . EMBLEME XII . Nothing can temper yong mens rage , Till they be tamed with old age . Youth is too hote , and voyd of care and dread ; The aged cold , and full of doubts and feares : Youth casts no dangers in his hastie head , Where age with foresight warily forbeares . Youth into needlesse quarrels soone is led . Till oft the markes of his owne rod he weares : And then he learns to change the course he run , Whē he hath seen & known what age hath dun . EMBLEME XIII . Vnhappie be some that be wise , And fooles sometime to honor rise . In Thessalie their Asses there be kept With speciall care , faire , plumbe , smooth , fat & ful , Their mangers fild , their stables cleanly swept , Though they be grosse , & thogh their pace be dul So many times sots haue to honour leapt , When wiser men haue had a colder pull . If Asses haue such lucke , what should I say ? Let schollers burn their books , and go to play . EMBLEME XIIII . In friends this difference sole is tryde , True friends stand fast , the fained slode . False faith is ouer-peisd with smallest weight , The ballance yeelds vnto the lightest fether : The fained guest will quickly change conceit , And in a trice will hither turne and thither . But the sound friend will neuer sound retreit , Nor stoope his sailes for any force of weather , But constantly his friendship stil doth last , And shine the clearer in the bitter blast . EMBLEME XV. He that infinenesse would excell , Oft marres the worke before was well . The Painter that with curious hand and eye , Is ouer-mending euery little line , With to much cunning bringeth all awrye , And marres the worke that was before more fine . So some there be thinking to soare so high , With piercing insearch of things most diuine , That fall so far from knowing that they sought , They do not know thēselues so as they ought . EMBLEME XVI . Search for strange monsters farre or wide , None like the woman wants her guide . Great monsters mentioned are in stories found , As was Chymera of a shape most wondrous , Girion , Pithon , Cerb'rus that hel hound , Hydra , Medusa , with their heads most hideous , Satyres and Centaures ; all these same were found In bodies strange , deformed and prodigious : Yet none more maruellous in stories read , Then is a woman if she want a head . EMBLEME XVII . They that want knowledge , do despise The vertues honoured of the wise . The dirty Swine delights more in the mire , Then in sweete balmes that are of costly price . Some men likewise there be , that do desire , Rather then vertue for to follow vice . The blockish idiots learning none require , But hate euen those that are by nature wise : And hoggish fooles at learning will repine , So long as puddle shall delight the swine . EMBLEME XVIII . Within this picture are displaid , The beauties of a woman stayd . This picture here doth liuely represent The beauties that may best make women proud ; First by the Tortesse at her feete is meant , She must not gad , but learne at home to shrowd ; Her finger to her lip is vpward bent , To signifie she should not be too lowd : The key doth note , she must haue care to guide The goods her husbād doth with pain prouide . EMBLEME XIX . No man reapes the pleasant graine , But with trauell and with paine . Out of the thornie and the pricking stem , Riseth the dainty , sweetly smelling rose : Labour and care all pleasures do in hem , And all the wayes of profit do foreclose . Who seekes of knowledge the most precious gem , Must ouer-tosse full many a wearie glose ; And through such prickles he that rose shal gain That many seekes , and very few attaine , EMBLEME XX. They that follow fortunes guiding , Blindly fall with often sliding . You blinded folkes by Fortune set on hye , Consider she is darke as well as ye , And if your guide do want the light of eye , You needs must fall , it can none other be . When blind do leade the blind , they both do lye In ditch , the Prouerbe saith , and we do see : And those that trust to fortunes turning wheele , Whē they feare least , their fall shall soonest feele . EMBLEME XXI . An hypocrite is noted still , By speaking faire , and doing ill . Who beares a sword with honie ouer-spread , May well be tearmed as an hypocrite , That hides the doings of his craftie head , With shew of sweetnes yeelding false delight ; Nath'lesse at last he is discouered , When wisedome brings his subtilties to light , And though his sword be sharp , & cut & prick , A little Bee shall sting him to the quicke . EMBLEME XXII . A Prince can haue no better part , Then Foxes wit and Lions heart . The Lyon is of nature stout and strong , Of courage bold , whose fiercenes none can tame ; The craftie Foxe all other beasts among , For subtill policies doth beare the name . So to that Prince those gifts do chiefe belong , That here on earth would purchase endles fame : He like these two must frame his manners fit , For strength a Lion , and a Foxe for wit. EMBLEME XXIII . No man his minde should euer set , To hope for that he cannot get . Oft time when fishers plucke their nets to land , And make great boast what fishes they shall get , By hap a Scorpion being there at hand , Comes vp alone inclosed in the net . So in conceit some haue great wonders scand , That durst presume strong Hercules to threat : But when they come to triall and to proofe , Themselues are those will stand most far aloofe . EMBLEME XXIIII . All things out of order runne , That are without decorum done . A gold ring set on snout of filthy swine , Great weapons worne by infants yong & greene ▪ The Rogue to brag and boast him with the fine , The foolish Asse that wise himselfe doth weene ▪ All these to order vtterly repine , And euermore to disagree are seene . To keepe decorum this good precept hold , Giue draffe to swine , to men the rings of gold . EMBLEME XXV . No toile can last without his rest , In euery thing the meane is best . The bow that 's drawn with ouer hardy strength , Is found more weake then it was felt before . By which we learne , we hurt our selues at length , The while we labour dayly more and more . For sloth corrupts & duls our might & strength ; But too much toyling breeds a greater sore , Consuming courage so beyond all measure , It reaues the body of his chiefest treasure . EMBLEME XXVI . It is not good in peace or warre , To presse thine enemie too farre . Beware of quarrels with the desp'rat men , That feare not death , nor weigh anothers life : Good conquerors will giue place now and then To those are vanquished in warlike strife , And let them flie with our pursuing ; when Perhaps they would else turne on them as rife . As did the Andebats in desp'rat wise Run on their enemies with hooded eyes . EMBLEME XXVII . When death doth call vs at the doore , What ods betwixt the Prince and poore ? Eu'n as the king , the whilst we play at Chesse , The other men in his subiection be , Vntill the mate be giuen without redresse , And then the king but like the rest we see ; And suffers with the little pawnes no lesse , Then if they had no difference in degree . So high and low , when pleaseth death to strike , The Prince , the poore , are laid in graues alike . EMBLEME XXVIII . Fortunes blasts cannot preuaile , To ouerthrow dame Vertues saile . As doth the Tortesse neither feare nor feele The idle stinging of the busie Bee ; For why his shell welnigh as hard as steele , Keepes him as safe within as safe may be : Eu'n so though Fortune on her wan'ring wheele , Turne vp and downe some men of high degree , Yet may a man with wisedome so prouide , To stand so sure , she shall not make him slide . EMBLEME XXIX . We see it fall out now and then , The worser lucke the wiser men . We see how Fortune sooner doth prouide For Robin Good-fellow and th' idle mate , Than such as greater labours do abide , Whose good desert she euermore doth hate ▪ In sleepers nets she powreth all her pride , To painfull persons she is still vngrate : She hunts about to make her best prouision , For fooles and dolts , & men of base condition . EMBLEME XXX . There is no sweet within our powre , That is not sauced with some sowre . They hurt their hand sometime that hope to gain , And plucke the rose from off the prickling tree ; For why , no pleasure is without some paine , The good and bad together mingled be : Faire weather waxeth sometime foule againe , And after foule faire weather oft we see . Wise men may note by gath'ring of this flowre , None reaps the sweet but he must tast the soure . EMBLEME XXXI . Men should beware and take great heed , To hazard friends without great need . Who strikes the anuill rudely with his blade , May hap to breake it with too little heed ▪ So he that vseth as a common trade , To presse his friend with too too much indeed , May chance to finde his curt'sie then to fade , When of the same he stands in greatest need . Thus much this Embleme in effect pretends , That ouer boldnes makes vs leese our friends . EMBLEME XXXII . Great persons should not with their might , Oppresse the poorer , though they might . Who notes the noble bird that doth command , All feathered fowles subiected to the skies , And hath the Eagles princely nature scand , Which doth disdaine to litigate with flies ; Hereby may weigh and wisely vnderstand , In base contention little honour lies . For he that striueth with th' inferiour sort , Shall with dishonour reape an ill report . EMBLEME XXXIII . Meddle not with thy ouer-match . Lest thou thereby most hurt do catch . He that with razor thinks to cut the flint , Doth vndertake a foolish fruitlesse paine , The tender edge making but little dint , Is soone rebated with the rockie graine . With mightie men t were better strife to stint , Than an vnequall quarrell to maintaine : Lest , as you see the razor with the stone , The hurt fall all to you , and they haue none . EMBLEME XXXIIII . Some that in knowledge diue most deepe , Know least from hurt themselues to keepe . The Nightingale hath such a daintie note , No other bird the harmonie can mend ; Sometimes to sing she straineth so her throte . That therewithall her song and life doth end . Eu'n so likewise some students do so dote , When others do their prose and verse commend , That to attaine vnto more perfect skill , With studying too hard themselues they kill . EMBLEME XXXV . The way to pleasure is so plaine , To tread the paths few can refraine . A labyrinth is framed with such art , The outmost entrance is both plaine and wide : But being entred , you shall finde each part , With such odde crooked turnes on euery side , And blind by-waies , you shall not for your heart Come out againe without a perfect guide . So to vaine pleasures it is ease to go , But to returne againe it is not so . EMBLEME XXXVI . It s hard to change an old abuse , Wherein the heart hath taken vse . Who thinks to change abuses waxen old , Is foule deceiued in his inward mind : For they do rather grow more manifold , And still ingender and increase their kind . It were a foolish thing to heare it told , That in a net a man hath caught the wind : For that 's impossible to bring to passe , And so is this , both now and euer was . EMBLEME XXXVII . Herein the chiefest cause is taught , For which the glasses first were wrought . A woman should , and may well without pride , Looke in a looking glasse ; and if she find That she is faire , then must she so prouide To sute that beautie with so faire a mind . If she be blacke , then that default to hide With inward beautie of another kind . If women would do so , they were but asses That should dislike the vse of looking-glasses . EMBLEME XXXVIII . Patience brings the minde to rest , And helps all troubles to digest . The bird in cage restraind from libertie , For all her bondage ceasseth not to sing . But in the midst of all captiuitie , With songs some cōfort she her selfe doth bring . So when as men do stand in ieopardie , And feele that sorrowes do their senses sting , Yet must they striue to put all cares away , And make themselues as merry as they may . EMBLEME XXXIX . To be a soldier good indeed , Must of a Captaine good proceed . Suppose a heard of Buckes should go to warre , And by a lusty Lyon they were led : On th' other side , if that a Bucke compare To beare the standard as the Lyons head ; That onely Lyons force surpasseth farre , With those his Bucks , whose courage he hath bred . So valiant leaders cause faint cowards fight , A coward Captaine mars the soldiers might . EMBLEME XL. Let honest truth be shield and guard , For hanging is the theeues reward . When as strong theeues get offices in hand , And care not what by wrong they scrape and pul , The King doth winke , and will not vnderstand : But when he sees that they do once waxe full , He is content their dealing shall be scand , And their authority to disanull . When swelling sponge is crusht , it doth restore And yeeld the liquor it had drawne before . EMBLEME XLI . From one t' another taunts do go , As doth a ball tost too and fro . The bail flies backe to him that first did strike , In as great haste , with like great force of arme : So words for words , and blowes for blowes alike Men shall receiue , wher they bring good or harm . As merchats rich great wealth that scrape & pike , Whereby they sit at ease and lye full warme , Giue ownce for ownce , and like for like again : So for one mocke another still we gaine . EMBLEME XLII . Simplicitie is of small price . And eu'n reputed for a vice . In Princes courts we see it so fals out , The mildest persons are of least account : Such as be proud , are called braue men and stout , Whose lofty lookes do other men surmount ; They that can cog and foist with all the rour , Are still in prise , and do most praise amount . The simple man is like ( as in these shapes ) A silly Asse amongst a sort of Apes . EMBLEME XLIII . When one meane failes , then by and by , Another meane we ought to try . When winds do stifly beate against the saile , Yet Galleys may by the maine force of ore , So much against the spite of winds preuaile , To come with safety to the merry shore . What if one meane or purpose hap to faile , Is that a reason we should trie no more ? This will not serue , what though ? that may be good : Is there no way but one vnto the wood ? EMBLEME XLIIII . When warres and troubles most molest , The wicked persons prosper best . To fish for Eeles , they say that haue the skill , Best be the troubled waters and the muddie : So they that take delight in doing ill , To trouble first the state is all their studie ; Then can they best compasse their wicked will , And get most profit when the times be bloudy . Iustice in force , peaceable times and quiet Fits not their fishing , nor can serue their diet . EMBLEME XLV . Beware of fained flattering showes , For none are worse then friendly foes . False flatterers are worse then greedie crowes : Crowes onely feed on things that we reiect , The flatterers do oft deuowre those , That are aliue , when least they do suspect . And when they make their fairest glosing shoes , And seeme most soundly friendship to affect , Then suddenly , and ere a man is ware . He is beguil'd and falleth in their snare . EMBLEME XLVI . The learned liue but poore and bare , When fooles be rich and better fare . Who giues an asse the bone , a dog the hay , May well be thought an vnwise man I trow : Yet such disorder waxeth now aday , Men care not how their gifts they do bestow . Fooles are set vp in offices most gay , The wiser men come downe and sit below . And now affection reason so doth smother , Men giue to one what doth belong t'another . EMBLEME XLVII . The child procures his parents ruth , That is not chastis'd in his youth . The Ape embracing of her yong one hard , Sometimes doth kill it with her being kind . So many parents haue their children mard , When with fond loue and with affection blind , They cannot chastise them with due regard , That in their childhood be not well inclin'd . For when they be growne vp to state of men , They are past mending and correcting then . EMBLEME XLVIII . Disguised things may seeme most strange , But nature seeld is seene to change . Bacchus cannot himselfe so well disguise , By clapping on his backe a Lyons skin , But that his flagon and his bolle descries , It is no Hercules that is within . So though a foole haue shew of being wise , By hoarie head , or by a bearded chin : Yet by his talke a man may quickly know , Whether he be discreete indeed or no. EMBLEME XLIX . The rich men sinne and feare no lawes , When poore are punisht for light cause . The Spider with her web of rare inuention , Lies close in waite to catch the silly flies ; But with the wasp she dares not moue contentiō , Whose force the weakenesse of her web vnties . So rich men now against all good intentiō , Withstād good laws , whose weight on poore mē lies , And like the wasp that rends the web in sunder , They rule those laws that meaner mē are vnder EMBLEME L. Malicious fooles worke most disgrace , When they are set in highest place . Who giues him wine a feauer doth possesse , Augmenteth more the patients present griefe : Wine causeth heate the feauer doth no lesse , Which needs must yeeld the sick but smal reliefe . Eu'n so that Prince doth little skill professe , That sets a foole aloft in office chiefe , Whereas his malice he may best reueale , And do most hurt vnto the common weale . EMBLEME LI. After youth in trauell spent , Let age be with her home content . The painfull Pilgrime in his later daies : Without his leaning staffe that cannot stand , Forsaking wife and children goes his waies , To seeke old relicks in a new found land ; Accounting it worth most especiall praise , To tell what iourneyes he hath tane in hand : Whē he should cut those wings if he did well , And like the Tortesse keepe him in his shell . EMBLEME LII . With diligence we ought to wayt , To flie the snares of false deceit . The Eagle then laments her death too late , When as the shaft hath pierced through her brest , Who was selfe cause of such vnluckie fate , By meanes the stem with her own quill was drest . Some men to ill are so predestinate , That though no hurt by others is profest , They wrong thēselues by lack of taking heed , And are chiefe cause of their owne euill speed . EMBLEME LIII . The liues of Princes lewdly led , About the world are soonest spred . Each little spot appeares more in the face , Than any blemish in the corps beside : The face is plainly seene in euery place , When clothes the carkasse secretly do hide . By which we note , that in a Princes grace . A fault seemes greater and is sonner spide , Than in some man of base and low degree : As in fine cloth the brightest staines we see . EMBLEME LIIII . The Prince that would beware of harme , Must stop his eares to flatterers charme . When the wise birder meaneth to intrap The foolish birds within his craftie traine , That he may get more of them at a clap , With prettie pipe his voice he learnes to faine . So flatterers do not display the map Of all their drifts in termes and speches plaine , But with sweet words they couer their deceit , Lest princes should perceiue & shun their bait . EMBLEME LV. Wit can do with little paine , That strength alone cannot attaine . A man by force and strength cannot attaine , That which by staid discretion soone is wonne : He that doth pull the taile with might and maine , For all his force hath not so quickly done , The other haire by haire with little paine , In lesser time a better threed hath sponne . Lo here the ods betweene the wife mans pause , And hastinesse of foolish furious dawes . EMBLEME LVI . More die with surfet at their boord , Then in the warres with dust of sword . The glut'nous Rau'n deuours the venomd Snake , Which though at first seemes pleasant to his taste , When he doth feele his gorge with poison ake , He rues with death the meate he eat in haste . Hereby we note what heed we ought to take , Lest that we vse excesse in our repast : For gluttony doth more their deaths affoord , Then mightie Mars with his two edged sword . EMBLEME LIII . The liues of Princes lewdly led , About the world are soonest spred . Each little spot appeares more in the face , Than any blemish in the corps beside : The face is plainly seene in euery place , When clothes the carkasse secretly do hide . By which we note , that in a Princes grace . A fault seemes greater and is sooner spide , Than in some man of base and low degree : As in fine cloth the brightest staines we see . EMBLEME LIIII . The Prince that would beware of harme , Must stop his eares to flatterers charme . When the wise birder meaneth to intrap The foolish birds within his craftie traine , That he may get more of them at a clap , With prettie pipe his voice he learnes to faine . So flatterers do not display the map Of all their drifts in termes and speches plaine , But with sweet words they couer their deceit , Lest princes should perceiue & shun their bait . EMBLEME LVII . He that is prowdest of good hap , Sorrow fals soonest in his lap . Iupiter , as the learned Homer writes , Mingleth the good and bad in such a sort , That men obtaine not pleasures and delights , Without some paine to waite vpon the sport . No man with labour wearieth so his sprights , But of some ease withall he may report : Nor no man yet hath euer bene so glad , But he hath had a time to be as sad . EMBLEME LVIII Vaine hope doth oft a man allure , A needlesse bondage to endure . Who so to bondage will himselfe submit , And yet hath libertie to liue at will , Is like a Lyon when he doth permit A simple man with threed to hold him still . Some are such fooles , that while in court they sit , And waste their time and all their riches spill : Yet will they stay , although they do not need , And not escape whē they may break the threed . EMBLEME LIX . He that to thrift his mind would frame , Must not delight to follow game . It is no time to sit still then at play , When as the house doth burne about our eares , Who were in flames , and would not run away , Were wondrous stout , or very void of feares . But wisedome bids vs shorten long delay , And to preuent the cause of future teares : Sith if too farre we suffer dangers rome , T is long againe ere they be ouercome . EMBLEME LX. A man of courage and of spright , No foolish threatning can affright . Who thinks to feare the Lyon with a maske , May proue conclusions , but preuaile no whit : For why , his force a stouter strength doth aske , Ere that his courage can be quaild with it . So some we see do set their tongues to taske , And with great words that run beyond their wit ▪ They thinke to conquer hardie men and stout , That of vaine brags do neither dread nor doubt . EMBLEME LXI . The man whose conscience is vnpure , In his owne mind he is not sure . The wicked man whose faults are manifest , Seemes like the Hare still full of feare and dread He dares not sleepe nor take his quiet rest , For doubt before some Iustice to be led . The honest life who leades is better blest : He euermore secure may keepe his bed , The while the wicked studie and deuise , Like fearefull Hares to sleepe with open eyes . EMBLEME LXII . Where Cupid list to play the knaue , He makes the Asse to brag and braue . When Cupids stroke tickles the inward vaines , Oh what a power he hath to change the mind ! He makes the niggard carelesse of his gaines , The clowne a Courtier , and the currish kind . Briefly , his wondrous graces where he raignes , In Cymon ou● of Boccas you may find ; The little lad , his Lute can finger so , Would make an Asse to turne vpon the toe . EMBLEME LXIII . It is a point of no small cunning , To catch Occasion at her coming . Behold Occasion drawne before your eies , As though she still were fleeting on her waies , Which image so Lisippus did deuise , With knife in hand to cut off long delayes . Her locks before bids hold ere that she flies , Her wings do shew she can abide no staies : And by her bald she tels vs at the last , There is no hold behind when she is past . EMBLEME LXIIII. The praise of beauty is but small , Where vertue is not ioynd withall . By mens proportions we can hardly guesse , Or know precisely whether they haue wit : For who can tell what graces they possesse , Although their members out of order sit ? Some heads are great , and some againe be lesse , That to their bodies do not aptly fit : Yet not proportion nor the bodies stature , But education setteth foorth the nature . EMBLEME LXV . The fairest shape of th' outward part , Shewes not the vertues of the heart . The stately Cypresse in his outward show , Is straight and tall , in colour fresh and greene ; Yet on the same no wholesome fruit doth grow , Or that to serue for nourishment is seene . In such bare titles many men do flow , That in their liues but barren still haue bene : Who in experience well may seeme to sute The Cypres tree that yeelds no wholsom fruite . EMBLEME LXVI . Annoint the Lawyer in his fist , And he shall pleade eu'n what you list . Some Lawyers waxe so deafe they cannot heare , Or at the least they cannot vnderstand , Except your money do so plaine appeare , That palpably they feele it in their hand . Giue right or wrong , your case they say is cleare ; As you would haue it , so it shall be scand . When double fees do walke , and money flees , A man would think their hands were ful of eies . EMBLEME LXVII . Let fire or sword their choler wreake , A constant heart can nothing breake . Like to the Stith I count the constant hart : The Stith endures the heauie hammers beat , And doth not shrinke nor yeeld in any part ▪ Though smiths lay on & thump it till they sweat . Eu'n so should men in chances ouerthwart , Whē paines increase & fortune seemes to threat , Yet in their course with constant purpose run , And still persist till they haue honour wonne . EMBLEME LXVIII . When youth is in his flowring prime , He cares not how he passe his time . Redeeme the time , time dearer is then gold , And time once gone can neuer be reclaimed , He need begin betimes that would grow old , If time be lost , our life is likewise maimed . Yet greene yong heads disdaining to be told , As though more priuiledge of yeres they claimed , Do seem to pul the weights with all their sway , And waste their time , and haste their dying day . EMBLEME LXIX . He that himselfe is void of wit , In a wise man despiseth it . Some say , the Camell will not stoope to drinke , Till he hath first defil'd it with his feete . So in our time rude people vse to thinke , That perfect eloquence is most vnmeete : In whose dull heads this reason will not sinke , That eloquence should proue a thing so sweete ; Such is their folly , and their sense so blind , They count this gift but of the basest kind . EMBLEME LXX . Greedie gaping after gaine , Will make a man take any paine . The hope for gaine , and thirst for worldly goods Compels a man to venture rocks and seas : Neither can waters deepe , nor raging floods , Cause any kind of perils to displease : Men scrape out goods out of the myrie muds , For lucres sake , all labours seeme but ease : And to prouide themselues of things they lack , There be wil swim with burdens on their back . EMBLEME LXXI . There is nothing can be more deere , Than Time , if we could keepe it heere . The fleeting time doth quickly steale away , Which once let passe , returneth not againe , Therefore t is good to take Time while we may , Lest afterward we rue our losse in vaine : Time tarrieth none , the Prouerbe old doth say , Then vse it well the while it doth remaine : For those that leade their liues in belly-cheare , Do leese their time , of al things else most deare . EMBLEME LXXII . In time all things shall be reuealed , That are most secretly concealed . Greene fruits and floures do ripen by the Sunne , Whose raies bring forth their beautie and their smel : Eu'n so when youth with time is ouer-run , Though it were greene , and though it often fell , Yet riper yeares will mend all errors done , And make men liue more vertuously and well : And time doth change and alter mens behauior , As by the Sunne the flowers mend their sauor . EMBLEME LXXIII . A traitor and a flattering friend , Say that they neuer do intend . The flatterers and traitors both be such , That with their words their thoughts do not agree . For till iust triall bring them to the tuch , They seeme in shew most faithfull friends to bee : But little will they do , professing much ; And inwardly from friendship they do flee ; Who when their heart behind they do conuay , They beare in hand their tongue another way . EMBLEME LXXIIII . With some light thing when thou needs must , Trie thou thy friend before thou trust . We proue at first if that a pot will hold , With water , not with wine of any kind , To th' end the losse the lesse we may behold , If in the bottome any hole we find . So ere to trust a stranger ye waxe bold , Tell him the lightest secret of your mind , Whereof small danger growes another day , If he againe your secret should bewray . EMBLEME LXXV . Reason bids vs haue a care , That others harmes make vs beware . In Affrica if Lions hanged there , Do terrifie the rest that them behold , Why do not theeues and robbers likewise feare , That still commit most wicked acts for gold ? And Magistrates that such great office beare , By like examples feare to be too bold : For they may know , except they do amend , By such lewd liuing they may haue like end . EMBLEME LXXVI . We purchase nothing by our play , But beggery and our decay . They that do vse to hazard much at play . And venture all their substance at a cast , Do often fall into so great decay , That they become meere beggers at the last : And then on others they are faine to pray , Or liue of spoile , and others goods to wast ; When as their owne before with better thrift , Would well haue seru'd their turn at eu'ry shift . EMBLEME LXXVII . All those that loue do fancie most , But lose their labour and their cost . Fond loue is chiefly likened to a siue , In which the more you poure the water in , The more is spilt , by letting thorow driue , And you no neare then when you first begin . Eu'n so for loue when yong men frankly giue , Till oft they leaue themselues not worth a pin : When all is spent , and they liue by the losse , They turne againe at last by weeping crosse . EMBLEME LXXVIII . A woman is of such a kind , That nothing can content her mind . Who so a ship would vndertake to store , And furnish her with all that she doth lacke : He needs to haue his purse well lin'd before , And shall find worke enough to hold him tacke . Yet women are as chargeable , or more , Who still are wanting one or other knacke : So that who would be troubled all his life , May bost be troubled with a ship or wife . EMBLEME LXXIX . A thousand dangers dayly grow , Of foolish Loue , as louers know . Alas that men should follow Venus trace , And take delight to play on Cupids bits , Who casteth downe from high estate to base , And makes men counted wise , to leese their wits . None but vnhappy wretches void of grace , Do euer fall into such franticke fits : Vpon repentance fire he puts the Still And blowes the coles , where nought but teares distill . EMBLEME LXXX . The fruite of loue is very strange , It hath so many kinds of change . The fruits of Loue are diuers in effect , Some good , some bad , some withered , some are , greene , Some sweet , some soure , som wholsom , som infect , And some are secret , some are plainely seene : Now in regard ; to morrow quite reiect : Oft in prosperitie ; and then in teene : They change as often , and do alter soone , Eu'n as vnconstant as we see the Moone . EMBLEME LXXXI . In all his stockes blind Loue doth set The graffes of griefe , our hearts to fret . If any man a perfect Gardiner lacks . Here shall he find one of no common skill , For sundry graffes , for knots and prettie knacks , He neuer will be idle by his will. What euer he doth set or sow , will waxe , And all your stocks with some plants he will fill : But with the rest he graffeth alwaies chiefe , The choaking peare of anguish and of griefe . EMBLEME LXXXII . Vngratefull men breed great offence , As persons void of wit or sence . The Oke doth suffer the yong Ivie wind Vp by his sides , till it be got on hie : But being got aloft , it so doth bind , It kils the stocke that it was raised by . So some proue so vnthankfull and vnkind To those on whom they chiefly do rely , By whom they first were called to their state , They be the first ( I say ) giue them the mate . EMBLEME LXXXIII . It is a point of great foresight , Into our selues to looke aright . We reade how in Phoenicia long ago , The people raisd this figure vpon hie , Whereas the same might make the fairest show , And men obserue what it did signifie . The Serpent in a circle painted so , Thus much doth teach to vnderstand thereby , That in the world there is no greater art , Then man to know himselfe in euery part . EMBLEME LXXXIIII . On others some presume to pray , And fall themselues into decay . The Faulcon sometime greedie of her pray , Finds her owne foote fast tide vnto the tree : So are there some lay waite on others way , That are themselues the first that harmed bee . Who digs a pit for other mens decay , May fall therein himselfe we often see , And feele the plagues in his own person then , Which he ordaind to punish other men . EMBLEME LXXXV . Who labours that to bring to passe , That cannot be , is but an asse . The cannon charg'd with lesse then doth behoue , The heauie bullet farre off cannot throw ▪ And none hath seene the weighty windmil moue If one but with a paire of bellowes blow . This shewes we should in euery action proue With due proportion how each thing should go ▪ As wise men neuer will attempt the thing , That first they know to passe they cannot bring . EMBLEME LXXXVI . The Prelates life should shine as cleare , As lampe on mountaine doth appeare . The Prelates vertues ought to shine so bright , As doth a lampe set on a mountaine hie , From whose good deeds should issue such a light That other men might see and walke thereby . Through his example when it is not right , The silly people oft do walke awry ; And then the Lord whose vengeance none withstands The bloud of those requireth at his hands . EMBLEME LXXXVII . In euery thing aduise you first : Take the best , and leaue the worst . In Poets pamphlets fables fond we find , Yet in those fables wisedome they inuent ; The morall still hath sense of other kind , How ere the verse do colour their intent : But to the letter who himselfe doth bind , May misse the matter that therein is meant : As vnder leaues that hang on crooked vines , Lie hid sweet grapes that make the costly wines . EMBLEME LXXXVIII . No surety in a womans minde , Her fancie changeth with the winde . A womans constancy is euen as sure , As if one held an Eele fast by the raile , Her faith nor loue do neuer long endure , But fleete away as Sunne doth melt the haile : As many authors , Greeke and Latine pure , Haue left in writing for out more auaile , That womens words mens cares do so delight , They make them oft beleeue the crow is white . EMBLEME LXXXIX . No shade of enuy can obscure , The light of vertue shining pure . When as the Sunne stands iust aboue the head , The bodie shewes but short and slender shade ; Eu'n so whē vertue her bright beames doth spred The smoke of enuy soone away doth fade . Vertue doth make men liue when they be dead , Though enuy brag , & thogh she draw her blade , In spite thereof yet vertuous men shall gaine Honour and praise , for euer to remaine . EMBLEME XC . A worde once spoken though in vaine , It cannot be recald againe . It is too late to catch the bird againe , That once hath bid her keepers hand adue : So when a man le ts slip a word in vaine , His speech once past is not recald anew ; For words will flie from mouth to mouth amaine Whereof great quarrels oftentimes ensue . Therefore be wise , and in your speech preuent , To speak such words as you may chance repent . EMBLEME XCI . None waxe more proud we lightly see , Then beggers raisd to high degree . Bucephalus was then in chiefest pride ▪ When he had felt rich armour on his backe , And onely Alexander him might ride , When no man else could hold him any tacke . Hereby we note a ahing that oft is tride , How such as are but base and in great lacke , When to new honor by good hap they grow , Their old acquaintance they disdaine to know . EMBLEME XC . Loue and feare are chiefest things , That stablish Scepters vnto kings . A Prince that would his fame should stil increase , And honour to resound in euery place , He shall assure his Scepter with more ease , If that his subiects loue and feare his face . A Dog and Hare two enemies to peace , One loues , the other feareth in like case : Yet better peace to Princes neuer springs , Then when like Dogs and Hares men serue their kings . EMBLEME XCIII . He that would loade a happie life , For vertue let him chuse his wife . Some do not care how nor with whō they linke , If fading beauty please their wanton eye : Others so they be fingring of the chinke , Care not how soone their hand be in the pie ; But a wise man doth warily forethinke , That both those courses run too farre awrie : That this nor that , is neither here nor there , The chiefest choice is chusing by the eare . EMBLEME XCIIII . No kind of friend will longer stay , When riches once are gone away . The lyce do shun the place where they were bred When life to leaue the carkasse they do find : So when mens fortune failes and waxeth dead , And when their wealth and riches do vnwind , We see the flatterers away are fled , From those to whom the same were earst inclind . This shewes that in aduersity and need , T is hard to finde a trustie friend indeed . EMBLEME XCV . When thou for ayd to God dost pray , To helpe thy selfe thou must assay . When thou shalt trauell on the tedious way , And see thy Asse fall loden in the mire , First for the helpe of God prepare to pray , That succours all that do his helpe require ; But in the meane time ceasse not to assay , With thy owne hands to draw him from the mire . For he that would the helpe of God attaine , To helpe himselfe must take a little paine . EMBLEME XCVI . A wanton woman and a light , Will not be tam'd by art nor might . With greater ease the Dolphin is restrained , Then wanton women bridled of their will , Who from their purpose cannot be constrained . They are so full of craft and subtill skill : Wel may they boast what guerdō they haue gained , That can subiect their wiues vnto their will ; For oft the ayer of a womans smocke , Withstands alone the bonds of chast wedlock . EMBLEME XCVII . Constancie hath most renowne , When crosses most do beate vs downe . The more that Saffron troden is with feete , The more it still doth flourish on the ground : So when with troubles vertuous minds do meet , The more opprest , the stronger they be found . Where vertue is , there may we plainest see 't , In those whom cares & woes do compasse round : And when aduersity doth most assaile , By striuing then aloft to beare their saile . EMBLEME XCVIII . Who so to studie doth incline , The hardest wit it shall refine . Though childrens wit be not so ripe and quicke , As vnto others nature doth impart , Paine wil helpe out where nature seemes to stick , And they great maisters made of many an art ; Eu'n as the Beare doth into fashion licke , The lump she laid without proportiond part ; For man is made againe by reasons helpe , As is new moulded the mis-shapen whelpe . EMBLEME XCIX . When some thinke most themselues in peace , Their dangers oft do most increase . When Hercles had ordaind to take his rest , And from his former labours him withdrew , Hydra that monstrous seuen-headed beast Against him came , his troubles to renew . Euen so when vertue hath her hire possest , And once attained vnto honour due , Some chance or other by fowle enuy growes , And still new troubles and new trauels sowes . EMBLEME C. The hand that idlenesse detests , Doth hoord the money in the chests . Behold how Diligence as she were wroth , Sits in her charriot with a scourge in hand , And whippeth Idlenesse now for her sloth , That of her need before time had not scand : The little Ants take paines and draw them both , Which giues vs this thereby to vnderstand , That lest we labour with the little Ant , We still are like to liue in wo and want . 
A95898	----	A sight of ye trans-actions of these latter yeares emblemized with ingraven plats, which men may read without spectacles. Vicars, John, 1579 or 80-1652. This text is an enriched version of the TCP digital transcription A95898 of text R201246 in the English Short Title Catalog (Thomason E365_6). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 77 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A95898 Wing V327 Thomason E365_6 ESTC R201246 99861777 99861777 113922 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A95898) Transcribed from: (Early English Books Online ; image set 113922) Images scanned from microfilm: (Thomason Tracts ; 58:E365[6]) A sight of ye trans-actions of these latter yeares emblemized with ingraven plats, which men may read without spectacles. Vicars, John, 1579 or 80-1652. [2], 21 [i.e. 29], [1] p. : ill. Are to be sould, by Thomas Ienner, in his shop at the old Exhange, [London] : [1646] Signed at the foot of page 21 [i.e. 29]: Collected by John Vicars. A1r is blank. Title and imprint from engraving on A1v; place and date of publication from Wing. Page 29 is misnumbered 21. Annotation on Thomason copy, leaf A1r: "Decemb: 5th Lond: 1646". Reproduction of the original in the British Library. eng Emblem books, English -- Early works to 1800. Great Britain -- History -- Charles I, 1625-1649. Great Britain -- History -- Charles I, 1625-1649 -- Early works to 1800. Great Britain -- History I, 1625-1649 -- Early works to 1800. A95898 R201246 (Thomason E365_6). civilwar no A sight of ye trans-actions of these latter yeares: emblemized with ingraven plats, which men may read without spectacles. Vicars, John 1646 12174 181 0 0 0 0 0 149 F The rate of 149 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2008-06 John Pas Sampled and proofread 2008-06 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Sight of ye Trans-actions of these latter yeares Emblemized with engrauen plats which men may read with out spectacles . Are to be sould , by Thomas Ienner in his shop at the old Exhange TIME In a litle wrath I hid my face frō the for a moment ; but with everlasting kindn●es will i haue mercy on thee saith the Lord thy redeemer . Isaiah ▪ 54. ● . TRVTH I will mention the Loving kindnesses of the Lord , and the praises of the Lord , according to all that the Lord hath bestoued on us , and the great goodnesse towards the house of Israell which hee hath bestowed on them according to his 〈◊〉 ▪ and according to the multitude of his Louing kindnesses . And the fifth Angel poured out his viall upon the seat of the 〈◊〉 , and his kingdom was full of darknesse , and they gnawed their tongues for pain . and blasphemed the God of 〈◊〉 〈…〉 To the READER . THou hast here ( friendly Reader ) a resolution to that riddle , which hath so puzzelled and amazed the whole Kingdome , betweene the main parties thereof , Parliamentarians and Royalists ; namely , who hath been the cause , or what hath been the main spur or spring , of all the late and lamentable destractions and distresses of the three Kingdomes , England , Scotland , and Ireland , these five or six years past ; even the very same efficient and instrumentall cause that was of Israels sore plague and punishment , 2 Sam. 24. Israel had sinned and provoked the Lord to anger , and God suffered Satan to provoke their King to sin grievously against God . So , England had grievously sinned , and Gods wrath was thereby kindled , and therefore God suffered their King , and his prelaticall , papisticall , and malignant Subjects , soundly to whip and scourge , England , even to the fetching of blood out of its ●oynes and sides ; And here 's I say , the riddle clearly resolved ; All this Truth being in this little Emblematicall Treatise lively set forth , and illustrated with neat and pertinent pictures and figures , for the better affecting of the sight and sense of the Readers therof , and especially for the full making out of the truth of what is therein delivered ; viz , That the King , and his unhappy and unholy atheisticall instruments , have been the main moving cause ( next , I say , to our sins ) of all the mischieves and miseries which we have all felt and found in this distressed Kingdome , onely , or mainly , I say , for the driving on of that cruell and accursed designe of bringing in an Arbitrary-Government upon this Free-born Nation , to the utter ruine and overthrow of their most precious Religion , and Liberties ; as thou shalt easily and clearely see and discover , in this following Treatise and Relation . A Sight of the Trans-actions of these latter yeares , Emblemized with Ingraven Plates , which men may Read without Spectacles . 1 Parliament . 1. IN the first year of King Charles his Reign , a Parliament being called at Oxford , two subsidies were granted , no grievances removed , but the said Parliament soon dissolved . 2. The sad effects which the dissolution of this Parliament produced , were the losse of Rochell , by the unhappy help of Englands Ships . 3. The diversion of a most facile and hopefull warre from the West-Indies , to a most expensive and successelesse attempt on Cales . 4. The bloody and unblessed attempt on the Isle of Ree , and thereby a precipitate breach of peace with France , to our great losse . 5. A peace concluded with Spain , without consent of a Parliament , contrary to a promise formerly made to the Kingdome by King James , a little before his death ; whereby the Cause of the Palatinate was altogether most shamefully deserted by us . 6. The Kingdom suddenly billetted with Souldiers , and a concomitant project set on foot for Germane Horses to enforce men , by fear , to fall before arbitrary and tyrannicall taxations , continually to be laid upon them . 2. Parliament . 7. The dissolution of a second Parliament at Westminster , in the second year after a declarative grant of no lesse than five Subsidies , and the said issues that flowed on the Kingdome thereupon . 8. As first , the violent exacting from the people of that mighty summe of the five Subsidies , or a summe , equall to it by a Commission for a Royall-Loan , as it was called . 9. Many worthy Gentlemen imprisoned and vexed , that refused to pay it . 10. Great summes of money extorted from Subjects by Privy Seals and Excises . 11. The most hopefull Petition of Right , blasted in the very blossome of it . 3 Parliament . 12. A third Parliament called , and quickly broken in the fourteenth year of the King , and therein Parliamentary priviledges extreamly violated by after ill-usage of some of the best and worthiest Members thereof , who were clapt up close prisoners , denied all ordinary and extraordinary comforts of life , and preservation of health , which might have proved perpetuall to them , had not a fourth Parliament ( which afterward happened ) necessitated their relief and release . 13. And this third Parliament thus dissolved , O the miserable effects that followed thereon also . 14. Scandalous and opprobrious Declarations published to asperse and besmear the proceedings of this last Parliament , and some of the best Members thereof ; yea , Proclamations set out to those effects , thereby extreamely to dis-hearten the Subjects , yea , and plainly forbidding them once to name a Parliament , or to desire them any more . 15. Whence , immediately gushed out ( this damme of Parliaments thus being broken down ) the violent inundations ( even to a deluge of miseries ) of mighty summes of money , got by that strange and straining project of Knight-hood ; yet , under a faire colour and pretence of Law for it , and for all the rest that followed . 16. As , the most burthensom Book of Rates ; the most heavy and unheard of ( till then ) taxation of Ship-money ; the enlargement of Forrests , contrary to Magna Charta ; the injurious exaction of Coat and Conduct money ; the forcible taking away of the Train'd-Bands Armes ; the desperate design of engrosing Gunpowder into their hands , and keeping it fast from the Subject in the Tower of London , not to be had thence , but at most excessive rates . 17. The destruction of the Forrest of Dean , that most famous Magazine , and Timber-store-house of the whole Kingdome , which was sold to Papists . 18. The monstrous Monopolies of Sope , Salt , Wine , Leather , and Seacoal ▪ yea almost of all things in the Kingdome of most necessary and common use . 19. Restraint of Subjects Liberties in their Trades and Habitations ; for refusall of which foresaid heavy pressures , many were vext with long and languishing suites , some fined and confined to prisons , to the losse of health in many , of life in some ; Some having their houses broke open , their goods seized on , their studies or closets searched for writings , books and papers to undoe them ; Some interrupted also in their Sea-Voyages , and their ships taken from them , in an hostile manner , by projectors , as by pirates , or common Enemies . 20. The crushing cruelties of the Star Chamber-Court , and Council Table , in those dayes , chiefly , for the fomenting and increasing of most exorbitant taxations , pressures , and unjust suites against the Subject . 21. Thus farre for the miseries of the Common-wealth ; now also for the Churches danger , and distresse . The amazing miseries of the Subjects Consciences also , by the intolerable burthen of Popish Ceremonies , Romish Innovations , and such like other outrages of the Arch-Prelate of Canterbury , and his Prelaticall Agents and instruments , over the whole Kingdome , in matters of religion , Divine worship , and spirituall cases of Conscience . 22. The most palpable and abominable Romish Ceremonies used at the Kings Coronation , and insolent and impious , false and destructive additions in the Oath administred to the King , at his said first Inauguration to the Crown , by that most arrogant Arch-Bishop . 23. And the manifold other impious impositions in matters of religion , divine worship , and spirituall cases of Conscience ; for refusing and opposing of which , how was the honest-hearted and tender-conscienced subject , grievously oppressed by fines , imprisonments , stigmatizings , mutilations , whippings , pillories , gagges , consinements and banishments ; yea , and that , into perpetuall close imprisonments in the most desolate , remote , and ( as they hoped and intended ) remorslesse parts of the Kingdome . 24. The putting down , yea , utterly ruinating of that most famous and honourable work , that ever this Kingdom saw , in a private way , for the advancement of Gods glory in the propagation of the Gospel , I mean , the Feoff●es for buying in of Impropriations ; Noy , the ( then ) Atturney-Generall , openly in Court , accusing that blessed work to be a worse plot against the Church ( he meant the Prelaticall Church sure , ) than the Papists Powder plot . 25. The advancing ( for the most part ) none , to Ecclesiasticall Dignities and Livings , but Arminians ; yea , Popish-hearted Pontificians ; Suspending and silencing with deprivations , degradations , and excommunications , almost all the most pious , painfull and Orthodox-learned Pastours over the kingdom , whom they could catch in their snares , and all this under a pretence of peace , unity and conformity ; in which foresaid cases , the High-Commission ( like the Spanish-Inquisition ) with its most pragmaticall pranks , was , all along , most intolerable and abominable . 26. Printing-Presses , set open for the printing and publishing of all sorts of Popish and Arminian tenets ; but , shut up and restrained from Printing , sound and Orthodox Doctrines . 27. Nay , not onely thus lamentably molesting us at home in England ; but attempting the like on our Brethren of Scotland , indevouring to impose upon their consciences also , a New Liturgye , and a book of Canons , upon the first introducing whereof into their Church , they not induring them , threw stones and stooles at the Arch-Bishop of St Andrews head , and beat him out of the Church , crying out , a Pape , a Pape , and so rid themselves of them . 28. Upon which refusall of theirs , O what foule calumnies and scoffes were immediately cast upon them , and they called and counted rebels and Traytors ; yea , so proclaimed in all Churches in England . 29. An Army was also raised to oppresse and suppresse them , for thus resisting the Arch-prelates most injurious impositions on them . A mighty and tumultuous rising of Apprentices and young men in Southwarke and Lambeth side , with clubs and other weapons especially at the A●ch-bishops house , which put him into such a fright , as made him fly to Croyden , to convey himself to some more private and remote place , and although Pharoahs magisians were so honest , that at the sight of the dust of the earth turned into lice , they cryed out it was the finger of God , but he grew more and more outragious , and caused one to be hanged and quartered , and his head set on London-Bridge . 30. Our Brethren of Scotland likewise raising an Army in their own just defence , and by force of armes , inforcing their own peace . 31. A first pacification being then made by the King , and some of his Nobility , and ratified under hand and Seal twixt them and the Scots ; yet was it shortly after shamefully violated , and broken quite off by the Arch-prelate of Canterbury , and the Earle of Straford . 4. Parliament . 32. A fourth Parliament was thereupon shortly after called again , by those complotters meanes , but to a very ill intent , and another Parliament summoned also at the same time by the Earle of Straford in Ireland , both of them onely to levy and procure monies to raise another Army , and wage a new Warre against the Scots ; 33. The Ships and goods of our Brethren of Scotland , were , in all parts and ports of this kingdom , and of Ireland , also surprised and seized on for the King ; their Commissioners denyed audience to make their just defence to the King , and the whole kingdome of Scotland and England too , hereupon much distracted and distempered with leavying of monies , and imprisoning all among us that refused the same . 34. This Parliament also refusing to comply with the King , Cant , and Straf●rd in this Episcopall warre against the Scots , was soon dissolved and broken up by them and thereupon they returned to their former wayes of waste and confusion , and the very next day after the dissolution thereof some eminent members of both Houses , had their Chambers , and studies , yea their cabinets and very pockets of their wearing cloathes ( betimes in the morning before they were out of their beds ) searched for letters and writings , and some of them also imprisoned , and a false and most scandalous declaration was published against the House of Commons in the Kings name . 35. A forced Loan of money was attempted in the City of London , to be made a president ( if it prevailed there ) for the whole kingdom , but some Aldermen refusing , were fo●ely threatned and imprisoned . 36. In which interim , the Clergies Convocation continuing ( notwithstanding the dissolution of the Parliament ) new conscience oppressing Canons were forged , and a strange Oath , with a monstrous &c ▪ in it , was framed for the establishing of the Bishops Hierarchy , with severe punishments on the refusers to take it . 37. In this Convocation ●ore taxations were also imposed upon the whole Clergie , even no lesse than six Subsidies , besides a bountifull contribution to forward that intended warre against our brethren of Scotland . The Arch-Prelate of St Andrewes in Scotland reading the new Service-booke in his pontificalibus assaulted by men & Women , with Crickets stooles Stickes and Stones . The rising of Prentises and Sea-men on Southwark side to assault the Arch-bishops of Canterburys House at Lambeth . 38. For the advancing of which said summes for this warre , the popish pontifician party , and their scandalous priests were most free and forward ; yea , and a solemn prayer was composed and imposed by the Bishops on their Ministers every where to be used and read in all Churches against the Scots , as rebels and traytors . 39. The papists also in a high measure enjoyed even almost a totall toleration ; and a Popes Nuncio suffered among us to act and govern all Romish affaires , yea a kinde of a private popish-parliament kept in the kingdom , and popish jurisdictions erected among them . 40. Commissions were also ( secretly ) issued out for some great and eminent papists , for martiall Commands , for levying of Souldiers , and strengthening their party with Armes and Ammunition of all sorts , and in great plenty . 41. His Majesties treasure was by these meanes so extreamly exhausted and his revenues so anticipated , that he was inforced to compell ( as it were ) his own Servants , Judges , and Officers of all sorts , to lend him great summes of money , a●d prisons filled with refusers of these and the other illegall payments ; yea , many High-Sheriffes summoned into the Starre-chamber , and to the Councill-Board , and some of them imprisoned for not being quick enough in levying Ship-money , and such like intolerable taxations . 42. In summe , the whole kingdome was now brought into a lamentable and languishing condition of being most miserably bought and sold to any that could give and contribute most of might and malice against us , and no hope of humane help , but dolour , desperation and destruction , to be the portion of all . 43. In which interim , our Brethren of Scotland being entred into our kingdome , for their own just defence , the King had advanced his Royall-Standard at York , where the creame of the kingdome , Nobles , and Gentry , being assembled , and a treaty twixt the prime of both Armies had at Rippon , for a faire and peaceable accommodation , the King was , at last , inforced to take his Nobles Counsell , and in the first place , a cessation of Armes agreed on ; and then this fifth present Parliament , ( the Parliament of Parliaments , ) was necessitously resolved on to begin , November 3. 1640. 5 Parliament , Anno 1640. Novemb. 3. 44. But , behold , a desperate plot and design was herein also , immediately , set on f●ot , to ●poyle or poyson it in the very Embrio and constitution of it , in the first choyce of the Members thereof , by Letters from the King , Queen , malignant and popish Earles , Lords , Knights , and Gentry , posted into all parts of the kingdome , to make a str●ng party for them ; But , by admirable divine providence , this their plot was ●ounterplotted , and wonderfully frustrated , and the Parliament most 〈…〉 and 〈◊〉 . 45. Shortly after , a very formidable Spanish-Fleet , or Armad● , appeared on our English●●●row Seas , in fight of Dover , and was comming in ( as was , on very st●ong grounds , more than probably conjectured ) as a third party , to help to destroy 〈…〉 Spani●rds hoping ▪ that by this time , we and the Scots were together by the ●ar● ▪ but they were by Gods mercy , beaten of● from us by our Neighbours of Holland . And so in fighting against them , we fought against our friends . The Souldiers in their passage to York turn reformers , pull dow● popish pictures , break down rayles , turn alters into tables , and those popish Commanders , that were to command them , they forced to eat flesh on Fridayes , thrusting it down their throats , and some they slew . 46 In the time of ours and the Scots Armies residing in the North , which was in June 1641. the Popish and malignant Lords and Prelates , fearing the effects of this present Parliament , complotted together to disaffect that our English Army against the Parliament , and indevoured to bring it out of the North , Southward , and so to London , to compell the Parliament to such limits and rules at they thought fit . The Souldiers in their passage to York turn unto reformers pull down Popish pictures , break down rayles , turn altars into Tables ▪ the English and Scotts Armies at first ready to fight , lovingly embrace each other , & part kinde freinds , July 1641. At the beginning of the Parliament there was a diligent inquisition after oppressions , and oppress●rs , and first upon the petition of Mistris Bastwick and Mistris Bur●on , two widdowed wives , and a petition exhibited in the behalf of Mr. Prynn , Dr. Laighton , Mr. Smar● , Mr. Walker , Mr. Foxley , Mr. Lilborn , and many others , set at liberty , some being banished , and all close prisoners , others fast fettered in irons , and their wives debarred from comming to them . The Protestation . We the Knights , Citizens , and Burgesses of the Commons House in Parliament , finding , to the great griefe of our hearts , that the designes of the Priests and Jesuites , and other adherents to the See of Rome , have of l●te been more boldly and frequently put in practise than formerly , to the undermining and danger of the ruine of the t●ue reformed Protest●nt religion , in his M●jesti●s Dominions established : And finding also that there have been , and having just cause to susp●●● that there still 〈◊〉 , even during this sitting in parliament , indevours to subvert the fundamentall Laws of England and Ireland , and to introduce the exercise of an Arbitrary and Tyrannicall Government , by most pernicious and wicked Councels , practises , plo●● , and conspiracies : And that the long intermission , and unhappy breach of Parliaments , hath occasioned many illegall Taxations , whereupon the Subject hath been prosecuted and grieved ▪ And that divers ●nnovations and Superstition● have been brought into the Church ; multitudes driven ●ut of his Majesties Dominions , jealousies raised and f●●ented betwixt the King and his people a popish Army levyed in Ireland , and two ▪ ●rmies brought into the bowels of this Kingdome , to the hazzard of his Majesties royall person , the consump●ion of the Revenues of the Crown , and Treasure of this Kingdom : And lastly , finding great cause of jealousie , that indevours have been , and a●cused to bring the English Army into a misunderstanding of this Parliament , thereby to incline that Army , with force to bring to passe those wicked Councels , Have therefore thought good to joyn our selves in a Declaration of our united affections and resolutions , and to make this ensuing Protestation . ●A . B. do● in the presence of Almighty God , promise , Vow , and protest , to maintain and defend , as far as lawfully I may , with my life , power , and esta●e , the true reformed protestant Religion , ●●●ressed in the Doctrine of the Church of England , against all popery ▪ and popish Innovations within this Realm , contrary to the same ●octrine , and 〈…〉 duty of my Allegiance , his Majesties royall Pe●son , Ho●our , 〈…〉 also the power and priviledges of Parliament ▪ 〈…〉 the Subject , and every person that maketh this Protestation , ●n 〈◊〉 he shall doe , in the lawfull 〈◊〉 of the sa●● . 〈◊〉 to my power , and 〈…〉 as lawfully I 〈◊〉 , I will 〈◊〉 , and by all good way●● 〈…〉 to bring 〈…〉 punishment , all such as shall either by 〈◊〉 ▪ practise , Councels , pio●● , conspiracies or otherwise , do any thing to the contrary of any thing in this present protestation contained . And further , that I shall 〈◊〉 all just and Honourable wayes indevour to preserve the 〈◊〉 and peace between the three Kingdoms of England , Scotland and Ireland ; and neither for hope , fear , nor other respect , shall relinquish this promise , Vow , and protestation . The Earl of Straffords Speech on the Scaffold . The Ministers and people solemnly take the Protestation in all Churches over the Kingdome , Mr. Burton , Dr. Bastwick & Mr: Prinne ▪ triumphantly from perpetuall captivity ▪ those 3 famous Wittnesses of Truth , return home to London , attended with thousands of horse and foot , ( My Lord ) I professe my self a true and obedient Son to the Church of England , to that Church wherein I was born , and wherein I was bred ; prosperity and happinesse , be ever to it : and whereas it hath been said that I have inclined to popery , if it be an obiection worth answering , let me say truly , that from the time since I was one and twenty years of age , till this houre , now going upon 49. I never had thought in my heart , to doubt of the truth of my religion in England : and never any had the boldnesse to suggest to me the contrary , to the best of my remembrance ; and so being reconciled to the mercies of Christ Jesus my Saviour , into whole bosome I hope shortly to be gathered , to those eternall happinesses that shall never have end . I desire heartily the forgivenesse of every man , both for any rash or unadvised word , or deed , and desire your prayers : And so my Lords farewell , farewell all the things of this world : Lord strengthen my faith , give me confidence and assurance in the merits of Christ Jesus . I desire you that you would be s●lent and ioyne in prayers with me ; and I tr●st in God that we shall all meet , and live eternally in heaven , there to receive the accomplishment of all happinesse , where every teare shall be wiped from our eyes , and every sad thought from our hearts : And so God blesse this kingdome , and Jesus have mercy upon my Soule . Amen . The Earle of Strafford for treasonable practises beheaded on the Tower-hill ▪ Sr. Francis Windebank , Sr. Iohn Finch , the Lord Digbie , Iermin etc : fly for their lives beyond sea , 48. Then , they attempted by foule and false scandals on the Parliament , to intice the Army of the Scots , ( then , still in the North ) to a newtral●ty , and to sit still whiles our English army acted the farther designes hatched and hammered still in their heads and hearts , but this plot prevailed not neither . Anno 1641. Octob. 23. 49. About this time , that most horrid and inhumane bloody rebellion and monstrous massacring of almost 200000 innocent English Protestants , men , women , and children , b●ake out in Ireland , namely , about October 23. 1641. ( This also being a main branch of this most mischievous design against this Parliament , by Gods wonderfull power ) and providence , so firmly fixed and setled , that they knew not how to ruinate it ) those accursed Rebels having had their principall encouragements and Commissions to authorize them in that horrid and hideous rebellion from the Court of England , and of purpose to have made England the chiefe seat of the warre , and of all the papists , prelates , and malignants utmost wrath and rage . 50. For the still effecting , and underhand working on , of this wicked designe , the malignant party in private , much prevailing still ; the designe now went on , chiefly against the City of London , for which purpose , the Leivtenant of the Tower , Sir William Belf●re , was ( for his loyalty ) displaced by the King from his Leivtenantship , and popish Lord Cott●●g●on , made Constable of the Tower ; but his dangerous designes being soon discovered , he was as soon displaced ; and Colon●ll Lunsford , was made Leivtenant of the Tower ; But , he also by the Parliaments petition and importunity to the King , was displaced ; and Sir John Byron , a desperate malignant ( who afterward proved the most bloody Lord ●yr●n in 〈◊〉 ) was made Leivtenant of the Tower , in Lunsfords stead , but he also , on many just jealousies being petitioned against , was at length , with much adoe removed and put out thence , and Sir John Conyers , by the power of the Parliament , was put in his place . To the Kings most excellent Majesty , and the Lords and Peers now assembled in Parliament . The humble Petition and Protestation of all the Bishops and Prelates now 〈◊〉 by His Majesties Writs to attend the Parliame●t , and present abou● London and Westminster for that Service . THat whereas the Petitioners are called up by severall and respective Writs , and under great penalties to attend the Parliament , and have a clear and indubitable right to vo●e in Bils , and other matters whatsoever debatable in parliament , by the ancient customes , Laws , and Statutes of this Realm , and ought to be protected by your Maiesty , quietly to attend and prosecute that great Service . They humbly remonstrate and prot●st before God , your 〈◊〉 , and the Noble Lords and Peers now assembled in Parliament , that as they have an indubita●e right to sit and Vote in the House of Lords ; so are they , if they may be protected from force and violence , most ready and willing to performe their duties accordingly . And that they doe abhominate all actions or opinions tending to Popery , and the maintainance thereof ; as also all propension and inclination to any malignant party , or any other side or party whatsoever , to the which their own reasons and conscience shall not move them to adhere . But , whereas they have been at The High Commission-Court and Starr-Chamber voted down , and pluralities & non residencies damned by Parliament . The Queen-Mother sent away by Sea , and the Capuchine Fryers & Priests expell'd from Somersett House ▪ beyond Sea . severall times violently menaced , affronted and assaulted by multitudes of people , in their comming to perform their services in that honourable House , and lately chased away , and put in danger of their lives , and can finde no redresse or protection , upon sundry complaints made to both Houses in these particulars . They likewise humbly protest before your Majesty , and the Noble House of Peers , that saving unto themselves all their rights and interests of sitting and voting in that House at other times , they dare not sit or vote in the House of Peers , untill your Majesty shall further secure them from all affronts , indignities and dangers in the premises . Lastly , whereas their fears are not built upon phantasies and conceits , but upon such grounds and objects as may well terrifie men of good resolutions , and much constancy . They doe in all duty and humility protest before your Majesty , and the Peers of that most honorable House of parliament , against all Laws , Orders , Votes , resolutions , and determinations , as in themselves null , and of none effect , which in their absence , since the 27 of this instant moneth of December 1641. have already passed ; as likewise against all such as shall hereafter passe in that most honourable House , during the time of this their forced and violent absence from the said most honourable House ; not denying , but if their absenting of themselves were wilfull and voluntary , that most honourable House might proceed in all their premises , their absence , or this protestation notwithstanding . And humbly beseeching your most excellent Majesty to command the Clerk of that House of Peers to enter this their petition and protestation among their Records . They will ever pray to God to blesse , &c. Jo. Eborac . Tho. Duresme , Rob. Co. Li●h . Jos. Norw. Jo. Asa. Guli . Ba. & Wells Geo. Heref. Rob. Owon . Ma. Ely . Godfr . G lonc . Jo. Peterburg . Morris Landaff . 51. None of all these plots , yet , prevailing against the Parliament , neither in generalls nor particulars , they yet , persist to plot and attempt against it ; and about this time found occasions , craftily and causelesly ( in secret ) to foment many jealousies and jarres , to dis-joynt both Houses of Parliament , within themselves ; thereby at least , to obstruct and retard their ( then ) most weighty , and great affaires in Church and State . 52. The Bishops also themselves had a pestilent plot about this time , to subvert and overthrow the Parliament , by endevouring to get the King to protest against their proceedings in it ; But twelve of them were thereupon presently impeached of high treason , and ●en of them imprisoned in the Towre of London , and , afterward , they were all disabled from ever ●itting again in the Parliament . Bishops Voted down root and branch : Nullo contradiscente , insomuch that the Citizens of London the same night , made bonfires , and had ringing of bels . And for the better securing the City within , as well as without , the Parliament published an Ordinance , thereby injoyning all Popish Recusants , inhabiting in and about the City , all disaffected persons , and such as being able men , would not lend any money for the defence of the Commonwealth , should forthwith con●ine themselves to their own houses , and not to goe 〈◊〉 without speciall licence , as they would answer it at their 〈◊〉 , to the Parliament . Another Ordinance was sent to the Lord mayor , by which the Trained Bands were authorised to apprehend many of the prime and richest malignants , dis●affected persons in the City , whereof were foure Aldermen put in safe custody , in Crosby house , and some in Gressan Colledge . The Bishops imprisoned in the Towre of London for protesting against the Parliament , Popish Recusants disarmed , for the greate security of the kingdome , 53. About which time , a most wicked fellow sent to Mr. John Py●● ( a most pious Patriot of his Country , and then a most eminent member of the House of Commons ) a most reviling Letter , therein calling him traytor , and in the said Letter inclosed a plague-sore plaister , thinking thereby to have destroyed him , But , God mightily preserved him from the infection of it . 54. After this , the King himself ( being guarded with about 500 armed , ruffi●nly desperate Cavaliers or Souldiers ) violently rushed into the House of Commons , accused five of their most eminent and pious members of treason , demanded their persons to be delivered up unto him , intending to destroy all that resisted him therein ; but this plot was blessedly crost , by the happy absence of the Gentlemen ; this plot was attempted , Jan. 4. 1641. Anno 1642. 55. After this , one Binion , a Silkman of London ; and the Kentish Malignants , wherin Sir Edward Deering , had a principall hand , framed dangerous and destructive petitions against the proceedings of the Parliament ; but were both most justly rejected , and themselves fined and imprisoned for them . 56. Immediately after this , things grew still , worse and worse among the malignants , the King himself in unjust discontent ( by the desperate and wicked counsell of that pernicious Cataline , the young Lord Digby ) forsakes the Parliament , and getting the Prince to him , leaves London and presently posts into the North , and there attempts to get Hull into his hands , but was happily prevented and bravely opposed by Sir John Hotham , then , in that time of his outward and seeming fidelity . 57. The King being● at York , interdicts the Militia , then , set on foot , by the Parliament , for their just safety and defence ; endevouring to remove the Term from the City of London , but in both is opposed by the Parliament . 58. The Lords and Gentry of Ireland , and of Scotland too , petition the King , to return to his Parliament , yea and the Gentry and Commons of Yorkeshire do the like , but are all rejected . 59. The King set on foot a most illegall Commission of Array , to clash against the Parliaments Militia , which occasioned much mischief and misery over the whole kingdom , but the Parliaments Militia prevailed in most places and parts of the land . 60. Three letters were intercepted , discovering a most desperate plot against the Parliament by the Ro●●lists , Commissary Wilmot , Digbie , Jermine , ●rofts , and others , which by Gods mercy failed them and came to nothing , but we in taking some of their ships were advantaged thereby . 61. Sir Richard Gurney , then Lord May●r of the City of London , proving a desperate malignant and Array man , was crost in his desires , and clapt up prisoner in the Tower of London , by the power of the Parliament . 62. 〈…〉 and Decla●●●●●● against the Parliaments proceedings were Printed and published and commanded to be read in al the Churches and Chappels over the whole kingdom , within the Kings power . 63. Sir John Penington , a brave Sea-man , but a desperate malignant , was constituted Admirall of the Seas , for the Kings service , but displaced and dispossessed thereof by the Parliament ; and the most noble and loyall Earl of Warwick ( notwithstanding the Kings Letter and command to interdict him therein , and to give way to Penington ) being put in by the power and authority of the Parliament , and possessed of the Ships , most happily and honourably kept and continued in the place and office for the Parliaments service . a Letter sent to Mr Pym , Mr. Pym , doe not think that a guard of men can protect you if you persist in your traiterous Courses and wiked designes , I haue sent a Paper-m●ssenger to you , and if this does not touch your heart , a dagger shall so soon as I am recouered of my plague-sore . In the meane time you may be forborn ▪ because no better man may be endan●gered for you ▪ Repent , Traitor Colonell Lunfford assaulting the Londonens at Westminster Hall , with a great rout of ruffinly Cavaleires The Citizens ●f London voluntarily prof●ered their service to attend and guard the Parliament by Lan to Westminster , to secure them from danger . By Water also the stout Shipmasters and mariners , likewise made ready a great number of long●Boats , furnished with Ordnance , muskets , and other Sea-like warlike instruments , their vessels also gallantly adorned with flagges and S●r●mers , together with martiall musick , Drums and Trumpets , so as it was a rare sight , and when they came to White Hall , and understood that the Parliament Wor●hies were safely arrived , the Trained Bands by Land , and the valiament Seamen by Water , let fly their thundering shot both small and great , their Trumpets sounding , and their Drums beating , in a triumphing and congratulating manner , a singular testimony of their cordiall affections . The very same day , a numerous company of Buckinghamshire men , both Gentlemen , Ministers , and others of that Country on horseback , with their Protestations in their hats , partly in behalf of their Knight of the shire , but especially to petition the Parliament , for Reformation of evills in Church and State , and to assure their best services and assistance to the Parliament , on all just occasions , and out of Essex , Hartford , Barkeshire , Surrey , and other Counties of the Kingdom came , one after another . 65. The most noble and right honourable Earle of Essex was ordained Lord Generall over all the Parliaments Forces , for the preservation of the kingdom , which he famously and faithfully managed and marshalled , as especially Edge-hill and Newbery , and other places can abundantly witnesse . 66. A plot to have blown up all the Lord Generalls Magazine of powder ; and another at Beverley in Yorkeshire , to have slain Sir John Hotham both intended by one David Alexander , and hired thereunto , but both , by Gods providence timely prevented . 67. Commissions granted to popish Recusants to levy men and armes against the Parliament ; but the Parlia : published a Declaration or Protestation to the whole world , of their just proceedings therein . 68. The King received the most bloody Irish rebels petition , and permitted their persons with great favour and allowance about him ; calling , and counting them good Catholick Subjects ; but utterly rejecting the Parliaments petition , ( exhibited by the Lord Generall ) desiring peace and reconciliation with him . 69. A Treaty of peace was really intended by the Parliament , but meerly pretended and fraudulently for a while , transacted by the Royalists ; in which interim , that most bloody bickering at ●rainf●●d , was most treacherously committed by the Kings party , and a most wicked piece of villany c●●yed on therein , but ( though with much losse on both sides , but especially on theirs ) by Gods great mercy the mischiefe prevented , and the City of London mightily preserved . 70. A dangerous plot against the kingdom , ●n new High-Sheriffes , for the better collecting of the 400000 〈◊〉 . Subsidies , intended to have been confirmed to the King in a former Parliament ; but , that plot 〈◊〉 by the Parliament providence , and an Ordinance of Parliament set on foot for the successefull Association of Counties for mutuall defence one of another , against regall injurious taxations and oppressions on them . 71. A wicked design of the Royalists at Oxford and elsewhere , to proceed against the Parliaments prisoners , as traytors , and so to put them to death ; by which Dr. Bastwick , and Captain Lilburn , were to have been tryed for their lives ; but prevented by an Ordinance of Parliament for execution of a Le● Ta●●onis , and so of executing the Royall prisoners among us . The Citie Trained Bands , and the brave Sea-men with Barges and Long-boates adorn'd with streamers drums & trumpets , and furnisht with Ship-guns , & other Warrlike instruments , guard the Lords & Commons safely to Parl : by land & Water . The Countie of Buckingham Cometh to London the very same day of the Lords & Com̄ons so guarded ▪ with their Petition to the Parl : Carrying the Protestation on their slaves on horseback , and the Counties of Essex , Hertford , Barkshire , Surrey , & others ▪ followed them ▪ in like maner , shortly after . Anno 1643. 72. A notable plot against the City of London , immediately upon the Cities prefe●●ing a petition to the King , by the hands of two trusty Aldermen , and foure Commoners of the said City , in reply to which petition , the King sending as his messenger , one Captain Hern to the City , and the whole body of the City assembling at a Common Hall , this Hern desires Faire-play above-board of them ; But the businesse being found to be a notable design of the malignant-Citizens against the Parliament and the ( then ) Lord Mayor of London , and the Government of their City , the honest , and farre major party , cry out in the hearing of Hern , they would live and dye with the Parliament , and so sent Hern away with a flea in his care . 73. Another plot immediately after , contrivedat Oxford , by a Letter sent to all the Freemen , Journeymen and Apprentices , of the said City to assemble at their severall Halls ; and there the Masters and Wardens of all Companies to read the Kings Letter to them , and to perswade them to yeeld to all the Kings comemands against the Parliament and City ; but this letter was nipt and crost also in the neck and nick of it , and voted by the Parliament to be evill and scandalous . 74. A plot also to betray Bristol into the Royalists hands by one Yeomans and Bowch●r , and divers other their associates ; but by Gods mercy the plot being timely discovered , and the danger avoyded , those two principall conspirators were by Martiall Law condemned , and hanged , and so the plot utterly frustrated . 75. Cheapeside crosse , Charing-crosse , and all other crosses , in and about London , utterly demolished and pulled down , and that abominable and blasphemous book of tolerating sports and pastimes on the Lords daies , voted to be burnt , and shortly after accordingly burnt , together with many crucifixes and popish trinckets and trurnperies , in the very same place where Cheapeside-crosse stood . 76. M. Prynne sent by the Parliament to the Towre of London , to search the Arch prelate of Canterburies ▪ chamber and Study there , where he was prisoner , who accordingly searching his Study , and his pockets of his wearing cloathes ( a just requitall of his dealing with Mr. Prynne and others ) found the originall Scotch Service-book , with the Arch●Bishops owne hand-writings in it , the cause of all the Scots warres ; and his Diary , Devotions , and discoveries under his own hands of matters of high concernment . 77. The City of London to have been betrayed into the hands of the Royalists , under a pretence of a petition for peace , plotted by Mr. Waller , a member of the House of Commons , M. Tompkins , Mr. Challenor , and others ; and this wicked plot , te●med by King Charles in his letter to the Queen , one of his Fine Designes ; But God manifested th●● to be wicked and accursed Designes ; and Waller on● of the prime complotters , was by the sentence of the Parliament fined 10000 livre. in his estate , and sent out of the kingdom into perpetuall banishment , and Tompkins and Challenor hanged in London . 78. The breaking out of Sir John Hothams rotten-heart and infidelity to the Parliament , in his intended and 〈◊〉 pl●t ▪ for the betraying of that mighty strong Town of Hull into the Queens hands , which treachery was plotted and contrived between Sir John the father , Captain Hotham his son , and Sir Edward Roades , and began to be suspected , by Sir John Hothams deserting of the most noble Lord Fairfax , by an intercepeed letter of the Queens to the King , and divers other sumptomes of it , but especially by Captain Moyers letter to Mr. Ripley , and Mr. Ripley's faithfull acquainting the Mayor of Hull therewith , and their first seizing on the Block-houses , Castles , and Commanders of them , and at length their apprehending of the persons of Sir John Hotham , and Sir Edward Roads , for which treachery Sir John Hotham and Captain Hotham his Son was also apprehended , and both of the●● beheaded at the Tower of London . The 2 of May ▪ 1643. ye Crosse in Cheapeside was pulled downe ▪ a Troope of Horse & 2 Companies of foote wayted to garde it & at ye fall of ye tope Crosse drum̄es beat trūpets blew & multitudes of Capes wayre throwne in ye Ayre ▪ & a greate Shoute of People with ioy , ye 2 of May the Almanake sayeth , was ye invention of the Crosse , & 6 day at night was the Leaden Popes burnt ▪ in the place where it stood with ringinge of Bells , & a greate Acclamation & no hurt done in all these actions . 10 of May the Boocke of Sportes vpon the Lords day was burnt by the Kingman in the place where the Crosse s●●ode , & at exhange ▪ Die Merturii ; May 10. 1643. By vertue of an Order of the House of Commons , and agreeable to a Bill passed by both Houses of Parliament , for suppressing of divers innovations in Churches and Chappels , this Committee doth require you , and every of you , to take away and demollish every Altar or Table of Stone within your Church or Chappell , and to remove the Communion Table from the East end of the said Church or Chappel , and to place the same in some other convenient place of the body of the said Church or Chappell , and to remove and take away all Tapers , Candlesticks , and Basons from the Communion Table , and to take away and demolish all crucifixes , Crosses , and all Images and Pictures of any one or more persons of the Trinity , or of the Virgin Mary , and this Committee doth further require you to demollish all crucifixes , Crosses , Images or Pictures of any one or more persons of the Trinity , or of the Virgin Mary , upon the outside of your said Church or Chappell , or in any open place within your Parish . Whereof you are to give an account to this Committee , before the 20 day of this present moneth . To the Church-Wardens of the Parish of , &c. and to every of them . 79. A desperate plot for the betraying of the City or Town of Lincolne , by the two Purfries , two Captains of Hull , who let in 60 Cavaliers by night in disguised habits , and who issuing out about 12 of the clock that night , to act their designe , where a plain fellow of the Town discharging a piece of Canon upon them , slew 10 of them at one shot the rest slain and taken by the centinels and Souldiers of the town , and so by Gods mercy the City preserved . 80. The Queen wrote a dangerous letter to the King , to come with all his forces to surprize London ; but by Gods over-powring wisedome and good providence , the King refusing that counsell resolved to take Gloucester first , which he fiercely assaulted , but was as bravely repulsed , and by Gods blessing on Major Generall Mas●ies fidelity , and magnanimity of spirit , timely aide comming to relieve the Town , it was admirably freed , and by the Lord Generalls Army , and the City of Londons Regiments , delivered . 81. A desperate rebellion raised by the Ke●tish malignants , but by Gods mercy timely suppressed about Tunbridge , by the valour of Colonell Brown , and the wel-affected Gentry of the County of Kent . 82. A Ship bound from Denmark to the King , of about 300 t●n , richly laden with armes and 〈◊〉 ; another Ship bound from Newcastle to Holland , laden with 〈…〉 , but in the midst thereof 〈…〉 between 3 and 4000li . hid in the 〈…〉 to buy arms for the King ; and a third great ship called the Fellowship , 〈…〉 least 400 tun , carrying 24 pieces of Ordnance , all these 3 ships taken by the Parliaments ships , and made prize of . 83. The comming in of our brethren of Scotland with an army of at least 20000 horse and foot , invited thereunto by the Parl : in the bitter depth of winter , when they marched up to the middle in snow , and were forced to bring their Artillery over the ice of the frozen river of Tyne , and the Citizens of London lent the Parliament a 100000 li. for the Scots first pay , to encourage their advance to helpe us against the Kings forces . On Tuesday the 23 of May , 1643. 23. May . 1643. Voted that ye Queene Pawning the Iewells of ye Crowne in Holland & there with buying Armes to assist the Warr against ye Par●a●● & her owne actuall performances with her popish army in the North was high Treason & transmited to the Lords ▪ images . Crucifixes papist●call bookes in Somerset and ●am●●●s ●are burnt and Capuchin friers sent away May : 1643. an ordinance for the makeing of Fortes , Trenches , and Bull workes , about the Cittie , Iuly . 1 : 43. the Assembly of Diuines m●tt , Dr. ●●iss Prolocutor . 120 : the totall May . ●3 . Challenor and Tomkins were hangd for seekeing to betray the Cittie . The Bishop of Canterburies first prayer on the Scaffold , 10 Janua . 1644. O Eternall God and mercifull Father , look down upon me in mercy , in the riches and fulnesse of all thy mercies , look upon me , but not till thou hast nailed my sins to the crosse of Christ , look upon me ; but not till thou hast hathed me in the blood of Christ , not till I have hid my self in the wounds of Christ , that so the punishment that is due to my sins may passe away and go over me and since thou art pleased to try me to the uttermost , I humbly beseech thee , give me now in this great instant , full patience , proportionable comfort , a heart ready to dye for thine honour , and the Kings happinesse , and this Churches preservation , and my zeale to these , far from arrogancy be it spoken , is all the sin , humane frailty excepted , and all incidents thereunto , which is yet known of me in this particular , for which I now come to suffer , I say in this particular of Treason , but otherwise my sins are many and great , Lord pardon them all , and those especially whatsoever they b● which 〈…〉 this present judgement upon me , and when thou hast given me strength 〈…〉 it , then doe with me as seems best in thine own eyes ●nd ca●●y me through death , that I may look upon it in what visage soever it shall appear 〈…〉 and that there may be a step of this issue of blood in this more then miserable 〈…〉 ▪ I shall desire that I may pray for the people too , as well as for my selfe ▪ 〈…〉 thee give grace of repentance to all people that h●ve a thirst for b●●●● , but if they will not 〈…〉 it device● so , and such as are or shall be contrary to the glory of thy great 〈◊〉 , the truth and sincerity of Religion , the establishment of the King , and his posterity after him , in their just rights and priviledges , the honour and conservation of Parliaments , in their ancient and just power , the preservation of this poore Church , in her truth , peace , and patrimony , and the settlement of this distracted , and distressed people , under the ancient laws , and in their native liberties , and when thou hast done all this in mercy for them , O Lord , fill their hearts with thankfulnesse , and with religious dutifull obedience to thee and thy Commandements all their dayes : So Amen , Lord Jesus , and I beseech thee receive my soule to mercy . Our Father , &c. Sr Alexander Caro●● . Sr. Iohn Hotham , Capt●n Hotham & the Arch Bishop of Canterbury , beheaded on To●erhill for Treason against ye Parliament 1645. The Great Seale broken before the Lords and Commons on Tusday the 11. August 1646 The Bishop of Canterburies last Prayer on the Scaffold . Lord , I am comming as fast as I can , I know I must passe through the shadow of death , before I can come to see thee , but it is but um●ra mortis , a meer shadow of death , a little darknesse upon nature , but thou by thy merits and passion hast broke through the jaws of death ; so , Lord , receive my soule and have mercy upon me , and blesse this kingdome with peace and plenty , and with brotherly love and charity , that there may not be this effusion of Christian blood amongst them , for Jesus Christ his sale , if it be thy will . And when he said , Lord receive my soule , which was his sign , the Executioner did his office . 84. A desperate plot of the Royalists to starve up the City of London , by breaking into Surrey , Sussex , Kent , and the other associated Counties , but disappointed by the Parliaments Victories at Ault●n and Als●●rd , fought by Sir Will : Waller , with the help of the City of Londons regiments ; and the Royalists plots to hinder our brethren of Scot●● comming in to our help , by letters and Embassadors sent from France , and messengers from King Charles to inveagle them to keep from us ; but all in vain by Gods good providence and mercy to us . 85. The King gran●●d a cessation of arms with the bloody rebels of Ireland , and afterward justified it by a Declaration of his , printed and published at Oxford ; but it was remarkably observed , that he never prospered in any of his great designs after that . 86. A Solemn League and Covenant taken by the Lords and Commons in Parliament , and by the City of London , and all parts of the kingdom , in the Parliaments power , for a pure reformation of Religion and Church-Government , and a mutuall defence betwixt us and our brethren of Scotland . 87. A notable plot by the Royalists to have Nottingham town & Castle , betrayed unto them , the Officers therein being proffered above 10000 livre. to consent to it ; but prevented by Gods mercy in the fidelity of Colonell Hutchinson , who was then the Governour thereof . 88. A Generall plot against the Protestant Religion over all Christendom , and the Danes and Holl●nde●● also , but God wrought a mighty overture therein by the sudden breaking out of the Danes plot against the Swedes , and their over-running almost all D●nmark thereupon . 89. A desperate plot against the City of London , under a pretence of petitioning for peace , acted by Sir 〈◊〉 Brook , Colonell Read , and one Mr. Riley , & Vilet , 2 Citizens of London 〈…〉 , but by Gods providence discovered and prevented . 1645. 90. Two 〈…〉 the betraying of Milsbury into the Royalists hands ; and another against 〈…〉 all then by Gods mercy timely discovered also and prevented . 91. One Mr. Edward S●●nford , a Papist , plotted with Captain Backhouse a Capt. of Horse , under Colonell Mass●e ▪ for the be●●aying of the City of Gloucester into the Enemies hands , and pr●ffered 5000 livre. for a reward thereof , 200 li . whereof was paid in hand to the said Captain , but by Gods providence the plot frustrated , and Gloucester safely preserved . 92. Englands great wonder to Gods glory , there being ( about May 30. 1644. ) six brave armies in the kingdome , on the Parliaments side , and other forces for defence of the City of London , besides . 93. A plot to have betrayed our whole Army in Cornwall in the VVest , but by Gods blessing most of the Souldiers lives were preserved , though with the losse of our Artillery . 94. Sir Alexander Carew , Sir John Hotham , Captain Hotham , and the Arch-prelate of Canterbury beheaded on Tower-Hill for treason against the Parliament . 95. A peace onely pretended by the royalists at Uxbridge , and a treacherous petition framed by the malignants of Buckingham shire , wherein one Sir John Lawrence of that County was a great stickler , but the mischief of both was frustrated . 96. A desperate assault on Melcomb-Regis , to have betrayed it into the royalists hands , wherein divers of the malignant Townsmen had a principall hand , and Colonell Goring , and Sir Lewis Dives , were agents therein , but by Gods blessing the plot was frustrated , the Town and Forts recovered , and two ships with rich prize from Rhoan in France , were seized on to make amends for their trouble . 1645. 97. Divers Earles and Lords forsook Oxford , and came in and submitted themselves to the Parliament . 98. A desperate plot in the West against the Parliament , by the Clubmen , but by Gods providence turned to the Enemies greatest hurt in the issue . 99. A devillish sudden plot upon Scotland , which was almost over run , by traiterous Montrosse ; but as suddenly recovered again , by Gods blessing on Generall David Lesley , and Montrosse discomfitted and beaten away into the mountaines . 1646. 100. A Discovery of grosse impiety in the Oxonians , pretending a desired treaty with the Parliament , for a wel-grounded peace , and yet at that time the Earl of Glamorgan , had a Commission to the ruine of all the protestants in Ireland , and so consequently of us in England also . 101. The great Seale broken before the Lords and Commons , on Tuesday the 11 , of August , 1646. The Speech of the Lord Louthe● , Chancellour of Scotland , to the King at Newcastle , July , 1646. YOur Majesty was pleased on Monday last to call the Lords of Your Councell and Committee , to acquaint them with the Propositions , and told them before you would deliver Your Answer , You would make the same known to them : The time assigned to the Commissioners stay is so short , and the consequence of your Majesties Answer of so great importance , either for the perservation or ruine of Your Crowne , and Kingdomes , as we could not be answerable to God , nor to that Trust reposed in us , unlesse we represent to your Majesty how necessary it is that your Maiesty assent to the Propositions as the condition of affaires now standin so great extremity , and that the danger and losse of your refusall will be remedilesse , and bring on a suddaine ruine and destruction . I shall begin first with the last , which is the danger and shall next speake a word of the remedy . The differences betwixt your Majesty and your Parliament ( which no man knoweth better than your Majesties selfe , ) are growne to such a height , that after many , bloudy battels , the Parliament having your Majesty , all the Forts , Garr●●o●s , and strong holds in their hands , having your Majesties Revenue , Excise , Assessements , Sequestrations , and the Authority to raise all the men and money in the Kingdome , and having , after many victories and great successes , a strong Army on Foot , are now in such a posture for strength and power : they are in a capacity to doe what they will , both in Church and State . And some are so afraid , and others so unwilling to submit themselves to your Majesties Government , that they desire not you , nor any of your Race , longer to reigne over them : But the people are so wearie of the Warre , and great burthens they doe groane under , are so loath to have Monarchicall Government destroyed , that they are not attempt to cast it totally off , till once they send Propositions of Peace to your Majesty , least the people ( without whose concurrence they are not able to carry on their design ) should fall from them ; but after so great Warre and trouble , that they may have a perfect security from opposition and Arbitrary power , they have resolved upon the Propositions , which are tendred to your Majesty , as that without which the Kingdome and your people cannot be in safety , and that there cannot be a firme peace upon any other tearmes . Your Majesties friends in the Houses , and the Commissioners from Scotland , ( after much wrasling ) did consent to the sending of those Propositions , or to be ●ated the hunderers of peace , or otherwayes to send no Propositions at all . And now Sir , if your Majesty ( as God forbid ) shall refuse to assent to the Propositions , You will lose all Your friends in the Houses , lose the City , and all the Countrey . And all England will joyne against you as one man ; they will processe and depose you , and set up another Government ; they will charge us to deliver your Majesty to them , and to tender their Garrisons , and remove our Armies out of England , and upon your Maiesties refusall of the propositions , both Kingdomes will be constrained for their mutuall safety , to agree and settle Religion and peace without You , which ( to our unspeakable griefe ) will ruine your Maiesty and your posterity , and if your Maiesty refuse our faithfull advice ( who desire nothing on Earth more than the preservation of your Maiesties Royall Throne . ) And if your Maiesty lose England by your wilfulnesse , You will not be permitted to come and reigne in Scotland . Sir , we have laid our hands upon our hearts , we have asked Counsell and direction from God , and have had our most serious thoughts upon the remedy , but can finde no other to save your Crowne and Kingdomes , than your Maiesties assenting to the propositions , and dare not say but they are higher in some things , ( if it were in our power and option to remedy ) than we approved of , but when we see no other meanes for curing the distempers of the Kingdomes , and closing the breach between your Majesty and your Parliament , our most humble and safe advise is , your Majesty will be graciously pleased to assent to them as the onely way to establish your Throne ; because your Majesty shall be thereby received againe in your Parliament , with the applause and acclamations of your people , by your Royall presence all friends will be strengthened , and all Enemies , ( who feare nothing so much as the granting the propositions ) will be weakned ; your Maiesty will have a fit opportunity hereafter , to offer such propositions as You and your Parliament in wisedome shall thinke fit , for your Crowne and Kingdome , the Armies will be disbanded , and your people finding the sweet fruit of a peaceable Government : you will gaine their hearts and affections , and that will be your Maiesties strength and glory , and will recover all that you have lost in this time of tempest of trouble . And if it please God to incline your Royall heart to this advise of your humble , and faithfull servants , who next to the honour and service of God , esteem nothing more pretious , than the safety of your person , and Crowne : our actions shall make it appeare , that we esteem no hazard too great for your Maiesties safety , and that we are willing to sacrifice our lives and fortunes for establishing your Throne and iust Right . Die Sabbathi 5. April . 1645. Be it Ordained by the Lords and Commons in Parliament assembled , That all and every person of what degree or quality soever , that hath lived or shall live within the Kings Quarters , or been aiding , assisting , or adhering unto the Forces raised against the Parliament , and hath or shall come to inhabite or reside under the power and protection of the Parliament , shall swear upon the holy Evangelist in manner following . The Negative Oath . I A. B. doe swear from my heart , that I will not directly nor indirectly adhere unto , or willingly assist the King in this Warre , or in this Cause against the Parliament , nor any Forces raised without the consent of the two Houses of Parliament , in this Cause or Warre . And I doe likewise swear that my comming and submitting my self under the power and protection of the Parliament , is without any manner of designe whatsoever , to the prejudice of the proceedings of the two Houses of this present Parliament , and without the direction , privity , and advice of the King , or any of his Councell , or Officers , other then what I have now made known . So help me God , and the Contents of this Book . And it is further Ordained by the authority aforesaid , that the Commissioners for keeping of the Great Seale of England , for the time being , shall have power , and are hereby authorized to tender and administer the said Oath unto any Peere , or Wife , or Widow of any Peere , so comming to inhabit as abovesaid . And it shall be lawfull to and for the Committee of the House of Commons for Examinations , the Committee for the Militia in London , and all Committees of Parliament in the severall Counties and Cities of the Kingdom , to tender and administer the said Oath unto every other person so comming to inhabit as abovesaid . And if any person ( not being a member of , or Assistant unto either of the Houses of Parliament ) shall refuse or neglect to take the said Oath , so duly tendered unto him or her , as abovesaid , the said Commissioners and Committees respectively , shall , and may commit the same person to some prison , there to remain without Baile or Mainprize , untill he shall conforme thereunto . Jo. Brown Cler. Parliamentorum . Collected by John Vicars . FINIS . 
A43639	----	Schola cordis, or, The heart of it selfe, gone away from God brought back againe to him & instructed by him in 47 emblems. Harvey, Christopher, 1597-1663. This text is an enriched version of the TCP digital transcription A43639 of text R13211 in the English Short Title Catalog (Wing H183). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 173 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43639 Wing H183 ESTC R13211 13316676 ocm 13316676 99023 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43639) Transcribed from: (Early English Books Online ; image set 99023) Images scanned from microfilm: (Early English books, 1641-1700 ; 457:2) Schola cordis, or, The heart of it selfe, gone away from God brought back againe to him & instructed by him in 47 emblems. Harvey, Christopher, 1597-1663. Haeften, Benedictus van, 1588-1648. Schola cordis. Quarles, Francis, 1592-1644. [6], 195 p. Printed for H. Blunden ..., London : 1647. Illustrated t. p. Adapted by Christopher Harvey from Bendictus van Haeften's "Schola cordis." Sometimes wrongly ascribed to Francis Quarles. Reproduction of original in British Library. eng Emblem books. A43639 R13211 (Wing H183). civilwar no Schola cordis or The heart of it selfe, gone away from God; brought back againe to him & instructed by him. in 47 emblems. Harvey, Christopher 1647 27515 241 0 0 0 1 0 91 D The rate of 91 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-03 Apex CoVantage Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 Kirk Davis Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion SCHOLA CORDIS or The Heart of it selfe , gone away from God brought back againe to him & instructed by him in 47 Emblems . Audiam quid Loquatur in me Dominus psalm . 84 . Loquar ad 〈…〉 Cer. osa . 2 London Printed for H Blunden at the Castle in Corn-hill 1647. Mickael uan lochom facit To the Divine Majestie of the onely begotten , eternall , well-belov 〈…〉 d Son of God and Saviour of the World Christ Jesus , the King of Kings and Lord of Lords , the maker , the 〈◊〉 , the Searcher and the Teacher of the HEART ; The meanest of his mostunworthy Servants offers up this poore account of his Thoughts , humbly begging pardon for all that is amisse in them , and a gracious acdeptance of these weak Erdeavours for the advancement of his Honor the good of others . The CONTENTS . THe Introduction . E bleme , 1. The infection of the heart . 2. The taking away of the heart . 3. The darknesse of the heart . 4. The absence of the heart . 5. The vanity of the heart . 6. The oppression of the heart . 7. The covetousnesse of the heart . 8. The hardnesse of the heart . 9. The division of the heart . 10. The insatiablenesse of the heart . 11. The returning of the heart . 12. The powring out of the heart . 13. The circumcision of the heart . 14. The contrition of the heart . 15. The humiliation of the heart . 16. The softening of the heart . 17. The cleansing of the heart . 18. The giving of the heart . 19. The sacrifice of the heart . 20. The weighing of the heart . 21. The trying of the heart . 22. The sounding of the heart . 23. The levelling of the heart . 24. The renewing of the heart . 25. The enlightening of the heart . 26. The table of the heart . 27. The tilling of the heart . 28. The seeding of the heart . 29. The watering of the heart . 30. The flowers of the heart . 31. The keeping of the heart . 32. The watching of the heart . 33. The wounding of the heart . 34. The inhabiting of the heart . 35. The enlarging of the heart . 36. The inflaming of the heart . 37. The ladder of the heart . 38. The flying of the heart . 39. The union of the heart . 40. The rest of the heart . 41. The bathing of the heart . 42. The binding of the heart . 43. The prop of the heart . 44. The scourging of the heart . 45. The hedging of the heart . 46. The fastening of the heart . 47. The new wine of the heart . $he Conclusion . The School of the Heart . The INTRODVCTION . TUrne in , my mind , wander no more abroad , Her 's work enough at home , lay by that load Of scatter'd thoughts that clogs and cumbers Resume thy long neglected liberty ( thee ) Of selfe-examination : bend thine eye Inward , consider where thine heart doth lie , How 't is affected , how 't is busi'd : looke What thou hast writ thy selfe in thine own booke , Thy conscience : - here set thou thy selfe to schoole . Selfe-knowledge 'twixt a wise man and a foole Doth make the difference : he that neglects This learning , sideth with his owne defects . Dost thou draw backe ? Hath custome charm'd thee so , That thou canst relish nothing but thy woe ? Find'st thou such sweetnesse in those sugar'd lyes ? Have forain objects so ingrost thine eyes ? Canst thou not hold them off ? Hast thou an eare To listen but to what thou should'st not heare ? Art thou incapable of every thing , But what thy senses to thy fancie bring ? Remember that thy birth and constitution Both promise better then such base confusion . Thy birth 's divine , from heaven ; thy composure Is spirit , and immortall ; thine inclosure In walls of flesh not to make thee debtor For house-roome to them , but to make them better . Thy body 's thy freehold , live then as the Lord , No tenant to thine owne : some time afford To view what state 't is in : survey each part , And above all take notice of thine heart . Such as that is the rest is , or will be , Better or worse , blame-worthy or fault-free . What ? are the ruines such thou art affrai'd , Or else asham'd , to see how 't is decai'd ? Is 't therefore thou art loth to see it such , As now it is , because it is so much , Degenerated now from what it was , And should have been ? Thine ignorance , alas , Will make it nothing better , and the longer Evills are suffer'd grow , they grow the stronger . Or hath thine understanding lost its light ? Hath the darke night of error dimm'd thy sight So that thou canst not , though thou would'st , observe All things amisse within thee , how they swerve From the straight rules of righteousnesse and reason ? If ' so , omit not then this precious season . T is yet schoole time , as yet the doore 's not shut . Harke how the Master calls . Come let us put Up our requests to him , whose will alone Limits his pow'r of teaching , from whom none Returnes unlearned , that hath once a will To be his scholar , and implore his skill . Great scearcher of the heart , whose boundlesse sight Discovers secrets , and doth bring to light The hidden things of darkenesse , who alone Perfectly know'st all things that can be knowne . Thou know'st I doe not , cannot , have no mind To know mine heart : I am not onely blind , But lame , and listlesse : thou alone canst make Mee able , willing : and the paines I take , As well as the successe , must come from thee , Who workest both to will and doe in mee : Having now made mee willing to be taught , Make mee as willing to learne what I ought . Or , if thou wilt allow thy scholar leave To choose his lesson , lest I should deceive My selfe againe , as I have done too often , Teach mee to know mine heart . Thou , thou , canst soften Lighten , enliven , purifie , restore , And make more fruitfull , then it was before , Its hardnesse , darkenesse , death , uncleannesse , losse , And barrennesse : refine it from the drosse , And draw out all the dregs , heale ev'ry sore , Teach it to know it selfe , and love thee more . Lord , if thou wilt , thou canst impart this skill : And for all other learning take 't who will . Embleme 1. The Infection of the Heart . ACTS 5.3 . Why hath Satan filled thine heart ? Epigr. 1. WHilst thou enclin'st thy Voyce-envcigled eare , The subtill Serpents Syren-Songs to heare , Thy heart drinks deadly poyson drawn from bell , And with a Vip'rous broed of sinne doth swell . ODE 1. The Soule . 1. Profit , and pleasure , comfort , and content , Wisedome , and honour , and when these are spent A fresh supply of more ! Oh heav'nly words ! Are these the dainty fruits , that this faire tree affords The Serpent . 2. Yes these , and many more , if more may be , All , that the world containes , in this one tree Contracted is . Take but a tast , and try , Thou maist beleeve thy self , experience can not lye . The Soule . 3. But thou maist lye : and with a false pretence Of friendship rob me of that excellence , Which my Creators bounty hath bestow'd , And freely given me , to whom he nothing ow'd . The Serpent . 4. Strange composition ! so credulous , And at the same time so suspicious ! This is the tree of knowledge , and untill Thou eat thereof , how canst thou know what 's good or ill ? The Soule . 5. God infinitly good my maker is , Who neither will , nor can , doe ought amisse . The being I receiv'd was that he sent , And therefore I am sure must needs be excellent : The Serpent . 6. Suppose it be : yet doubtlesse he that gave Thee such a being must himselfe needs have A better farre , more excellent by much : Or else be sure that he could not have made thee such . The Soule . 7. Such as he made me I am well content Still to continue : for , if he had meant I should enjoy a better state , he would As easily as not have giv'n it , if he would . The Serpent . 8. And is it not all one , if he have given Thee meanes to get it ? must he still be driven To new workes of creation for thy sake ? Wilt thou not what he sets before thee daine to take ? The Soule . 9. Yes , of the fruits of all the other trees I freely take and ear : they are the sees Allow'd me for the dressing by the Maker : But of this fatall fruit I must not be partaker . The Serpent . 10. And why ? what danger can it be to eat That which is good being ordain'd for meat ? What wilt thou say ? God made it not for food ? Or dur'st thou think that made by him it is not good The Soule . 11. Yes , good it is , no doubt , and good for meat : But I am not allow'd thereof to eat . My Makers prohibition under paine Of death the day I eat thereof , makes me refraine . The Serpent . 12. Faint-hearted fondling , canst thou feare to dye , Being a Spirit and immortall ? Fie . God knowes this fruit once eaten will refine Thy groster parts alone , and make thee all divine . The Soule . 13. There 's something in it sure : were it not good , It had not in the mid'st of th'garden stood : And being good , I can no more refraine From wishing , then then I can the fire to burne restraine 14. Why doe I trifle then ? what I desire Why doe I not ? Nothing can quench the fire Of longing but fruition . Come what will , Eat it I must , that I may know what 's good and ill . The Serpent . 15. So , thou art taken now : that resolution Gives an eternall date to thy confusion . The knowledge thou hast got of good , and ill , Is of good gone , and past , of evill present still . Embleme 2. The taking away of the Heart . HOS. 4. 11. Whoredome and wine , and new win take away the Heart . Epigr. 2. BAse lust and luxury the scumme and d●…osse Of hell-borne pleasures , please thee to the losse Of thy souls precious eyesight , reaso●… ; ●… Mind●…sse thy mind , hear●…●… heart doth grow . ODE 2. 1. Laid downe already ? and so fast asleepe ? Thy precious heart left loosly on thine hand , Which with all diligence thou shouldest keep , And guard against those enemies , that stand Ready prepar'd to plunge it in the deep Of all distresse ? Rouze thee , and understand In time , what in the end thou must confesse , That misery at last and wretchednesse Is all the fruit that springs from slothfull idlenesse . 2. Whilst thou list soaking in security , Thou drown'st thy selfe in sensuail delight , And wallow'st in debauched luxurie , Which when thou art awake and see'st , will fright Thine heart with horror . When thou shalt de●…cry By the daylight the danger of the night , Then , then , if not too late , thou wilt confesse , That endlesse misery and wretchednesse Is all the fruit that springs from riotous excesse . 3. Whilst thou dost pamper thy proud flesh , and thrust Into thy panch the prime of all thy store , Thou dost but gather fuell for that lust , Which boyling in thy liver runneth o're , And frieth in thy throbbing veines , which must Needs vent , or burst , when they can hold no more . But oh consider what thou shalt confesse At last , that misery and wretchednesse Is all the fruit that springs from lustfull wantonnesse . 4. Whilst thou dost feed effeminate desires With spumy pleasures , whilst fruition The coals of lust fannes into flaming fires , And spurious delights thou doatest on , Thy mind through cold remisnesse ev'n expires , And all the active vigour of 't is gone . Take heed in time , or else thou shalt confesse At last that misery and wretchednesse Is all the fruit that springs from carelesse-mindednesse . 5. Whilst thy regardlesse sense-dissolved mind Lies by unbent , that should have been thy spring Of motion , all thy headstrong passions find Themselves let loose , and follow their own swing , Forgetfull of the great account behind , As though there never would be such a thing , But , when it comes indeed , thou wilt confesse That misery alone and wre●…hednesse Is all the fruit that springs from soule forgetfulnesse . 6. Whilst thou remembrest not thy later end , Nor what a reck'ning one day thou must make , Putting no difference betwixt foe and friend , Thou suffer'st hellish Fiends thine heart to take , Who , all the while thou triflest , doe attend , Ready to bring it to the burning lake Of fire and brimstone : where thou shalt confesse That endlesse misery and wretchednesse Is all the fruit that springs from stupid heartlesnesse . Embleme 3. The darknesse of the Heart . ROM. 1.21 . Their foolish heart was darkened . Epigr. 3. SVch cloudy shadowes have eclips'd thine heart As Nature cannot parallel nor Art : Vnlessethou take my light of truth to guide thee , Blacknesse of darknesse will at last betide thee . ODE 3. 1. Tarry , O tarry , lest thine heedlesse hast Hurry thee headlong unto hell at last : See , see , thine heart 's already half-way there , Those gloomy shadowes , that encompasse it , Are the vast confines of th'infernall pit . O stay , and if thou lov'st not light , yet feare That fatall darknesse , where Such danger doth appeare . 2. A night of ignorance hath overspread Thy mind and understanding : thou art led Blindfolded by unbridled passion : Thou wand rest in the crooked wayes of errour , Leading directly to the King of terrour : The course thou takest , if thou holdest on , Will bury thee anon In deep destruction . 3. Whilst thou art thus deprived of thy ●…ight , Thou know'st no difference between noone and night , Though the Sun shine , yet thou regard'st it not . My love-alluring beauty cannot draw thee , Nor doth my mind-amating terrour awe thee : Like one that had both good and ill forgot , Thou carest not a jot What falleth to thy lot . 4. Thou art become unto thy selfe a stranger , Observest not thine own desert , or danger , Thou know'st not what thou dost , nor canst thou tel Whither thou goest : shooting in the darke How canst thou ever hope to hit the marke ? What expectation hast thou to doe well , That art content to dwell Within the verge of hell ? 5. Alas , thou hast not so much knowledge left , As to consider that thou art bereft Of thine owne eye-sight . But thou runn'st , as though Thou sawest all before thee : whilst thy minde To neerest necessary things is blind . Thou knowest nothing as thou ought'st to know , Whilst thou esteemest so The things that are below . 6. Would ever any , that had eyes , mistake As thou art wont to doe : no difference make Betwixt the way to heaven and to hell ? But , desperatly devoted to destruction , Rebell against the light , abhorre instruction ? As though thou did'st desire with death to dwell , Thou hatest to heare tell How yet thou maist doe well . 7. Oh that thou didst but see how blind thou art , And seel the dismall darkenesse of thine heart : Then would'st thou labour for , and I would lend My light to guide thee : that 's not light alone , But life , eyes , sight , grace , glory , all in one . Then should'st thou know whither those by wayes bend , And that death in the end On darkenesse doth attend . Embleme 4. The absence of the Heart . PROV. 17. 16. Wherefore is there a price in the hand of a foole to get wisdome , seeing he bath no heart to it ? Epigr. 4. HAd'st thou an heart , thou fickle Fugitive , How would thine heart hate and disdaine to live Mindfull of such vaine trifles , as these be , Resting forgetfull of it selfe and me ? ODE 4. The Soule . 1. Brave , dainty , curious , rare , rich , precious things ! Able to make fate-blasted mortals blest , Peculiar treasures , and delights for Kings , That having pow'r of all would choose the best . How doe I hugge mine happinesse that have Present possession of what others crave ? Christ . 2. Poore , silly , simple , sense-besotted soule , Why dost thou hugge thy self-procured woes ? Release thy freeborne thoughts , at least controul Those passions , that enslave thee to thy foes . How would'st thou hate thy self , if thou did'st know The basenesse of those things thou prizest so ! The Soule . 3. They talk of goodnesse , vertue , piety , Religion , honesty , I know not what ; So let them talk for me : so long as I Have goods and lands , and gold , and jewells , that Both equall and excell all other treasure , Why should I strive to make their paine my pleasure Christ . 4. So Swine neglect the pearles that lie before them , Trample them under foote , and feed on draffe : So fooles gild rotten Idols , and adore them , Cast all the corne away , and keep the chaffe . That ever reason should be blinded so , To graspe the shadow , let the substance goe ! The Soule . 5. All 's but opinion that the world accounts Matter of worth : as this or that man sets A value on it , so the price amounts : The sound of strings is vari'd by the frets . My mind 's my kingdome : why should I withstand , Or question that , which I my selfe command ? Christ . 6. Thy tyrant passions captivate thy reason : Thy lusts usurpe the guidance of the mind : Thy sense-led fancy barters good for geason : Thy seed is vanity , thine harvest wind : Thy rules are crooked , and thou writ'st awry : Thy wayes are wand'ring , and thine end to die . The Soule . 7. This table summes me myriads of pleasure : That booke enroules mine honours inventory : These bags are stuft with millions of treasure : Those writings evidence my state of glory : These bells ring heav'nly musicke in mine eares , To drown the noise of cumbious cares and feare . Christ . 8. Those pleasures one day will procure thy paine : That which thou glorist in will be thy shame : Thou 'lt finde thy losse in what thou thought'st thy gaine : Thine honour will put on another name . That musicke in the close will ring thy knell , In stead of heaven toll thee into hell . 9. But why doe I thus wast my words in vaine On one , that 's wholly taken up with toyes , That will not loose one dramme of earth to gaine A full eternall weight of heav'nly joyes ? All 's to no purpose , 't is as good forbeare , As speak to one , that hath no heart to heare . Embleme 5. The vanity of the Heart . IOB 15.31 . Let not him that is deceived trust in vanity , for vanity shall be his recompence . Epigr. 5. AMbitious bellowes with the wind of honour Puffe up the swelling heart , that dotes upon her : Which fill'd with empty vanity breaths forth Nothing , but such things as are nothing worth . ODE 5. 1. The bane of kingdomes , worlds disquieter , Hells heire apparent , Satans eldest sonne , Abstract of ills , refined Elixir , And quintessence of sinne , Ambition , Sprung from th'infernall shades , inhabits here , Making mans heart its horrid mansion , Which , though it were of vast content before , Is now puft up , and swells still more and more . 2. Whole armies of vaine thoughts it entertaines , Is stuft with dreames of kingdomes and of Crownes , Presumes of profit without care or paines , Threatens to baffle all its foes with frownes , In ev'ry bargaine makes account of gaines , Fancies such frolicke mirth , as choakes and drownes The voyce of conscience , whose loud alarmes Cannot be hard for pleasures countercharmes . 3. Wer 't not for anger and for pity , who Could choose but smile to see vaineglorious men Racking their wits , straining their sinewes so , That thorow their transparent thinnesse , when They me●… with Wind and Sun , they quickly grow Riv'led and dry , shrinke till they crack againe , And all but to seeme greater then they are : Stretching their strength they lay their weaknesse bare 4. See how hells Fueller his bellowes plies , Blowing the fire , that burnt too fast before : See how the furnace flames , the sparkles rise And spread themselve abroad still more and more : See how the doating soule hath fixt her eyes On her deare fooleries , and doth adore With hands and heart lift up those trifling toyes , Wherewith the devill cheates her of her joyes . 5. Alas , thou art deceiv'd , that glitt'ring crowne , On which thou gazest , is not gold but grief , That scepter sorrow : if thou take them downe , And try them , thou shalt find what poore relief They could afford thee , though they were thine owne , Didst thou command ev'n all the world in chief , Thy comforts would abate , thy cares encrease , And thy perplexed thoughts disturbe thy peace . 6. Those pearles so thorow pierc'd , and strung together , Though jewells in thine eyes they may appeare , Will prove continu'd perills , when the weather Is clouded once , which yet is faire and cleare . What will that fanne , though of the finest feather , Steed thee , the brunt of windes and stormes to beare ? Thy flagging colours hang their drooping head , And the shrill trumpets sound shall strike thee dead . 7. Were all those balls , which thou in sport dost tosse , Whole worlds , and in thy power to command , The gaine would never countervaile the losse , Those slipp'ry globes will glide out of thine hand , Thou canst have no fast hold but of the crosse , And thou wilt fall , where thou dost thinke to stand . Forsake these sollies then , if thou wilt live : Timely repentance may thy death reprive . Embleme 6. The oppression of the Heart . LVKE 21.34 . Take heed lest at any time your hearts be overcharged with surfeiting and drunkennesse . Epigr. 6. Two massy weights , Surfciting , Drunkennesse , Like mighty logs of lead , doe so oppresse The heav'n-borne hearts of men , that to aspire Vpwards they have nor power nor desire . ODE . 6. 1. Monster of sins ! See how th'inchanted soule O'rcharg'd already calls for more . See how the hellish skinker plies his bowle , And 's ready furnished with store , Whilst cups on every side Planted attend the tide . 2. See how the piled dishes mounted stand , Like hills advanced upon hills , And the abundance both of sea and land Doth not suffice , ev'n what it fills , Mans dropsy appetite , And Cormorant delight . 3. See how the poyson'd body s puft , and swell'd , The face enflamed glowes with heat , The limbs unable are themselves to welld , The pulses deaths alarme doe beat : Yet man sits still , and laughs , Whilst his owne bane he quaffes . 4. But where 's thine heart the while , thou senselesse sot ? Looke how it lieth crusht , and quell'd , Flat beaten to the board , that it cannot Move from the place , where it is held , Nor upward once aspire With heavenly desire . 5. Thy belly is thy God , thy shame thy glory , Thou mindest only earthly things ; And all thy pleasure is but transitory , Which grief at last and sorrow brings : The courses thou dost take Will make thine heart to ake . 6. Is 't not enough to spend thy precious time In empty idle complement , Unlesse thou straine ( to aggravate thy crime ) Nature beyond its owne extent , And force it to devoure An age within an houre ? 7. That which thou swallow'st is not lost alone , But quickly will revenged be , ●… on thine heart , which like a stone Lyes buri'd in the midd'st of thee , Both void of common sense And reasons excellence . 8. Thy body is diseases rendevouze , Thy mind the market place of vice , The devill in thy will keeps open house , Thou liv'st , as though thou would'st intice Hell torments unto thee , And thine owne devill be . 9 Oh , what a dirty dunghill art thou growne , A nasty stinking kennell foule ! When thou awak'st and seest what thou hast done , Sorrow will swallow up thy soule , To think how thou art foyl'd , And all thy glory spoyl'd . 10. Or if thou canst not be asham'd , at least Have some compassion on thy self : Before thou art transformed all to beast , At last strike saile , avoid the shelf , Which in that gulse doth lie , Where all that enter die . Embleme 7. The covetousnesse of the Heart . MAT. 6.21 . Where your treasure is , there will your heart be also . Epigr. 7. DOst thou enquire , thou heartlesse wanderer , Where thine heart is ? Behold , thine heart is here . Here thine heart is , where that is , which above Thine own deare heart thou dost esteem , and love . ODE . 7. 1. See the deceitfulnesse of sinne , And how the devill cheateth worldly men : They heap up riches to themselves , and then They think they cannot choose but winne , Though for their parts They stake their hearts . 2. The Merchant sends his heart to sea And there together with his ship 't is tost : If this by chance miscarry , that is lost , His considence is cast away : He hangs the head , As he were dead . 3. The Pedlar cryes , What doe you lack ? What will you buy ? and boasts his wares the best : But offers you the refuse of the rest , As though his heart lay in his pack , Which greater gaine Alone can draine . 4. The Plowman furrowes up his land , And sowes his heart together with his seed , Which both alike earth-borne on earth doe feed , And prosper or are at a stand : He and his field Like fruit doe yeeld . 5. The Broker , and the Scriv'ner have The Us'rers heart in keeping with his bands : His souls deare sustenance lyes in their hands , And if they break their shop 's his grave . His int'rest is His only blisse . 6. The Money-horder in his bags Binds up his heart , and locks it in his chest ; The same key serves to that , and to his brest , Which of no other heaven brags : Nor can conceit A joy so great . 7. So for the greedy Landmunger : The Purchases he makes in ev'ry part Take livery and seifin of his heart : Yet his insatiate hunger , For all his store , Gapes after more . 8. Poore wretched Muckwormes , wipe your eyes , Uncase those ●… that be●…ot you so : Your rich appearing wealth is reall woe , Your death in your de●…res lyes . Your hearts are where You love , and feare . 9. Oh , think not then the world deserves Either to ●…e belov'd , or fear'd by you : Give heaven these affections as its due , Which alwayes what it hath preserves In perfect blisse That endlesse is . Embleme 8. The hardnesse of the Heart . ZECH. 7. 12. They made their hearts as an adamant stone , lost they should beare th●… Law . Epigr. 8. WOrds move thee not , nor works : nor gifts , no●… strokes Thy sturdy adamantine heart provokes My Justice , sleights my mercies : An●…le ●… Thou stand'st unmoved , though my ha●…mer strike . ODE 8. 1. What have we here ? An heart ? It lookes like one , The shape , and colour speake it such : But having brought it to the touch I find it is no better then a stone . Adamants are Softer by farre . 2. Long hath it steeped been in Mercies milke , And soaked in salvation , Meet for the alteration Of anvills to have made them soft as silke ; Yet it is still Hard'ned in ill . 3. Oft have I rain'd my Word upon it , oft The dew of heaven hath distill'd , With promises of mercy fill'd , Able to make mountaines of marble soft : Yet it is not Changed a jot . 4. My beames of love shine on it every day , Able to thaw the thickest ice , And where they enter in a trice To make congealed Cry●…all melt away : Yet warme they not This frozen clot . 5. Nay more , this hammer , that is wont to grind Rocks unto dust , and powder small , Makes no impression at all , Nor dint , nor crack , nor flaw , that I can find ; But leaves it as Before it was . 6. Is mine Almighty arme decai'd in strength ? Or hath mine hammer lost its weight ? That a poore lumpe of earth should sleight My mercies , and not feele my wrath at length , With which I make Ev'n heav'n to shake ? 7. No , I am still the same , I alter not , And , when I please , my workes of wonder Shall bring the stoutest spirits under , And make them to confesse it is their lot To bow or break , When I but speak . 8. But I would have men know , 't is not my Word , Or works alone can change their hearts : These instruments performe their parts , But 't is my Spirit doth this fruit afford . 'T is I , not art , Can melt mans heart . 9. Yet would they leave their customary sinning , And so unclench the devills clawes , That keepes them captive in his pawes , My bounty soone should second that beginning : Ev'n hearts of ●…eel My force should feel . 3. I gave 't thee whole , and fully furnished With all its faculties entire , There wanted not The smallest jot , That strictest justice could require To render it compleatly perfected . 4. And is it reason what I gave in grosse Should be return'd but by retaile ? To take so small A part for all , I reckon of no more availe , Then where I scatter gold to gather drosse . 5. Give me thine heart but as I gave it thee : Or give it me at least as I Have given mine To purchase thine . I halv'd it not when I did die : But gave my self wholly to set thee free . 6. The heart I gave thee was a living heart , And when thine heart by sinne was slaine , I laid downe mine To ransome thine , That thy dead heart might live againe , And live entirely perfect , not in part . 7. But whilst thine heart 's divided it is dead , Dead unto me , unle●… it live To me alone , It is all one To keepe all , and a part to give : For what 's a body worth without an head ? 8. Yet this is worse , that what thou keep'st from me Thou dost bestow upon my foes : And those not mine Alone but thine , The proper causes of thy woes , For whom I gave my life to set thee free . 9. Have I betroth'd thee to my selfe , and shall The devill , and the world , intrude Upon my right , Ev'n in my fight ? Think not thou canst me so delude . I will have none , unlesse I may have all . 10. I made it all , I gave it all to thee , I gave all that I had for it : If I must loose , I 'll rather choose Mine interest in all to quit : Or keep it whole , or give it whole to me . Embleme 10 The insatiablenesse of the Heart . HAB. 2.5 . Who inlargeth his desire as hell , and is as death , and cannot be satisfied . Epigr. 10. THe whole round world is not enough to fill The Hearts three corners , but it craveth still . Onely the Trinity , that made it , can Suffice the vast triangled heart of man . ODE . 10. 1. The thirsty earth and barren wombe cry , Give : The grave devoureth all that live : The fire still burneth on , and never saith , It is enough : The horseleech hath Many more daughters : but the heart of man Outgapes them all as much as heav'n one span . 2. Water hath drown'd the earth : the barren wombe Hath teem'd sometimes , and been the tombe To its owne swelling issue : and the grave Shall one day a ●…cke surfeit have : When all the fuell is consum'd , the fire Will quench it selfe , and of it self expire . 3. But the vast heart of man's insatiate , His boundlesse appetites dilate Themselves beyond all limits , his desires Are endlesse still : whilst he aspires To happinesse , and faine would find that treasure Where it is not , his wishes know no measure . 4. His eye with seeing is not satisfi'd , Nor 's care with hearing : he hath tri'd At once to furnish ●…ry sev'rall sense With cho●…e of curious objects , whence He might e●…tract , ●… into one unite A perfect quinteflence of all delight . 5. Yet , having all that he can fancy , still There wanteth something more to fill His empty appetite . His mind is vext , And he is inwardly perplext He knowes not why : when as the truth is this , He would find something there where nothing is . 6. He rambles over all the faculties , Ransacks the secret treasuries Of Art and Nature , spells the Universe Letter by letter , can reherse All the Records of time , pretends to know Reasons of all things , why they must be so . 7. Yet is not so contented , but would faine Prie in Gods Cabinet , and gaine Intelligence from heav'n of things to come , Anticipate the day of Doome , And read the issues of all actions so , As if Gods secret counsells he did know . 8. Let him have all the wealth , all the renowne , And glory , that the world can crowne Her dearest da●…gs with ; yet his desire Will not rest there , but still aspire . Earth canno●… hold him , nor the whole creation Containe his wishes , or his expectation . 9. The heart of man 's but little , yet this All Compared thereunto's but finall , Of such a large unparallel'd extense Is the short-lin'd ●… Of that three-corner'd figure , which to fill With the round world is to leave empty still . 10. Go greedy soule , addresse thy selfe to heav'n , And leave the world , as 't is , bereav'n Of all true happinesse , or any thing That to thine heart content can bring , But there a trine-une God in glory fits , Who all grace-thirsting hearts both fills and fits . Embleme 11. The returning of the Heart . ISAY 46.8 . Remember this , and shew your selves men : bring it again to heart , O ye transgressors . Epigr. 11. OFt have I call'd thee : O returne at last , Returne unto thine heart : let the time past Suffice thy wanderings : know that to cherish Revolting still is a meer will to perish . ODE . 11. Christ . 1. Returne O wanderer , returne , returne . Let me not alwayes wast my words in vaine As I have done too long . Why dost thou spurn And kick the counsells that should bring thee back again ? The Soule . 2. What 's this that checks my course ? Me thinks I feel A cold remisnesse seifing on my mind : My stagger'd resolutions seem to reel , As though they had in hast forgot mine heart behind . Christ . 3. Returne , O wanderer , returne , returne . Thou art already gone too farre away , It is enough : unlesse thou meane to burne In hell for ever , stop thy course at last and stay . The Soule . 4. There 's something holds me back , I cannot move Forward one foot : me thinks the more I strive The leste I stirre . Is there a pow'r above My will in me , that can my purposes reprive ? Christ . 5. No power of thine own : 't is I , that lay Mine hand upon thine haste : whose will can make The restlesse motions of the heavens stay , Stand still , turne back againe , or new found courses take . The Soule . 6. What ? am I riveted , or rooted here ? That neither forward , nor on either side I can get loose ? Then there 's no hope I feare , But I must back againe , what ever me betide . Christ . 7. And back again thou shalt . I 'll have it so . Though thou hast hitherto my voyce neglected , Now I have handed thee , I 'll have thee know , That what I will have done shall not be uneffected . The Soule . 8. Thou wilt prevaile then , and I must returne . But how ? or whither ? when a world of shame , And sorrow , lie before me , and I burne With horror in my self to think upon the same . 9. Shall I returne to thee ? Alas , I have No hope to be received : a runne away , A rebell to returne ! mad men may rave Of mercy miracles , but what will Justice say ? 10. Shall I returne to mine owne heart ? Alas , 'T is lost , and dead , and rotten long ago , I cannot find it what at first it was , And it hath been too long the cause of all my woe . 11. Shall I forsake my pleasures , and delights , My profits , honours , comforts , and contents , For that , the thought whereof my mind affrights , Repentant sorrow , that the soule asunder rents ? 12. Shall I returne , that cannot though I would ? I , that had strength enough to go astray , Find my self saint , and feeble , now I should Returne . I cannot runne , I cannot creep this way . 13. What shall I doe ? Forward I must not goe , Backward I cannot : if I tarry here , I shall be drowned in a world of woe , And antidate mine own damnation by despaire . 14. But is 't not better hold that which I have , Then unto future expectation trust ? Oh no : to reason thus is but to rave . Therefore returne I will , because returne I must . Christ . 15. Returne , and welcome : if thou wilt thou shalt . Although thou canst not of thy selfe , yet I , That call , can make thee able . Let the fault Be mine , if when thou wilt returne I let thee lie . Embleme 12. The powring out of the Heart . LAM. 2. 19. Powre out thine heart like water before the face of the Lord . Epigr. 12. WHy dost thou hide thy wounds ? why dost thou hide In thy close breast thy wishes , and so side With thine owne soares and so rowes ? Like a spout Of water let thine heart to God break out . ODE . 12. The Soule . 1. Can death , or hell , be worse then this estate ? Anguish , amazement , horror , and confusion , Drowne my distracted mind in deep distresse . My grief 's grown so transcendent , that I hate To heare of comfort , as a false Conclusion Vainly inferr'd from feigned Premises . What shall I do ? what strange course shall I try , That , though I loath to live , yet dare not die ? Christ . 2. Be rul'd by me , I 'll teach thee such a way , As that thou shalt not onely draine-thy mind From that destructive deluge of distresse , That overwhelmes thy thoughts but clear the day , And soone recover light , and strength to find , And to regaine thy long lost happinesse . Confesse , & pray . Say what it is doth aile thee , What thou wouldst have , and that ●…all soon ava●…e thee●… The Soule . 3. Confesse and pray ? If that be all , I will . Lord , I am sick , and thou art health , restore me . Lord , I am weake , and thou art strength , sustaine me . Thou art all goodnesse , Lord , and I all ill . Thou Lord , art holy , I uncleane before thee . Lord , I am poor , and thou art rich , maintaine me . Lord , I am dead , and thou art life , revive me . Justice condemnes , let mercy , Lord , reprieve me . 4. A wretched miscreant I am , compos'd Of finne , and misery ; 't is hard to say , Which of the two allyes me most to hell : Native corruption makes me indispos'd To all that 's good , but apt to go astray , Prone to doe ill , unable to doe well . My light is darknesse , and my liberty Bondage , my beauty foule deformity . 5. A plague of leprosie o'rspreadeth all My pow'rs , and faculties : I um uncleane , I am uncleane : my liver broyles with lust , Rancor and malice overflow my gall , Envy my bones doth rot , and keep me leane , Revengefull wrath makes me forget what 's just : Mine eare 's uncircumcis'd , mine eye is evill , And hating goodnesse makes me parcell devill . 6. My callous conscience is cauteriz'd ; My trembling heart shakes with continuall feare : My frantick passions fill my mind with madnesse : My windy thoughts with pride are tympaniz'd : My poys ' nous tongue spits venome ev'ry where : My wounded spirit 's swallow'd up with sadnesse : Impatient discontentment plagues me so , I neither can stand still , nor forward goe . 7. Lord , I am all diseases : hospitalls , And bills of Mountebanks , have not so many , Nor halfe so bad . Lord , heare , and help , and heale me . Although my guiltinesse for vengeance calls , And colour of excuse I have not any , Yet thou hast goodnesse , Lord , that may availe me . Lord , I have powr'd out all my heart to thee : Vouchsafe one drop of mercy unto me . Embleme 13. The circumcision of the Heart . DEVT. 10. 16. Circumcise the foreskin of your heart , an be no more stiffnecked . Epigr. 13. HEre , take thy Saviours crosse , the nailes , and speare , That for thy sake his holy flesh did teare : use them as knives thine heart to circumcise , And dresse thy God a pleasing sacrifice . ODE . 13. 1. Heale thee ? I will . But first I 'll let thee know What it comes to . The plaister was prepared long agoe : But thou must doe Something thy selfe , that it may bee Effectually apply'd to thee . 2. I , to that end , that I might cure thy sores , Was slaine , and dy'd , By mine owne people was turn'd out of doores , And crucify'd : My side was pierced with a speare , And nailes my hands and feet did teare . 3. Doe thou then to thy selfe , as they to mee : Make haste , and try , The old man , that is yet alive in thee , To crucifie . Till he be dead in thee , my blood Is like to doe thee little good : 4. My course of physick is to cure the soule By killing sinne . So then , thine owne corruptions to controule Thou must beginne . Untill thine heart be citcumcis'd , My death will not be duly priz'd . 5. Consider then my crosse , my nailes , and speare , And let that thought Cut Rasor-like thine heart , when thou dost heare , How deare I bought Thy freedome from the pow'r of sinne , And that distresse which thou wast in . 6. Cut out the iron finew of thy neck , That it may be Supple , and pliant to obey my beck , And learne of me . Meeknesse alone , and yeelding , hath A power to appease my wrath . 7. Shave off thine hairy scalpe , those curled locks Powd'red with pride , Wherewith thy scornfull heart my judgements mocks , And thinks to hide Its thunder-threatned head , which bared Alone is likely to be spared . 8. Rippe off those seeming robes , but reall rags , Which earth admires As honourable orna●…nts , and brags That it attires , Cumbers thee with indeed . Thy sores Fester with what the world adores . 9. Clip thine Ambitions wings , let downe thy plumes , And learne to stoope , Whilst thou hast time to stand . Who still presumes Of strength will droope At last , and flagge , when he should flye . Falls hurt them most that climbe most high 10. Scrape off that scaly scurffe of vanities , That clogges thee so : Profits and pleasures are those enemies , That worke thy woe . If thou wilt have me cure thy wounds , First ridde each humor that abounds . Embleme 14. The contrition of the Heart . PSAL. 51.17 . A broken and contrite heart , O God , thou wilt not despise . Epigr. 14. HOw gladly would I bruise , and breake this heart Into a thousand pieces , till the smart Make it confesse , that , of its owne accord , It wilfully rebell'd against the Lord ? ODE . 14. 1. Lord , if I had an arme of pow'r like thine , And could effect what I desire , My love-drawne heart , like smallest wyre , Bended and writhen , should together twine , And twisted stand With thy command : Thou should'st no sooner bid , but I would goe , Thou should'st not will the thing I would not doe . 2. But I am weake , Lord , and corruption strong : When I would faine d●…e what I should , Then I cannot doe what I would : Mine action 's short , when ●… intention 's long : Though my desire be ●… as fire , Yet my performance is as dull as earth , And stitles its own issue in the birth . 3. But what I can doe , Lord , I will , since what I would I cannot : I will try Whether mine heart , that 's hard and dry , Being calm'd , and tempered with that Liquor which falls From mine eye-balls , Will worke more pliantly , and yeeld to take Such new impression as thy grace shall make . 4. In mine owne conscience then , as in a mortar I 'le place mine heart , and bray it there : If griefe for what is past , and feare Of what 's to come be a sufficient torture , I 'le breake it all In pieces small : Sinne shall not finde a sheard without a flaw , Wherein to lodge one lust against thy law . 5. Remember then , mine heart , what thou hast done ; What thou hast left undone : the ill Of all my thoughts , words , deeds , is still Thy cursed issue onely : thou art growne To such a passe , That never was , Nor is , nor will there be , a sinne so bad , But thou some way therein an hand hast had . 6. Thou hast not been content alone to sinne , But hast made others sinne with thee , Y●… made their sinnes thine owne to be , By liking , and allowing them therein . Who first beginnes , Or followes , sinnes Not his owne sinnes alone , but sinneth o're All the same sinnes , both after , and before . 7. What boundlesse sorrow can suffice a guilt Growne so transcendent ? Should thine eye Weepe seas of blood , thy sighes outvie The winds when with the waves they run at tilt , Yet they could not Cancell one blot . The least of all thy sinnes against thy God Deserves a thunderbolt should be thy rod . 8. Break then , mine heart : and since thou cannot grieve Enough at once , while thou art whole , Shiver thy self to dust , and dole Thy sorrow to the sev'rall atomes , give All to each part , And by that art Strive thy dissever'd self to multiply , And want of weight with number to supply Embleme 15. The humiliation of the Heart . ECCL. 7.9 . The patient in spirit is better then the proud in spirit . Epigr. 15. MIne heart , alas , exalts it self too high , And doth delight a loftier pitch to flye , Then it is able to maintaine , unlesse It feel the weight of thine imposed presse . ODE . 15. 1. So let it be , Lord , I am well content , And thou shalt see The time is not mis-spent , Which thou dost then bestow , when thou dost quell And crush the heart , that pride before did swell . 2. Lord , I perceive As soone as thou dost send , And I receive The blessings thou dost lend , Mine heart begins to mount , and doth forget The ground whereon it goes , where it is set . 3. In health I grew Wanton , began to kick , As though I knew I never should be sick . Diseases take me downe , and make me know , Bodies of brasse must pay the death they owe . 4. If I but dreame Of wealth , mine heart doth rise With a full streame Of pride , and I despise All that is good , untill I wake , and spie The swelling bubble prickt with poverty . 5. A little wind Of undeserved praise Blowes up my mind , And my swoll'n thoughts doth raise Above themselves , untill the sense of shame Makes me contemne my self-dishonour'd name . 6. One moments mirth Would make me run starke mad , And the whole earth , Could it at once be had , Would not suffice my greedy appetite , Did'st thou not paine in stead of pleasure write . 7. Lord , it is well , I was in time brought downe , Else thou canst tell , Mine heart would soone have flow'n Full in thy face , and studi'd to-requite The riches of thy goodnesse with despight . 8. Slack not thine hand , Lord , turne thy Screw about : If thy Presse stand , Mine heart may chance slip out . O quest it unto nothing , rather then It should forget it selfe , and swell again . 9. Or if thou art Dispos'd to let it goe , Lord , teach mine heart To lay it selfe as low , As thou canst cast it : that prosperity May still be temper'd with humility . 10. Thy way to rise Was to descend : let me My selfe despise , And so ascend with thee . Thou throw'st them down , that lift themselves on high , And raisest them , that on the ground doe lie . Embleme 16. The softening of the Heart . IOB 23.16 . god maketh my heart soft . Epigr. 16. Mine heart is of it selfe a marble ice , Both cold , and hard : but thou can●… in a trice Meli it like ●…axe , great God , if from above Thou kindle in it once thy fire of love . ODE . 16. 1. Nay , blessed Founder , leave me not : If out of all this grot There can but any gold be got , The time thou dost bestow , the cost , And paines will not be lost : The bargaine is but hard at most . And such are all those thou dost make with me : Thou know'st thou canst not but a loser be . 2. When the Sun shines with glitt'ring beames , His cold dispelling gleames Turne snow , and ice to wat'ry streames . The waxe , as soone as it hath smelt The warmth of fire , and felt The glowing heat thereof , will melt . Yea pearles with vinegar dissolve we may , And adamants in bloud of goats , they say . 3. If nature can doe this , much more , Lord , may thy grace restore Mine heart to what it was before . There 's the same matter in it still , Though new inform'd with ill , Yet can it not refist thy will . Thy pow'r , that fram'd it at the first , as oft As thou wilt have it , Lord , can make it soft . 4. Thou art the Sun of right●… e●…e : And though I must ●… Mine heart 's growne hard in wickednesse , Yet thy resplendent rayes of light , When once they come in sight , Will quickly thawe what froze by night . Lord , in thine healing wings a pow'r doth dwell Able to melt the hardest heart in hell . 5. Although mine heart in hardnesse passe Both iron , steel , and brasse , Yea th'hardest thing that ever was , Yet , if thy fire thy Spirit accord , And working with thy word A blessing unto it afford , It will grow liquid , and not drop alone , ●…●… it self ●… before thy throne . 6. Yea , though my flinty heart be such , That the Sun cannot touch , Nor fire sometimes affect it much , Yet thy warme reeking self shed blood , O Lamb of God , 's so good It cannot alwayes be withstood . That Aqua-regia of thy love prevailes , Ev'n where thy powers Aqua-fortis failes . 7. Then leave me not so soon , dear Lord , Though I neglect thy Word , And what thy power doth afford , Yet try thy mercy , and thy love , The force thereof may move , When all things else successesse prove . Soakt in thy bloud mine heart will soone surrender Its native hardnesse , and grow soft , and tender . Embleme 17. The cleansing of the Heart . IER. 5. 14. O Jerusalem wash thine heart from wickednesse , that thou maist be saved . Epigr. 17. OVt of thy wounded husbands Saviours side , Espoused soul , there flowes with ●… tide A sountaine for uncleannesse : wash thee there , Wash there thine heart , and then thou need'st not feare . ODE . 17. 1. O endlesse misery ! I labour still , but still in vaine . The staines of sinne I see Are oaded all , or d●…d in graine . There 's not a blot Will stirre a jot For all that I can doe : There is no hope In Fullers sope , Though I adde nitre too . 2. I many wayes have tri'd , Have often soakt it in cold feares , And , when a time I spi'd , Powred upon it scalding teares , Have rins'd , and rub'd , And scrap't and scrub'd , And turn'd it up , and downe : Yet can I not Wash out one spot , It 's rather fouler growne . 3. O miserable state ! Who would be troubled with an heart , As I have been of late , Both to my sorrow , shame , and smart ? If it will not Be cleaner got , 'T were better I had none . Yet how should we Divided be , That are not two , but one ? 4. But am I not starke wilde , That go about to wash mine heart With hands that are defil'd , As much as any other part ? Whilst all thy teares , Thine hopes , and feares , Both ev'ry word , and deed , And thought is foule , Poore filly soule , How canst thou looke to speed ? 5. Can there no helpe be had ? Lord , thou art holy , thou art pure : Mine heart is not so bad , So soule , but thou canst cleanse it sure . Speak , blessed Lord , Wilt thou afford Me meanes to make it cleane ? I know thou ●… : Thy ●…loud were spilt Should it runne still in vaine . 6. Then to that blessed spring , Which from my Saviours sacred side Doth flow , mine heart I 'll bring , And there it will be purifi'd . Although the dye , Wherein I lie , Crimson , or scarlet were , This bloud I know Will make 't , as snow , Or wooll , both cleane , and cleere . Embleme 18. The giving of the Heart . PROV. 23.21 . My sonne give me thine heart . Epigr. 18. THe onely love , the onely seare , thou art , Dear , and dread Saviour , of my sin-sick heart . ●… heart thou gavest , that it might be mine : Take thou mine heart then , that it may be thine . ODE . 18. 1. Give thee mine ●… Lord so I would , And there 's great reason that I should , If it were worth the having : Yet sure thou wilt esteem that good , Which thou hast purchas'd with thy bloud , And thought it worth the craving . 2. Give thee mine heart ? Lord , so I will , If thou wilt first impart the skill Of bringing it to thee : But should I trust my selfe to give Mine heart , as sure as I doe live , I should deceived be . 3. As all the value of mine heart Proceeds from favour , not ●… , Acceptance is its worth : So neither know I how to bring A present to my heav'nly King , Unlesse he set it forth . 4. Lord of my life , me thinkes I heare Thee say , that thee alone to feare , And thee alone to love , Is to bestow mine heart on thee , That other giving none can be , Whereof thou wilt approve . 5. And well thou dost deserve to be Both loved , Lord , and fear'd by me , So good , so great , thou art : Greatnesse so good , goodnesse so great , As pa●…eth all finite conceit , And ravisheth mine heart . 6. Should I not love thee , blessed Lord , Who freely of thine owne accord Laid'st downe thy life for me ? For me , that was not dead alone , But desp'ratly transcendent grown In enmitie to thee ? 7. Should I not feare before thee , Lord , Who●… hand ●… heaven , at whose word Devills themselves doe quake ? Whose eyes out-shine the Sunne , whose beck Can the whole ●… of Nature check , And its foundations shake ? 8. Should I with-hold mine heart from thee , The fountaine of felicity , Before whose presence is Fulnesse of joy , at whose right hand All pleasures in perfection stand , And everlasting blisse ? 9. Lord , had I hearts a million , And ●…riads in ev'ry one Of choisest loves , and feares , They were too little to bestow On thee , to whom I all things owe , I should be in arreares . 10. Yet , since mine heart 's the most I have , And that which thou dost chiefely crave , Thou shalt not of it misse . Although I cannot give it so , As I should doe , I 'll offer 't though : Lord take it , here it is . Embleme 19. The Sacrifice of the Heart . PSAL 51.17 . The sacrifices of God are a broken heart Epigr. 19. NOr calves , nor bulls , are sacrifices good Enough for thee , who gav'st for me thy bloud , And more ●… that , thy life : Take thine own part , Great God , that gavest all , here take mine heart . ODE . 19. 1. Thy former covenant of old , Thy Law of Ordinances , did require Fat sacrifices from the fold , And many other oft rings made by fire . Whilst thy first Tabernacle stood , All things were consecrate with ●… 2 And can thy better Covenant , Thy law of grace , and truth by Jesus Christ , It s proper sacrifices want For such an Altar , and for such a Priest ? No , no , thy Gospell doth require Choyse off'rings too , and made by fire . 3. A sacrifice for ●…nne indeed , Lord , thou didst make thy self , and once for all : So that there never will be need Of any more sin-off'rings , great , or small . The life bloud thou did'st shed for me , Hath set my soule for ever free . 4. Yea , the same sacrifice thou dost Still offer in behalfe of thine elect : And to improve it to the most , Thy Word , and Sacraments doe in effect Offer thee oft , and sacrifice Thee daily in our eare●… , and eyes . 5. Yea , each beleeving soule may take Thy sacrificed flesh , and bloud by faith , And therewith an atonement make For all its trespasses , thy Gospell faith . Such infinite transcendent price Is there in thy sweet sacrifice . 6. But is this all ? Must there not be Peace-offerings , and sacrifices of Thanksgiving tendered unto thee ? Yes , Lord , I know I should but mock , and scoffe Thy sacrifice for ●…nne , should I My sacrifice of praise deny . 7. But I have nothing of mine owne Worthy to be presented in thy fight , Yea the whole world affords not one Or Ramme , or Lambe , wherein thou canst delight . Lesse then my self it must not be : For thou didst give thy self for me . 8. My self then I must sacrifice : And so I will , mine heart , the onely thing Thou dost above all other prize As thine owne part , the best I have to bring . An humble heart 's a sacrifice , Which I know thou wilt not despise , 9. Lord , be my altar , ●… Mine heart thy sacrifice , and ●… thy Spirit Kindle thy fire of love , that I , Burning with zeale to mag●… thy merit , May both consume my ●… , and ●… Et●…nall ●…phie to thy ●… . Embleme 20. The weighing of the Heart . PROV. 21.2 . The Lord pondereth the heart . Epigr. 20. THe heart thou giv'st as a great gift , my love , Brought to the triall nothing such will prove , If Iustice equall baliance tell thy fight That weighed with my Law it is too light . ODE 20. 1. 'T is true indeed , an heart Such as it ought to be , Entire , and sound in ev'ry part , Is alwayes welcome unto me . He that would please me with an offering Cannot a better have , although he were a King . 2. And there is none so poore , But if he will he may Bring mean heart , although no more , And on mine altar may it lay . The sacrice which I like best , is such As rich men cannot beast , and poore men need not grutch 3. Yet ev'ry heart is not A gift sufficient , It must be purg'd from ev'ry spot , And all to pieces must be rent . Though thou hast sought to circumcise , and bruise't , It must be weighed too , or else I shall refuse 't . 4. My ballances are just , My Law 's an equall weight , The beame is strong , and thou maist trust My steady hand to hold it streight . Were thine heart equall to the world in ●…ght , Yet it were nothing worth , if it should prove too light . 5. And so thou see'st it doth , My pond rous Law doth presse This scale , but that , as fill'd with froth , Tilts up , and makes no shew of stresse . Thine heart is empty sure , or else it would In weight , as well as bulke , better proportion hold . 6. Search it , and thou shalt find It wants integrity , And is not yet so thorow lin'd With single ey'd sincerity , As it should be : some more humility There wants to make it weight , and some more constancy . 7. Whilst windy vanity . Doth ●…any up with pride , And double fac'd hypocri●… Doth many empty hollowes hide , It is but good in part , and that but little , Wav'ring unstaidnesse ma●… its resolutions brittle . 8. The heart , that in my sight As currant coyne would passe , Must not be the least graine too light , But as at first it stamped was . Keep then thine heart till it be better growne , And , when it is full weight , I 'll take it for mine owne . 9. But if thou art asham'd To find thine heart so light , And art afraid thou shalt be blam'd , I 'll teach thee how to set it right . Adde to my Law my Gospell , and there see My merits thine , and then the scales will equall be . Embleme 21. The trying of the Heart . PROV. 17.3 . The fining pot for silver , and the furnace for gold : but the Lord trieth the hearts . Epigr. 21. THine heart , my deer , more precious is then gold , Or the most precious things that can be told : Provided first that my pure fire have tri'd Out all the drosse , and passe it purifi'd . ODE . 21. 1. What ? take it at adventure , and not try What metall it is made of ? No , not I. Should I now lightly let it passe , Take sullen lead for silver , sounding brasse In stead of solid gold , alas , What would become of it ? In the great day Of making jewells 't would be cast away . 2. The heart thou giv'st me must be such a one , As is the same throughout . I will have none But that , which will abide the fire . 'T is not a glitt'ring outside I desire , Whose seeming shewes doe soone expire : But reall worth within , which neither drosie , Nor base allayes , make subject unto losse . 3. If in the composition of thine heart A stubborne steely wilfulnesse have part , That will not bow and bend to me , Save onely in a meer formality Of tinsell-trim'd hypocrisie , I care not for it , though it shew as faire , As the first blush of the Sun-gilded aire . 4. The heart that in my furnace will not melt , When it the glowing heat thereof hath felt Turne liquid , and dillolve in teares Of true repentance for its faults , that heares My threatning voyce , and never feares , Is not an heart worth having . If it be An heart of stone , 't is not an heart for me . 5. The heart , that cast into my fornace spits , And sparkles in my face , falls into fits Of discontented grudging , whines When it is broken of its will , repines At the least suffering , declines My fatherly correction , is an heart On which I care not to bestow mine art . 6. The heart that in my flames asunder flies , Scatters it selse at randon , and so lies In heapes of ashes here , and there , Whose dry d●…persed parts will not draw nee●… To one another , and adhere In a firme union , hath no metall in 't Fit to be stamp'd , and coyned in my mint . 7. The heart , that vapours out it selfe in smoak , And with those cloudy shadowes thinks to cloak Its empty nakednesse , how much So ever thou esteemest it , is such As never will endure my touch . Before I tak 't for mine then I will trie What kind of metall in thine heart ' doth lie . 8. I 'll bring it to my furnace , and there see What it will prove , what it is like to be . If it be gold , it will be sure The hottest fire that can be to endure , And I shall draw it out more pure . Affliction may refine , but cannot wast , That heart wherein my love is fixed fast . Embleme 22. The sounding of the Heart . JER. 17.9 . The heart is deceitfull above all things , and desperatly wicked . Who can know it ? I the Lord . Epigr. 22. I , that alone am infinite , can try How deep within it self thine heart doth lie . The Sea-mans plummet can but reach the ground : I find that which thine heart it self ne'er sound , ODE . 22. 1. A goodly heart to see to , faire and fat ! It may be so : and what of that ? Is it not hollow ? Hath it not within A bottomlesse whirlpoole of sinne ? Are there not secret creeks , and cranies there , Turning , and winding corners , where The heart it self ev'n from it self may hide , And lurke in secret unespi'd ? I 'll none of it , if such a one it prove : Truth in the inward parts is that I love . 2. But who can tell what is within thine heart ? 'T is not a worke of Nature , Art Cannot performe that taske : 't is I alone , Not man , to whom mans heart is knowne . Sound it thou maist , and must : but then the line And plummet must be mine , not thine , And I must guide it too , thine hand , and eye May quickly be deceiv'd : but I , That made thine heart at first , am better skill'd To know when it is empty , when 't is fill'd . 3. Lest then thou should'st deceive thy self , for me Thou canst not , I will let thee see Some of those depths of Satan , depths of hell , Wherewith thine hollow heart doth swell . Under pretence of knowledge in thy mind Errour and ignorance I find , Quick-sands of rotten Superstition Spred over with misprision . Some thing thou knowest not , misknowest others , And oft thy conscience its owne knowledge smothers . 4. Thy crooked will , that seemingly enclines To follow reasons dictates , twines Another way in secret , leaves its guide And laggs behind , or swarves aside , Crab-like creepes backward when it should have made Progresse in good , is retrograde . Whilst it pretends a priviledge above Reasons prerogative , to move As of it self unmov'd , rude passions learne To leave the Oare , and take in hand the Sterne . 5. The tides of thine affections ebbe , and flow , Rise up aloft , fall downe below , Like to the suddaine land-flouds , that advance Their swelling waters but by chance . Thy love , desire , thy hope , delight , and feare , Ramble they care not when , nor where , Yet cunningly beare thee in hand they be Only directed unto me , Or most to me , and would no notice take Of other things , but only for my sake . 6. Such strange prodigious impostures lurke In thy prestigious heart , 't is worke Enough for thee all thy life time to learne How thou may'st truly it discerne : That , when upon mine altar thou dost lay Thine off'ring , thou may'st sasely say , And sweare it is an heart : for , if it should Prove only an heart-case , it would Nor pleasing be to me , nor doe thee good . An heart 's no heart not rightly understood . Embleme 23. The levelling of the Heart . PSAL. 97.11 . Gladnesse to the upright in heart . Epigr. 23. SEt thine heare upright , if thou would'st reioyce , And please thy self in thine hearts pleasing cho●…se : But then be sure thy plimme , and levell be Rightly appli'd to that which pleaseth me . ODE . 23. 1. Nay , yet I have not done : one triall more Thine heart must undergo , before I will accept of it : Unlesse I see It upright be , I cannot think it fit To be admitted in my sight , And to partake of mine eternall light . 2. My Will's the rule of righteousnesse , as free From errour as uncertainty : What I would have is just . Thou must desire What I require , And take it upon trust : If thou preferre thy will to mine , The levell's lost , and thou go'st out of line . 3. Do'st thou not see how thine heart turnes aside , And leanes toward thy self ? How wide A distance there is here ? Untill I see Both sides agree Alike with mine , 't is cleer The middle is not where 't should be , Likes something better , though it looke at me . 4. I , that know best how to dispose of thee , Would have thy portion poverty , Lest wealth should make thee proud , And me forget : But thou hast set Thy voyce to cry aloud For riches , and unlesse I grant All that thou wishest , thou complain'st of want . 5. I , to preserve thine health , would have thee fast From Natures dainties , lest at last Thy senses sweet delight Should end in smart : But thy vaine heart Will have its appetite Pleased to day , though grief , and sorrow Threaten to cancell all thy joyes to morrow . 6. I , to prevent thine hurt by clining high , Would have thee be content to lie Quiet and safe below , Where peace doth dwell ; But thou dost swell With vast desires , as though A little blast of vulgar breath Were better then deliverance from death . 7. I , to procure thine happinesse , would have Thee mercy at mine hands to crave : But thou dost merit plead , And wilt have none But of thine owne , Till Justice strike thee dead . Thus still thy wand'ring wayes decline , And all thy crooked ●… go crosse to mine . Embleme 24. The renewing of the Heart . EZEK. 36.26 . A new heart will I give you , and a new spirit will I put within you . Epigr. 24. ARt thou delighted with strange novelties , Which often prove but old fresh garnisht lies ? Leave then thine old , take the new heart I give thee : Condemne thy self , that so I may reprieve thee . ODE . 24. 1. No , no , I see There is no remedy , An heart , that wants both weight , and worth , That 's fill'd with naught but empty hollownesse , And screw'd aside with stubborne wilfulnesse , Is onely fit to be cast forth , Nor to be given me Nor kept by thee . 2. Then let it goe , And if thou wilt bestow An acceptable heart on me , I 'll furnish thee with one shall serve the turne , Both to be kept , and given : which will burne With zeale , yet not consumed be : Nor with a scornfull eye Blast standers by . 3. The heart , that I Will give thee , though it lie Buri'd in seas of sorrowes , yet Will not be drown'd with doubt , or discontent , Though sad complaints sometimes may give a vent To grief , and teares the checks may wet , Yet it exceeds their art To hurt this heart . 4. The heart I give , Though it desire to live , And bath it self in all content , Yet will not toyle , or taint it self , with any : Although it take a view , and tast of many , It feeds on few , as though it meant To break fast only here , And dine elsewhere . 5. This heart is fresh , And new : an heart of flesh , Not , as thine old one was , of stone . A lively sp'ritly heart , and moving still , Active to what is good , but slow to ill : An heart , that with a sigh , and grone Can blast all worldly joyes , As trifling toyes . 6. This heart is sound , And solid will be found ; 'T is not an empty ayrie flash , That baites at Butterflies , and with full cry Opens at ev'ry flirting vanity . It sleights , and scornes such paltry trash : But for eternity Dares live , or die . 7. I know thy mind : Thou seek'st content to find In such things as are new , and strange . Wander no further then : lay by thine old , Take the new heart I give thee , and be bold To boast thy self of the exchange , And say , that a new heart Exceeds all art . Embleme 25. The enlightening of the Heart . PSAL. 34.5 . They looked unto him , and were lightened . Epigr. 25. THou that art Light of lights , the onely sight Of the blind world , lend me thy saving light : Disperse those mists , which in my soule have made Darkenesse as deepe as hells eternall shade . ODE . 25. 1. Alas , that I Could not before espie The soule-confounding misery Of this , more then Egyptian , dreadfull night ! To be deprived of the light , And to have eyes , but eyes devoid of sight , As mine have been , is such a woe , As he alone can know , That feeles it so . 2. Darknesse hath been My God and me between Like an opacous doubled skreen , Through which nor light , nor heat could passage sind . Grosse ignorance hath made my mind , And understanding not bleer-ey'd , but blind ; My will to all that 's good is cold , Nor can I , though I would , Doe what I should . 3. No , now I see There is no remedy Lest in my self : it cannot be That blind men in the darke should find the way To blessednesse : although they may Imagine that high midnight is noone-day , As I have done till now , they 'll know At last unto their woe , 'T was nothing so . 4. Now I perceive Presumption doth bereave Men of all hope of helpe , and leave Them , as it finds them , drown'd in misery : Despairing of themselves , to cry For mercy is the only remedy That sinne-sicke soules can have : to pray Against this darknesse may Turne it to day . 5. Then unto thee , Great Lord of light , let me Direct my prayer , that I may see . Thou , that did'st make mine eyes , canst soone restore That pow'r of fight they had before , And , if thou seest it good , canst give them more . The night will quickly shine like day , If thou doe but display One glorious ray . 6. I must confesse , And I can doe no lesse , Thou art the Sun of righteousnesse : There 's healing in thy wings : thy light is life ; My darkenesse death . To end all ●…rise , Be thou mine husband , let me be thy wife . Then both the light , and life that 's thine , Though light , and life divine , Will all be mine . Embleme 26 The table of the Heart . IER. 31.33 . I will put my Law in their inward parts , and write it in their hearts . Epigr. 26. IN the soft table of thine heart I 'll write A new Law , which I newly will ind te . Hard stony tables did containe the old : But tender leaves of flesh shall this infold . ODE . 26. 1. What will thy fight Availe thee , or my light , If there be nothing in thine heart to see Acceptable to me ? A self-writ heart will not Please me , or doe thee any good , I wot , The paper must be thine , The writing mine . 2. What I indite 'T is I alone can write , And write in bookes that I my self have made . 'T is not an easie trade To read or write , in hearts : They that are skilfull in all other arts , When they take this in hand , Are at a stand . 3. My Law of old Tables of stone did hold , Wherein I writ what I before had spoken , Yet were they quickly broken : A signe the Covenant Contain'd in them would due ob●…ervance want . Nor did they long remaine Coppy'd again . 4. But now I 'll try What force in flesh doth lie : Whether thine heart renew'd afford a place Fit for my Law of grace . This covenant is better Then that , though glorious , of the killing letter . This gives life , not by merit , But by my Spirit , 5. When in mens hearts , And their most inward parts , I by my Spirit write my Law of love , They then begin to move , Not by themselves , but me , And their obedience is their liberty . There are no slaves , but those That serve their foes . 6. When I have writ My Covenant in it , View thine heart by my light , and thou shalt fee A present fit for me . The worth for which I look , Lies in the lines , not in the leaves of th book . Course paper may be lin'd With words refin'd . 7. And such are mine . No furnace can resine The choisest silver so to make it pure , As my Law put in ●… Purgeth the hearts of men : Which being rul'd , and written with my Pen , My Spirit , ev'ry letter Will make them better . Embleme 27. The tilling of the Heart . EZEK. 36.9 . I will turne unto you , and yee shall be tilled , and sowne . Epigr. 27. MIne heart 's a field , thy crosse a plow : be pleas'd Dear Spouse , to till it , till the mould be rais'd Fit for the seeding of thy Word : then sow , And if thou shine upon it , it will grow . ODE . 27. 1. So , now me thinks I find Some better vigour in my mind , My will begins to move , And mine affections stirre towards things above : Mine heart growes bigge with hope it is a field , That some good fruit may yeeld , If it were till'd , as it should be , Not by my self , but thee . 2. Great Husbandman , whose pow'r All difficulties can devour , And doe what likes thee best , Let not thy field , mine heart , lie lay , and rest , Lest it be over-runne with noysome weeds , That spring of their own seeds : Unlesse thy grace the growth should stoppe , Sinne would be all my croppe . 3. Break up my fallow ground , That there may not a clod be found To hide one root of finne . Apply thy plow betime : now , now beginne To furrow up my stiffe , and starvy heart , No matter for the smart , Al though it roare , when it is rent , Let not thine hand relent . 4. Corruption 's rooted deep , Showres of repentaut teares must steep The mould to make it soft : It must be stirr'd , and turn'd , not once , but oft . Let it have all its feasons . O impart The best of all thine art . For , of it self it is so tough , All will be but enough . 5. Or , if it be thy will To teach me , let me learne the skill My self to plow mine heart : The profit will be mine , and 't is my part To take the paines , and labour , though th' encrease Without thy blessing cease : If fit for nothing else , yet thou May'st make me draw thy Plow . 6. Which of thy Plowes thou wilt , For then hast more then one . My guilt , Thy wrath , thy rods , are all ●… fit to ●… mine heart to pieces small : And , when in ●…●… prehends thee neer , 'T is furrowed with fear : Each weed turn'd under hides its head , And shewes as it were dead . 7. But , Lord , thy blessed passion Is a Plow of another fashion , Better then all the rest . Oh fasten me to that , and let the best Of all my powers strive to draw it in , And leave no roome for finne . The vertue of thy death can make Sinne its fast hold forsake . Embleme 28. The seeding of the Heart . LVKE 8.15 . That on the good ground are they , which with an honest , and good heart , having heard the Word , keep it , and bring forth fruit with patience . Epigr. 28. Lest the field of mine heart should unto thee , Great Husbandman that mad'st it , barren be , Manure the ground , then come thy self and seed it ; And let thy servants water it , and weed it . ODE . 28. 1. Nay , blessed Lord , Unlesse thou wilt afford Manure , as well as tillage , to thy field , It will not yeeld That fruit which thou expectest it should beare : The ground I feare Will still remaine Barren of what is good : and all the graine It will bring forth , As of its owne accord , will not be worth The paines of gathering So poore a thing . 2. Some faint desire , That quickly will expire , Wither , and die , is all thou canst expect . It thou neglect To sow it now 't is ready , thou ●… find That ●…●…●… , And ●… grow Then at the first it was . Thou must bestow Some further cost , Else all thy former labour will be lost . Mine heart no corne will breed Without thy seed . 3. Thy Word is seed , And manure too : will seed , As well as fill mine heart . If once it were Well rooted there , It would come on apace : O then neglect No time expect No better season . Now , now thy field mine heart is ready : reason Surrenders now , Now my rebellious will begins to bow , And mine affections are Tamer by farre . 4. Lord , I have laine Barren too long , and saine I would redeem the time , that I may be Fruitfull to thee , Fruitfull in knowledge , saith , obedience , Ere I goe hence : That when I come At harvest to be reaped , and brought home ; Thine Angels may My soule in thy celestiall garner lay , Where perfect joy , and blisse Eternall is . 5. If , to intreat A crop of purest wheat , A blessing too transcendent should appeare For me to beare , Lord , make me what thou wilt , so thou wilt take What thou do st make , And not disdaine To house me , though amongst thy coursest graine , So I may be Laid with the gleanings gathered by thee , When the full sheaves are spent , I am content . Embleme 29. The watering of the Heart . ISA. 27.3 . I the Lord doe keep it . I will water it every moment . Epigr. 29. CLose downwards tow'rds the earth , open above Tow'rds heaven mine heart is . O let thy love Distill in fructifying dewes of grace , And then mine heart will be a pleasant place . ODE . 29. 1. See how this dry , and thirsty land , Mine heart , doth gaping gasping stand , And close below opens towards heav'n , and thee Thou fountaine of felicity , Great Lord of living waters , water me : Let not my breath that pants with paine , Waste , and consume it selfe in vaine . 2. The mists , that from the earth doe rise , An heav'n-borne heart will not suffice : Coole it without they may , but cannot quench The scalding heat within , nor drench Its dusty dry desires , or fill one trench . Nothing , but what comes from on high , Can heav'n-bred longings satisfie . 3. See how the seed , which thou did'st sow Lies parch'd , and wither'd , will not grow Without some moisture , and mine heart hath none , That it can truly call its owne , By nature of it self , more then a stone : Unlesse thou water't , it will lie Drowned in dust , and still be dry . 4. Thy tender plants can never thrive , Whilst want of water doth deprive Their roots of nourishment : which makes them call , And cry to thee , great All in All , That seasonable show'rs of grace may fall , And water them : thy Word will do 't , If thou vouchsafe thy blessing to 't . 5. O then be pleased to unseal Thy fountaine , blessed Saviour , deal Some drops at least , wherewith my drooping spirits May be revived . Lord , thy merits Yeeld more refreshing then the world inherits : Rivers , yea seas , but ditches are , If with thy springs we them compare . 6. If not whole show'rs of raine , yet Lord , A little pearly dew afford , Begot by thy celestiall influence On some chast vapour , raised hence To be partaker of thine excellence : A little , if it come from thee , Will be of great availe to me . 7. Thou boundlesse Ocean of grace , Let thy free spirit have a place Within mine heart : full rivers then I know Of living waters forth will flow , And all thy plants , thy fruits , and flow'rs will grow . Whilst thy Springs their roots doe nourish , They must needs be fat , and flourish . Embleme 30. The flowers of the Heart . CANT. 6. 2. My beloved is gone downe into his garden , to the beds of spices , to feed in the gardens , and to gather lillies . Epigr. 30. THese lillies I doe consecrate to thee , Beloved Spouse , which spring as thou ma●…st see , Out of the seed thou sowedst , and the ground Is better'd by thy Flow'rs , when they abound . ODE . 31. 1. Is there a joy like this ? What can augment my blisse ? If my beloved will accept A po●…e of these flowers kept , And consecrated unto his content , I hope hereafter he will not repent The cost , and paines he hath bestow'd So freely upon me , that ow'd Him all I had before , And infinitly more . 2. Nay , try them , blessed Lord , Take them not on my word , But let the colour , ●…ast and ●… The truth of their ●…●… tell . Thou that art in●…nite in wisdome ●…ee If they be not the same that came from thee . If any difference be found , It is occasion'd by the ground , Which yet I cannot see So good as it should be . 3. What say'st thou to that Rose , That queen of flowers , whose Maidenly blushes , fresh , and faire , Out-brave the dainty morning aire ? Dost thou not in those lovely leaves espy The perfect picture of that modesty , That self-condemning shamefastnesse , That is more ready to confesse A fault , and to amend , Then it is to offend ? 4. Is not this Lilly pure ? What Fuller can procure A white so perfect , spotlesse , clear , As in this flower doth appear ? Do st thou not in this milky colour see The lively lustre of sincerity , Which no hypocrisie hath painted , Nor self-respecting ends have tainted ? Can there be to thy sight A more entire delight ? 5. Or wilt thou have beside Violets purple-di'd ? The Sun-observing Marigold , Or Orpin never waxing old , The Primrose , Cowslip , Gilliflow'r , or Pinke , Or any flow'r , or herbe , that I can think Thou hast a mind unto ? I shall Quickly be furnisht with them all , If once I doe but know That thou wilt have it so . 6. Faith is a fruitfull grace , Well planted stores the place , Fills all the borders , beds , and bow'rs With wholsome herbs , and pleasant flow'rs . Great Gardiner , thou saist , and I beleeve , What thou do'st meane to gather thou wilt give . Take then mine heart in hand to fill 't , And it shall yeeld thee what thou wilt . Yea thou , by gath'ring more , Shalt still increase my store . Embleme 31. The keeping of the Heart . PROV. 4.23 . Keepe thy heart with all diligence . Epigr. 31. Like to a ●… , that is ●… , ●… heart is ●… , ●… still is found Comp●…st w●…th care , ●…nd ●… with the feare Of God , as with a flaming sword , and speare . ODE 31. The Soule . 1. Lord , wilt thou suffer this ? Shall vermine spoile The ●…uit or all thy toyle , Thy trees , thine herbs , thy plants , thy flow'rs thus : And for an overplus Of spite , and malice overthrow thy mounds , Lay common all thy grounds ? Canst thou endure thy pleasant garden should Be thus turn'd up as ordinary mould ? Christ . 2. What is the matter ? why do'st thou complaine ? Must I as well maintaine , And keep , as make thy fences ? wilt thou take No paines for thine own sake ? Or doth thy self-confounding fancy feare thee , When there 's no danger neer thee ? Speak out thy doubts , and thy desires , and tell me , What enemy or can , or dares to quell thee ? The Soule . 3. Many , and mighty , and malicious , Lord , That seek , with one accord , To work my speedy ruine , and make haste To lay thy garden waste . The devill is a ramping roaring lion , Hates at his heart thy Zion , And never gives it respit day , nor houre , But still goes seeking whom he may devoure . 4. The world 's a wildernesse , wherein I find Wild beasts of ev'ry kind , Foxes , and Wolves , and Dogs , and Boares , and Bears ; And which augments my feares , Eagles and Vultures , and such birds of prey , Will not be kept away : Besides the light-abhorring Owles , and Bats , And secret corner-creeping Mice and Rats . 5. But these , and many more would not dismay Me much , unlesse there lay One worse then all within , my self I meane , My false , unjust , unclean , Faithlesse , disloyall self , that both entice , And entertaine each vice . This homebred traiterous partaking 's worse , Then all the violence of forain force . 6. Lord , thou maist see my feares are grounded , rise Not from a bare surmise , Or doubt of danger only , my desires Are but what need requires , Of thy divine protection , and defence To keep these vermine hence : Which , if they should not be re●…rain'd by thee , Would grow too strong to be kept out by me . Christ . 7. Thy feare is just , and I approve thy care . But yet thy comforts are ●… for , ●… in that care , and feare : Whereby it d●…th appeare ●…●… what then ●… , my protection To keep thee from defection . The ●…●… cares , and ●… , is kept by me . I watch thee , whilst thy foes are watch'd by thee . Embleme 32. The watching of the Heart . CANT. 5.2 . I sleep , but my heart waketh . Epigr. 32. WHilst the soft hands of sleep tie up my sences , My watchfull heart , free from all such ●… , Searches for thee , enquires es all about thee , Nor day , nor night , able to be without thee . ODE . 32. 1. It must be so : that God that gave Me senses , and a mind , would have Me use them both , but in their severall kinds . Sleep must refresh my senses , but my minds A ●… of heav'nly fire , that seeds On ●… , and employment , needs No ●… or rest : for , when it thinks to please ●… with idlenesse , 't is least at ease . Though quiet rest refresh the head , The heart that stirres not sure is dead . 2. Whilst then my body ease doth take , My ●… refusing heart ●… all wake : And that mine heart the better watch may keep , I 'll lay my senses for a t●…e to sleep . Wanton de re shall not ●… , Nor lust enveigle them to vi●…e : No fading colours shall ●… my fight , Nor sounds enchant mine eares with their delight : I 'll bind my smell , my touch , my tast , To keep a strict religious fast . 3. My worldly businesse shall lie still , That heav'nly thoughts my mind may fill : My Marthaes cumb'ring cares shall cease their noise , That Mary may attend her better choise . That meditation may advance Mine heart on purpose , not by chance , My body shall keep holy day , that so My mind with better liberty may goe About her bus'nesse , and ingrosse That gaine , which worldly men count losse . 4. And though my senses sleep the while , My mind my senses shall beguile With dreames of thee , dear Lord , whose rare perfections Of excellence are such , that bare inspections Cannot suffice my greedy soule , Nor her fierce appetite controule , Bur that the more she lookes the more she longs , And strives to thrust into the thickest throngs Of those divine discoveries , Which dazell even Angels eyes . 5. Oh could I lay aside this flesh , And follow after thee with fresh And free desires , my disentangled soule , Ravisht with admiration , should roule It self , and all its thoughts on thee , And by beleeving strive to see , What is invisible to flesh and blood , And only by fruition understood , The beauty of each sev'rall grace , That shines in thy Sunne-shaming face . 6. But what I can doe that I will , Waking and sleeping , seek thee still : I 'll leave no place unpri'd into behind me , Where I can but imagine I may find thee : I 'll aske of all I meet , if they Can tell thee where thou art , which way Thou go'st , that I may follow after thee , Which way thou com'st , that thou mai'st meet with me . If not thy face , Lord , let mine heart Behold with Moses thy back part . Embleme 33. The wounding of the Heart . LAM. 3.12 . He hath bent his bow , and set me as a mark for the arrow . Epigr. 33. A Thousand of thy strongest shasts , my light , Draw up against this heart with all thy might , And strike it through : They , that in need doe stand Of cure , are healed by thy wounding hand . ODE . 33. 1. Nay , spare me not dear Lord , it cannot be They should be hurt , that wounded are by thee . Thy shafts will heale the hearts they hit , And to each sore its salve will fit . All hearts by Nature are both sick , and sore , And mine as much as any else , or more : There is no place that 's free from finne , Neither without it , nor within , And universall maladies doe crave Variety of medicines to have . 2. First , let the arrow of thy piercing eye , Whose light outvieth the star-spangled skie , Strike through the darkne●… of my mind , And leave no cloudy mist behind . Let thy resplendent rayes of knowledge dart Bright beames of understanding to mine heart , To my finne-shadow'd heart , wherein Black ignorance did first begin To blurre thy beauteous Image , and deface The glory of thy self-sufficing grace . 3. Next let the shaft of thy sharp-pointed pow'r Discharged by that strength that can devour All difficulties , and encline Stout opposition to resigne Its steely stubbornesse , subdue my will , Make it hereafter ready to fulfill Thy royall Law of righteousnesse , As gladly , as I must confesse It hath fulfilled heretofore th' unjust , Prophane , and cruell lawes of its own lust . 4. Then let that love of thine , which made thee leave The bosome of thy Father , and be●…eave Thy self of thy ●… glory , Matter for an eternall story . Strike through mine affections all together , And let that Sun shine ●…eer the cloudy weather , Wherein they wander without guide , Or order , as the wind , and tide Of floting ●… transport , and tosse them , Till self-begotten troubles curbe and crosse them . 5. Lord , empty all thy Quivers , let there be No corner of my spacious heart left free , Till all be but one wound , wherein No subtill sight-abhorring sinne May lurk in secret unespi'd by me , Or reigne in power unsubdu'd by thee . Perfect thy purchas'd victory , That thou mai'st ride triumphantly , And leading captive all captivity Mai'st put an end to enmity in me . 6. Then , blessed Archer , in requitall I To shoote thine arrowes back again will try . By pray'rs , and praises , sighs , and sobs , By vowes , and teares , by groans , and throbs , I 'll see if I can pierce , and wound thine heart , And vanquish thee againe by thine own art . Or , that we may at once provide For all mishaps that may betide , Shoot thou thy self , thou polisht shaft , to me , And I will shoot my broken heart to thee . Embleme 34. The inhabiting of the Heart . GAL. 4.6 . God hath sent ●… the Spirit of his Son into your hearts . Epig●… . 34. MIne heart 's an ●… , my ●… , and thou ●… tell ●…●… enough ●… thy Spirit dwell For ever ther●…●…●…●… mai'st love me , And being to ●… I m●…y aga●…ne love thee . ODE . 34. 1. Welcome , great guest , this house , mine heart , Shall all be thine : I will resigne Mine interest in ev'ry part : Only be pleas'd to use it as thine own For ever , and inhabite it alone : There 's roome enough , and if the furniture Were answerably fitted , I am sure Thou would'st be well content to stay , And by thy light Possesse my sight With sense of an eternall day . 2. It is thy building , Lord , ' r was made At thy command , And still doth stand Upheld , and shelter'd by the shade Of thy protecting providence : though such As is decaied , and impaired much , Since the removall of thy residence , When with thy grace glory departed hence , It hath been all this while an Inne To intertaine The vile , and vaine , And wicked companies of sinne . 3. Although 't be but an house of clay , Fram'd out of dust , And such as must Dissolved be , yet it was gay , And glorious indeed , when ev ry place Was furnished , and fitted with thy grace : When in the Presence-chamber of my mind , The bright Sun-beames of perfect knowledge shin'd : When my will was thy Bed-chamber , And ev'ry pow'r A stately Tow'r Sweetned with thy Spirits amber . 4. But whilst thou do'st thy self absent , It is not grown Noysome alone , But all to pieces torne , and rent . The windowes all are stopt , or broken so , That no light without wind can thorow goe . The roofe's uncover'd , and the wall 's decai'd , The door 's flung off the hooks , the floor 's unlai'd , Yea , the foundation rotten is , And every where It doth appeare All that remaines is farre amisse , 5. But if thou wilt returne againe , And dwell in me , Lord , thou shalt see What care I 'll take to intertaine Thee , though not like thy self , yet in such sort , As thou wilt like , and I shall thank thee for 't . Lord , let thy blessed Spirit keep possession , And all things will be well ; at least confession Shall tell thee what 's amisse in me , And then thou shalt Or mend the fault , Or take the blame of all on thee . Embleme 35. The enlarging of the Heart . PSAL. 119.32 . I will runne the way of thy Commandements , when thou shall enlarge my heart . Epigr. 35. HOw pleasant is that now , which heretofore Mine heart hela buter , sacred learnings l●…e ? ●… hearts enter with greatest ease The ●… paths , and runne the narrowest wayes . ODE . 35. 1. What a blessed change I find , Since I intertain d this guest ! Now me thinks another mind Moves and rules within my brest . Surely I am not the same , That I was before he came , But I then was much too blame . 2. When before my God commanded Any thing he would have done , I was close , and gripple handed , Made an end ere I begunne . If he thought it fit to lay Judgements on me , I could say They are good , but shrinke away . 3. All the wayes of righteous●…sse I did think were full of trouble , I complain'd of tediousnesse , And each duty ●… double . Whilst I serv'd him but of feare , Ev'ry minute did appeare Longer sarre then a whole yeare . 4. Strictnesse in Religion seemed Like a pined pinion'd thing : Bolts , and fetters I esteemed More beseeming for a King , Then for me to bow my neck , And be at anothers beck , When I felt my conscience check . 5. But the case is alter'd now : He no sooner turnes his eye , But I quickly bend , and bow , Ready at his feet to lie : Love hath taught me to obey All his precepts , and to say , Not to morrow , but to day . 6. What he wills I say I must : What I must I say I will : He commanding , it is just What he would I should fulfill . Whilst he biddeth I beleeve What he calls for he will give . To obey him is to live . 7. His Command'ments grievous are not Longer then men think t●…m so : Though he send me forth I care not , Whilst he gives me strength to goe . When , or whither , all is one , On his bus'nesse , not mine owne , I shall never goe alone . 8. If I be compleat in him , And in him all fulnesse dwelleth . I am sure aloft to swim , Whilst that Ocean overswelleth , Having him that 's All in All , I am confident I shall Nothing want , for which I call . Embleme 36. The inflaming of the Heart . PSAL. 39.3 . My heart was hot within me : while I was musing the sire burned . Epigr. 36. SPare not , my love , to kindle , and enflame Mine heart within throughout , untill the same Breake forth , and burnc : that so , thy Salamander , Mine heart may never from thy furnace wander . ODE . 36. 1. Welcome , holy , heavenly fire , Kindled by immortall love : Which descending from above , Makes all earthly thoughts retire , And give place To that grace , Which with gentle violence Conquers all corrupt affections , Rebell Natures insurrections , Bidding them be packing hence . 2. Lord , thy fire doth heat within , Warmeth not without alone ; Though it be an heart of stone , Of it self congeal'd in sinne , Hard as steel , If it feel Thy dissolving pow'r , it groweth Soft as waxe , and quickly takes Any print thy Spirit make , Paying what thou sai'st it oweth . 3. Of it self mine heart is dark , But thy fire by shining bright , Fills it full of saving light Though 't be but a little spark Lent by thee , I shall see More by it , then all the light , Which in fullest measures streames From corrupted Natures beames , Can discover to my sight . 4. Though mine heart be ice , and snow , To the things which thou hast chosen , All benum'd with cold , and frozen , Yet thy fire will make it glow . Though it burnes , When it turnes Tow'rds the things which thou do'st hate : Yet thy blessed warmth , no doubt , Will that wild-fire soone draw out , And the heat thereof abate . 5. Lord , thy fire is active , using Alwayes either to ascend To its native heav'n , or lend Heat to others : and diffusing Of its store Gathers more , Never ceasing till it make All things like it selfe , and longing To see others come with thronging Of thy goodnesse to partake . 6. Lord , then let thy fire enflame My cold heart so thoroughly , That the heat may never die , But continue still thr same : That I may Ev'ry day More , and more , consuming sinne , Kindling others , and attending All occasions of ascending , Heaven upon earth begin , Embleme 37. The ladder of the Heart . PSAL. 84. 5. In whose heart are the wayes of them . Epigr. 37. WOuld'st thou , my love , a ladder have , whereby Thou mai'st climbe heaven to sit downe on high ? In thine owne heart then frame thee steps , and bend Thy mind to muse how thou mai'st there ascend . ODE . 37. The Soule . 1. What ? Shall I Alwayes lie Grov'ling on earth , Where there is no mirth ? Why should I not ascend , And climbe up , where I may mend . My meane estate of misery ? Happinesse I know's exceeding high : Yet sure there is some remedy for that Christ . 2. True , There is . Perfect blisse , The fruit of love , May be had above : But he , that will obtaine Such a gold-exceeding gaine , Must never think to reach the same , And scale heav'ns walls , untill he frame A ladder in his heart ●…●…●… The Soule . 3. Lord , I will : But the skill Is not mine owne : Such an art 's not knowne , Unlesse thou wilt it teach : It is farre above the reach Of mortall minds to understand . But if thou wilt lend thine helping hand , I will endeavour to obey thy Word . Christ . 4. Well Then , see That thou be As ready prest To performe the rest , As now to promise faire , And I 'll teach thee how to reare A scaling-ladder in thine heart To mount heaven with : no rules of art , But I alone , can the composure tell . 5. First , Thou must Take on trust All that I say , Reason must not sway Thy judgement crosse to mine , But her Scepter quite resigne . Faith must be both thy ladder sides , Which will stay thy steps what e'er betides , And satisfie thine hunger , and thy thirst . 6. Then , The round Next the ground , Which I must see ; Is Humilitie : From which thou must ascend , And with perseverance end . Vertue to vertue , grace to grace , Must each orderly succeed in' ts place . And when thou hast done all beginne againe . Embleme 38. The flying of the Heart . ISA. 60. 5. Who are these that fly as a cloud , and as the Doves to their windowes ? Epigr. 38. OH that mine heart had wings like to a Dove , That I might quickly hasten hence , and move With speedy flight tow'rds the cel●…stiall spheares , As weary of this world , its faults , and feares ! ODE . 38. 1. This way , though pleasant , yet me thinks is long : Step after step makes little haste , And I am not so strong As still to last Among So great So many lets : Swelter'd and swill'd in sweat My toyling soule both fumes and frets , As though she were inclin'd to a retreat . 2. Corruption clogs my feet like filthy clay , And I am ready still to slip : Which makes me often stay , When I should trip Away . My feares And faults , are such , As challenge all my teares So justly , that it were not much , If I in weeping should spend all my yeares . 3. This makes me weary of the world below , And greedy of a place above , On which I may bestow , My choisest love , And so Obtaine That favour , which Excells all worldly gaine , And maketh the possessour rich , In happinesse of a transcendent straine . 4. What ? must I still be rooted here below , And riveted unto the ground , Wherein mine haste to grow Will be though sound , But slow ? I know The Sunne exhales Grosse vapours from below , Which , scorning as it were the Vales , On mountaine-topping clouds themselves bestow . 5. But my fault-frozen heart is flow to move , Makes poore proceedings at the best , As though it did not love , Nor long for rest Above . Mine eyes Can upward looke , As though they did despise All things on earth , and could not brooke Their presence : but mine heart is slow to rise . 6. Oh that it were once winged like the Dove , That in a moment mounts on high , Then should it soone remove , Where it may ly In love . And loe , This one desire Me thinks hath imp'd it so , That it already flies like fire , And ev'n my verses into wings doe grow . Embleme 39. The union of the Heart . EZEK. 11.19 . I will give them one heart . Epigr. 39. LIke minded minds , hearts alike heartily Affected will together live , and die : Many things meete , and part : but loves great gable Tying two hearts makes them inseparable . ODE . 39. The Soule . 1. All this is not enough : me thinks I grow More greedy by fruition : what I get Serves but to set An edge upon mine appetite , And all thy gifts doe but invite My pray'rs for more . Lord , if thou wilt not still encrease my store , Why did'st thou any thing at all bestow ? Christ . 2. And is 't the fruit of having still to crave ? Then let thine heart united be to mine , And mine to thine In a firme union , whereby We may no more be thou , and I , Or , I , and thou , But both the same : and then I will avow , Thou canst not want what thou do'st wish to have . The Soule . 3. True , Lord , for thou art All in All to me , But how to get my stubborne heart to twine , And close with thine , I doe not know , nor can I guesse How I should ever learne , unlesse Thou wilt direct The course that I must take to that effect . 'T is thou , not I , must knit mine heart to thee . Christ . 4. 'T is true , and so I will : but yet thou must Doe something tow'rds it too : First , thou must lay All ●…nne away , And separate from that , which would Our meeting intercept , and hold Us distant still : I am all goodnesse , and can close with ill No more , then richest diamonds with dust . 5. Then thou must not count any earthly thing , How ever gay , and gloriously set forth , Of any worth , Compar'd with me , that am alone Th' eternall , high , and holy One : But place thy love Onely on me , and on the things above : Which true content , and endlesse comfort bring . 6. Love is the loadstone of the heart , the glew , The cement , and the ●…oder , which alone Unites in one Things that before were not the same , But only like , imparts the name , And nature too Of each to th' other : nothing can undoe The knot that 's knit by love , if it be true . 7. But if in deed , and truth thou lovest me , And not in word alone , then I shall find That thou dost mind The things I mind , and regulate All thine affections , love , and hate , Delight , desire , Feare , and the rest , by what I doe require , And I in thee my self shall alwayes see . Embleme 40. The rest of the Heart . PSAL. 116.7 . Returne unto thy rest , O my soule . Epigr. 40. MY busie , stirring heart , that seekes the best , Can find no place on earth wherein to rest : For God alone , the author of its blesse , It s only rest , its onely center ●… . ODE . 40. 1. Move me no more , mad world , it is in va●…ne , Experience tells me plaine I should deceived be , If ever I againe should trust in thee . My weary heart hath ransackt all Thy treasuries both great , and small , And thy large inventories beares in minde : Yet could it never finde One place wherein to rest , Though it hath often tried all the best . 2. Thy profits brought me losse in stead of gaine , And all thy pleasures paine : Thine honours blurr'd my name With the deep staines of self-confounding shame , Thy wisdome made me turne starke fool , And all the learning , that thy school Afforded me , was not enough to make Me know my self , and take Care of my better part , Which should have perished for all thine heart . 3. Not that there is not place of rest in thee For others : but for me There is , there can be , none : That God , that made mine heart , is he alone , That of himself both can , and will , Give rest unto my thoughts , and fill Them full of all content , and quietne●… , That so I may ●… My soule in patience , Untill he find it time to call me hence . 4. On thee then , as a sure foundation , A tried corner-stone , Lord , I will strive to raise The tow'r of my salvation , and thy praise . In thee , as in my center , shall The lines of all my longings fall . To thee , as to mine anchor , surely ti'd My ship shall safely ride . On thee , as on my bed Of soft repose , I 'll rest my weary head . 5. Thou , thou alone , shalt be my whole desire , I 'll nothing else require , But thee , or for thy sake . In thee I 'll sleepe secure , and when I wake Thy glorious face shall satisfie The longing of my looking eye . I 'll roule my self on thee , as on my rock , And threatning dangers mock . Of thee , as of my treasure , I 'll boast , and bragge , my comforts know no measure . 6 Lord , thou shalt be mine All , I will not know A profit here below , But what ●… on thee : Thou shalt be all the pleasure I will see In any thing the earth affords . Mine heart shall owne no words Of honour , out of which I cannot raise The matter of thy praise . Nay , I will not be mine , Unlesse thou wilt vouchsafe to have me thine . Embleme 41. The bathing of the Heart . JOEL 3.21 . I will cleanse their bloud , that I have not cleansed . Epigr. 41. THis bath thy Saviour swet with drops of bloud , Sick heart , of purpose for to doe thee good . They that have tri'd it can the vertue tell , Come then and use it , is thou wilt be well . ODE . 41. 1. All this thy God hath done for thee : And now mine heart It is high time that thou should'st be Acting thy part , And meditating on his blessed Passion , Till thou hast made it thine by imitation . 2. That exercise will be the best And surest meanes , To keep thee evermore at rest , And free from paines . To suffer with thy Saviour is the way To make thy present comforts last for aye . 3. Trace then the steps , wherein he trade , And first begin To sweat with him . The heavy load , Which for thy sinne He underwent , squeez'd bloud out of his face , Which in great drops came trickling downe apace . 4. Oh let not then that precious bloud Be spilt in vaine , But gather ev'ry drop . 'T is good To purge the staine Of guilt , that hath defil'd , and overspred Thee from the sole of th'foot to th'crown of th'head . 5. Poison possesseth every veine , The fountaine is Corrupt , and all the streames uncleane : All is amisse . Thy bloud 's impure , yea thou thy self , mine heart , In all thine inward pow'rs polluted art . 6. When thy first father first did ill , Mans doome was read , That in the sweat of 's face he still Should eat his bread . What the first Adam in the garden caught , The second Adam in a garden taught . 7. Taught by his owne example , how To sweat for sinne , Under that heavy weight to bow , And never linne Begging release , till with strong cries , and teares The soule be drain'd of all its saults , and ●…eares . 8. If sins imputed guilt opprest Th' Almighty so , That his sad soule could find no rest Under that woe : But that the bitter agony he felt Made his pure bloud , if not to sweat , to melt . 9. Then let that huge inherent masse Of sinne , that lies In heapes on thee , make thee surpasse In teares , and cries , Striving with all thy strength , untill thou sweat Such drops as his , though not as good , as great . 10. And if he thinke it fit to lay Upon thy back , Or paines , or duties , as he may Untill it crack , Shrinke not away , but straine thine utmost force To beare them cheerfully without remorse . Embleme 42. The binding of the Heart . HOS. 11.4 . I drew them with cords of a man , with bands of love . Epigr. 42. Mr sinnes , I doe consesse , a cord were found Heavy , and hard by thee , when thou wast bound , Great Lord of love , with them , but thou hast twin'd Gentle love cords my tender heart to bind . ODE . 42. 1. What ? could those hands , That made the world , be subject unto bands ? Could there a cord be found , Wherewith omnipotence it self was bound ? Wonder mine heart , and stand amaz'd to see The Lord of liberty Led captive for thy sake , and in thy stead . Although he did Nothing deserving death , or bands , yet he Was bound , and put to death , to set thee free . 2. Thy sinnes had ti'd Those bands for thee , wherein thou should'st have di'd And thou did'st daily knit Knots upon knots , whereby thou mad'st them ●…t Closer , and faster , to thy faulty self . So like a cursed else , Helplesse , and hopelesse , friendlesse , and forlorne , The sinke of scorne , And kennell of contempt , thou should st have laine Eternally enthrall'd to endlesse paine . 3. Had not the Lord Of love and life been pleased to afford His helping hand of grace , And freely put himself into thy place . So were thy bands transferr'd , but not unti'd , Untill the time he did , And by his death vanquisht , and conqu'red all , That Adams sall Had made victorious . Sinne , Death , and Hell , Thy fatall foes , under his footstool sell . 4. Yet he meant not That thou should'st use the liberty he got As it should like thee best , To wander as thou listest , or to rest In soft repose carelesse of his commands : He that hath loos'd those bands , Whereby thou wast enslaved to the foes , Binds thee with those , Where with he bound himself to doe thee good , The bands of love , love writ in lines of blood . 5. His love to thee Made him to lay aside his Majesty , And cloathed in a vaile Of fraile , though faultlesse flesh , become thy baile . But love requireth love : and since thou art Loved by him , thy part It is to love him too : and love affords The strongest cords That can be : for it ties , not hands alone , But heads , and hearts , and soules , and all in one . 6. Come then , mine heart , And freely follow the prevailing art Of thy Redeemers love . That strong magnetique tie hath pow'r to move The steeli'st stubbornesse . If thou but twine , And twist his love with thine , And by obedience labour to expresse Thy thankfulnesse , It will be hard to say on whether side The bands are surest , which is fastest tide . Embleme 43. The prop of the Heart . PSAL. 102.7 , 8. His heart is fixed , trusting in the Lord . His heart is established , he shall not be affraid . Epigr. 43. My weak , and seeble heart , a prop must use , But pleasant fruits , and flow'rs doth refuse : My Christ my pillar is , on h●…m rely , Repose , and rest my self , alone will I. ODE . 43. 1. Suppose it true , that whilst thy Saviours side Was furrowed with ●…courges he was ti'd Unto some pillar fast , Think not , mine heart , it was because he could Not stand alone , or that left loose he would Have shrunk away at last . Such weakne●… suits not with Omnipotence , Nor could mans malice match his patience . 2. But , if so done , 't was done to tutor thee , Whose frailty , and impatience he doth see Such , that thou hast nor strength , Nor will , as of thy self , to undergo The least degree of duty , or of woe , But would'st be sure at length To flinch , or faint , or not to stand at all , Or in the end more fearfully to fall . 3. Thy very frame , and figure , broad above , Narrow beneath , apparently doth prove Thou canst not stand alone , Without a prop to boulster , and to stay thee . To trust to thine own strength would soone betray thee . Alas , thou now art growne So weak , and feeble , wav'ring , and unstaid , Thou shrink'st at the least weight that 's on thee laid . 4. The ea●…est command'ments thou declinest , And at the lightest punishments thou whinest : Thy restlesse motions are Innumerable , like the troubled sea Whose waves are toss'd , and tumbled ev'ry way . The Hound-pursued Hare ●…●… so many doubles , as thou do'st , Till thy crosse courses in themselves are lost . 5. Get thee some stay that may support thee then , And stablish thee , lest thou should'st start againe . But where may it be found ? Will pleasant fruites , or flowers serve the turne ? No , no , my tott'ring heart will overturne , And lay them on the ground . Dainties may serve to minister delight , But strength is onely from the Lord of might . 6. Betake thee to thy Christ then , and repose Thy selfe in all extremities on those His everlasting armes , Wherewith he girds the heavens , and upholds The pillars of the earth , and safely folds His faithfull flocke from harmes . Cleave close to him by saith , and let the bands Of love tie thee in thy Redeemers hands . 7. Come life , come death , come devills , come what will , Yet ●… ned so thou shalt stand ●… still : And all the pow'rs of hell Shall not ●… to shake thee with their shock , So long as ●… art founded on that rock : No duty shall thee quell , No danger shall ●… thy ●… state , Nor soule-perplexing ●… thy mind ●… Embleme 44. The scourging of the Heart . PROV. 10.13 . A rod is for the backe of him that is void of understanding . Epigr. 44. WHen thou withhold'st thy scourges , dearest love , My sluggish heart is slack , and slow to move . Oh let it not stand still , but lash it rather , And drive it , though unwilling , to thy Father . ODE . 44. 1. What doe those scourges on that sacred flesh , Spotlesse and pure ? Must he , that doth sin-weari'd soules refresh , Himself endure Such tearing tortures ? Must those sides be gash'd ? Those shoulders lash'd ? Is this the trimming that the world bestowes Upon such robes of majestie as those ? 2. Is 't not enough to die , unlesse by paine Thou antidate Thy death before hand , Lord ? What do'st thou meane To aggravate The guilt of sinne ? or to enhance the price Thy sacrifice Amounts to ? Both are infinite I know , And can by no additions greater grow . 3. Yet dare I not imagine that in vaine Thou did'st endure One stripe : though not thine owne thereby , my gaine Thou did'st procure , That when I shall be scourged for thy sake , Thy stripes may make Mine acceptable , that I may not grutch , When I remember thou hast borne as much . 4. As much , and more , for me . Come then mine heart , And willingly Submit thy selfe to suffer : smile at smart And death de●…e . Feare not to feel that hand correcting thee , Which set thee free . Stripes as the tokens of his love he leaves , Who scourgeth ev'ry sonne whom he receives . 5. There 's foolishnesse bound up within thee fast : But yet the rod Of fatherly correction at the last , If blest by God , Will drive it farre away , and wisdome give , That thou maist live , Not to thy self , but him , that first was slaine , And died for thee , and then rose againe . 6. Thou art not onely dull , and slow of pace But stnbborne too , And refractory , ready to outface , Rather then doe , Thy duty : though thou know'st it must be so , Thou wilt not go The way thou should'st , till some affliction First set thee right , then prick , and spurre thee on . 7. Top-like thy figure , and condition is , Neither to stand , Nor stirre , thy self alone , whilst thou do'st ●… An helping hand To set thee up , and store of stripes bestow To make thee goe . Begge then thy blessed Saviour to transferre His scourges unto thee , to make thee stirre . Embleme 45. The hedging of the Heart . HOS. 2.6 . I will hedge up thy way with thornes . Epigr. 45. HE , that of thornes would gather roses , may In his own heart , if handled the right way . Hearts hedged with Christs Crowne of thornes , in stead Of thorny cares , will sweetest roses breed . ODE 45. 1. A crowne of thornes ! I thought so : ten to one , A crowne without a thorne there 's none : There 's none on earth I meane , what shall I then Rejoyce to see him crown'd by men , By whom Kings rule , and reigne ? Or shall I scorne , And hate , to see earths curse , a thorne , Prepost ' rously preferr'd to crowne those browes , From whence all blisse , and glory flowes ? Or shall I both be clad , And also sad , To think it is a crowne , and yet so bad ? 2. There 's cause enough of both , I must confesse : Yet , what 's that unto me , unlesse I take a course his crowne of thornes may be Made mine , transferr'd from him to me ? Crownes had they been of starres could adde no more Glory , where there was all before , And thornes might scratch him , could not make him worse Then he was made finne , and a curse . Come then , mine heart , take downe Thy Saviours Crowne Of thornes , and see if thou canst make 't thine owne . 3. Remember first , thy Saviours head was crown'd By the same hands that did him wound : They meant it not to honour , but to scorne him , When in such sort they did bethorne him . Think earthly honours such , if they redound Not to his glory , th' are not sound . Never beleeve they minde to dignifie Thee , that thy Christ would crucifie . Think ev'ry crowne a thorne , Unlesse 't adorne Thy Christ , as well as him , by whom 't is worne . 4. Consider then that , as the thorny crowne Circled thy Saviours head , thine owne Continuall care to please him , and provide For the advantage of his side , Must fence thine actions , and affections so , That they shall neither dare to goe Out of that compasse , nor vouchsase accesse To what might make that care goe ●… . Let no such thing draw nigh , Which shall not spie Thornes ready plac'd to ●…ick it till it die . 5. Thus , compass'd with thy Saviours thorny Crowne , Thou mai'st securely sit thee downe , And hope that he , who made of water wine , Will turne each Thorne unto a Vine , Were thou ●… gather grapes , and to delight thee Roses : nor need the prickles fright thee . Thy Saviours sacred temples tooke away The curse , that in their ●… lay . So thou mai'st crowned be , As well as he , And at the last light in his light shalt see . Embleme 46. The fastening of the Heart . JER. 32.40 . I will put my feare in their hearts , that they shall not depart from me . Epigr. 46. THou , thath wast nailed to the Crosse for me , Lest I stould slip , and fall away from thee , Drive home thine holy feare into mine heart , And clench it so , that it may ne'er depart . ODE . 46. 1. What ? do'st thou struggle to get loose againe ? Hast thou so soone forgot the former paine , That thy licentious bondage unto sinne , And lust enlarged thraldome , put thee in ? Hast thou a mind againe to rove , and ramble Rogue-like a vagrant through the world , and scramble For scraps , and crusts of earth bred base delights , And change thy dayes of joy for tedious nights Of sad repentant sorrow ? What ? wilt thou borrow That griefe to day , which thou must pay to morrow ? 2. No , self-deceiving heart , lest thou should'st cast Thy cords away , and burst the bands at last Of thy Redeemers tender love , I 'll try What further fastnesse in his feare doth lie . The cords of love soaked in lust may rot , And bands of bounty are too oft forgot : But holy filiall feare , like to a naile Fast ned in a sure place , will never faile . This driven home will take Fast hold , and make Thee that thou darest not thy God forsake . 3. Remember how , besides thy Saviours bands , Wherewith they led him bound , his holy hands , And feet , were pierced , how they nail'd him fast Unto his bitter ●… , and how at last His precious side was goared with a speare . So hard sharp-pointed ●… , and steel did teare His tender flesh , that from those wounds might flow The sov'raigne salve for sin-procured woe . Then that thou mai'st not saile Of that availe , Refuse not to be fast'ned with his naile . 4. Love in an heart of flesh is apt to taint , Or be fly-blowne with folly : and its saint And feeble spirits , when it shewes most faire , Are often fed on by the empty aire Of popular applause , unlesse the salt Of holy feare in time prevent the fault : But season'd so it will be kept for ever . He , that doth feare because he loves , will never Adventure to offend , But alwayes ●…end His best endeavours to content his friend . 5. Though perfect love cast out all servile feare , Because such feare hath torment : yet thy dear Redeemer meant not so to set thee free , That filiall feare , and thou should strangers be . Though , as a sonne , thou honour him thy father , Yet , as a master , thou maist feare him rather . Feare 's the soules Centinell , and keepes the heart , Wherein love lodges so , that all the art , And industry , of those , That are its foes , Cannot betray it to its former woes . Embleme 47. The new wine of the Heart . PSA●… . 104.115 . Wine that maketh glad the heart of man . Epigr. 47. CHrist the true Vine , grape , cluster , on the Crosse Trod the ●…nepresse alone , unto the losse Of bloud , & life . Draw , thankfull heart , and spare not : Here 's wine enough for all , save those that care not . ODE . 47. 1. Leave not thy Saviour now , what ev'r thou do'st , Doubtfull distrustfull heart , Thy former paines , and labours , all are lost , If now thou shalt depart , And faithlesly fall off at last from him , Who to redeeme thee spar'd nor life nor limme . 2. Shall he , that is thy Cluster , and thy Vine , Tread the winepresse alone , Whilst thou stand'st looking on ? Shall both the wine , And worke be all his owne ? See how he bends , crusht with the straitned Screw Of that fierce wrath , that to thy sinnes was due . 3. Although thou canst not helpe to beare it , yet Thrust thy selfe under too , That thou mai'st feel some of the weight , and get Although not strength to doe , Yet will to suffer something as he doth , That the same stresse at once may squeeze you both . 4. Thy Saviour being press'd to death , there ran Out of his sacred wounds That wine , that maketh glad the heart of man , And all his foes confounds . Yea , the full-flowing fountain s open still For all grace-thirsting hearts to drinke their fill . 5. And not to drinke alone , to satiate Their longing appetites , Or drowne those cumbrous cares , that would abate The edge of their delights , But , when they toyle , and foile themselves , with sinne , Both to refresh , to purge , and cleanse them in . 6. Thy Saviour hath begun this Cup to thee , And thou must not refuse 't . Presse then thy sin-swoll'n sides , untill they be Empty , and fit to use 't . Doe not delay to come , when he doth call , Nor feare to want , where there 's enough for all . 7. Thy bounteous Redeemer in his bloud Fills thee not wine alone , But likewise gives his flesh to be thy food , Which thou ●… make thine owne , And feede on him , who hath himself revealed The bread of Life by God the Father sealed . 8. Nay , he 's not food alone , but physicke too , When ever thou art sick , And in thy ●… strength , that thou mai'st doe Thy duty , and not stick At any thing , that he requires of thee , How hard soever it may seeme to be . 9. Make all the haste then that thou canst to come , Before the day be past , And think not of returning to thy home , Whilst yet the light doth last . The longer , and the more thou draw'st this wine , Still thou shalt find it more , and more divine . 10. Or if thy Saviour think it meet to throw Thee in the Presse againe , To suffer as he did : yet doe not grow Displeased at thy paine : A Summer season followes Winter weather , Suffring you shall be glorifi'd together . REVEL. 22. 17. The Spirit , and the Bride say , Come . And let him that heareth say , Come . And let him that is a thirst , come . And whosoever will , let him take the water of life freely . The CONCLVSION . IS this my period ? Have I now no more To doe hereafter ? Shall my mind give o're It s ●…●… thus , and idle be , Or buss'd other wise ? Should I not see How to improve my thoughts more ●… , Before ●… these Heart School ●… by ? Sea-knowledge is an ●…●… , An ●… that doth not onely aske A ●… time , but challengeth To ●… until death . Yet as in ●… they have a care To call for ●…●… , and are ●… ●… ●… ●… So ●… What I have done , ●… Perhaps I may ●… To alter , or to ●… And I may ●… With my great ●… From taking our ●… How I retaine ●… old ●… And if it be his pleasure , I shall say These ●… before others , that they may , Or learne them too , or only censure me ; I 'll wait with patience the successe to see . And though I looke not to have leave to play , For that this School allowes not , yet I may Another time perhaps , if they approve Of these , such as they are , and shew their love To the School of the Heart , by calling for 't , Adde other lessons more of the like sort . The Learning of the Heart . The Preface . I Am a Scholar . The great Lord of Love And life , my Tutor is : Who from above All that lack Learning , to his School invites , My Hearts my Prayer-book , in which he writes , Systemes of all the Arts and Faculties : First reads to me , then makes me exercise , But all in paradoxes , such high strains , As flow from none but love Inspired Brains ; Yet bids me publish them abroad and dare T' excell his Arts above all other Arts that are . Why should I not ? me thinks it cannot be , But they should please others as well as me . Come then joyn'd hands , and let our heart's embrace , Whil'st thus loves Labyrinth of Arts we ●… ; I mean the Sidem's call'd ●… : Both ●… , and ●… . With the higher ●… , ●… ; And Law , and ●… The Grammar of the Heart . PSAL. 15. 2. That speaketh the Truth in his Heart . MY Grammar , I define to he an Art , Which teacheth me to write and speak mine heart , By which I learn that smooth tongu'd flatt'ries are False Language , and in love irregular . Among'st my Letters , Vow-wells I admit , Of none but Consonant to sacred ●… . And therefore when my Soul in silence moans , Half vowel'd sighs , and double deep thong'd groans , Mute looks , and liquid tears in stead of words , Are of the language that mine heart affords . And since true love abhors all variations , My Grammar hath no moads nor conjugations : Tenses , nor Persons , nor Declensions , Cases , nor genders , nor comparisons : What are my Letters are , my Words but one , And on the meaning of it love alone . Concard is all my Syntax and agreement : Is in my Grammar perfect regiment . He wants no Language that hath learn'd to love , When tongues are still , hearts will be heard above . The Rethorick of the Heart . PSAL. 45. 1. My Heart is inaiting a good matter . MY Rethorick is not so much an Art , As an infused habit in mine Heart , Which a sweet secret Elegance Instills , And all my Speech with Tropes and Figures fills . Love is the tongues Elixir , which doth change The ordinary sense of words , and range Them under other kinds , dispose them so That to the height of eloquence they grow , E'vn in their native plainness , and must be So understood as liketh love and me . When I say Christ , I mean my Saviour ; When his Command'ment my behaviour ; For to that end it was he ●…●… , And to this purpose 't is I bear his Name . When I say Hallow'd be thy name , he knows I would be holy : for his glory grows Together with my good , and he hath not Given more honour then himself hath got So when I say , Lord let thy Kingdom come , He understands it , I would be at home ; To raign with him in glory . So grace brings My love in me to be the ●… of Kings He teacheth me to say . Thy will be done , But meaneth he would ●… me do mine own ; By making ●… to ●… And so to rule my self and serve him both . So when he saith , My Son give me thine heart : I know his meaning is , that I should part With all I have for him , give him my self , And to be rich in him from worldly pelf . When he says come to me , I know that he Means I should wait his coming unto me , Since 't is his coming unto me that makes Me come to him , my part he undertakes . And when he says , Behold I come , I know His parpose and intent is I should go With all the speed I can , to meet him whence His coming is attract ve , draws me hence . Thick folded Repititions in Love , Are no ●… , but strongly move And bind ●… Attention . Exclamations , Are the hearts heaven ●… Exaltions . Epiphonemaes and Apostrophes , Love likes of well , but no Prosopopes . Not doubtful but careful deliberations , Love holds as grounds of strongest Resolutions . Thus love and I a thousand ways can find , To speak and understand each others mind , And descant upon that which unto others , Is but plain Song , and all their Musick smothers ●… that which worldly wit worms call nonsence , Is many times loves purest Eloquence . The Logick of the Heart . 1 Pet. 3. 15. Be ready always to give an Answer to every man that asketh you a Reason of the Hope that is in you . MY Logick is the faculty of Faith , Where all things are resolv'd ●… be saith ; And Ergoes drawn from trust and ●… Twist and tie Truths with stronger ●… Then either sense or reason : for the heart And not the head is fountain of this Art . And what the heart objects none can ●… , But God himself , till death the frame ●… , Nay Faith can after death ●… with dust , And argue ashes into stronger trust . And better hopes then Brass and ●… can Be emblemes , of unto the outward man . All my invention is to find what terms My Lord and I stand in : how he confirms His ●… to me , how I inherit What he hath purchased for me by his merit . My judgment is submission to his will . And when he once hath spoken to be still . My Method 's to be ●… by him What he ●… , that I think most trim . Loves Arguments , are all will , thou must , What he says and commands are true and ●… . When to dispute and argue's ●… of ●… , Then to ●… and to ●… is ●… . FINIS . 
A02823	----	Partheneia sacra. Or The mysterious and delicious garden of the sacred Parthenes symbolically set forth and enriched with pious deuises and emblemes for the entertainement of deuout soules; contriued al to the honour of the incomparable Virgin Marie mother of God; for the pleasure and deuotion especially of the Parthenian sodalitie of her Immaculate Conception. By H.A. Hawkins, Henry, 1571?-1646. 1633 Approx. 452 KB of XML-encoded text transcribed from 144 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A02823 STC 12958 ESTC S103886 99839628 99839628 4067 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02823) Transcribed from: (Early English Books Online ; image set 4067) Images scanned from microfilm: (Early English books, 1475-1640 ; 926:5) Partheneia sacra. Or The mysterious and delicious garden of the sacred Parthenes symbolically set forth and enriched with pious deuises and emblemes for the entertainement of deuout soules; contriued al to the honour of the incomparable Virgin Marie mother of God; for the pleasure and deuotion especially of the Parthenian sodalitie of her Immaculate Conception. By H.A. Hawkins, Henry, 1571?-1646. Aston, Herbert, b. 1614, attributed name. Langeren, Jacob van, engraver. Langeren, P. van, engraver. [16], 271, [1] p. : ill. Printed by Iohn Cousturier, [Rouen] : M.DC. XXXIII. [1633] H.A. = Henry Hawkins. Sometimes attributed to Herbert Aston. With an additional title page, engraved, signed "P. van Langeren fecit", with title "Hē Parthenos" in Greek characters. At least the last engraved illustration is signed: Iacob van Langeren. fecit. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary, -- Blessed Virgin, Saint -- Meditations. Emblem books. 2004-01 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion ΗΠΑΡΘΕΝΟΣ By Iohn Cousturier M. D.C.XXX.III . P. van Langeren fecit . PARTHENEIA SACRA . OR THE MYSTERIOVS AND DELICIOVS GARDEN OF THE SACRED PARTHENES ; Symbolically set forth and enriched With PIOVS DEVISES AND EMBLEMES for the entertainement of DEVOVT SOVLES ; Contriued AL TO THE HONOVR of the Incomparable Virgin MARIE Mother of GOD ; For the pleasure and deuotion especially of the PARTHENIAN SODALITIE of her Immaculate CONCEPTION . By H. A. Printed by IOHN COVSTVRIER . M.DC.XXXIII . THE ORDER OF THE SYMBOLS contained in this GARDEN . 1. THE GARDEN . 2. THE ROSE . 3. THE LILLIE . 4. THE VIOLET . 5. THE HELIOTROPION . 6. THE DEAW . 7. THE BEE . 8. THE HEAVENS . 9. THE IRIS . 10. THE MOONE . 11. THE STARRE . 12. THE OLIVE . 13. THE NIGHTINGAL . 14. THE PALME . 15. THE HOVSE . 16. THE HEN. 17. THE PEARL . 18. THE DOVE . 19. THE FOVNTAIN . 20. THE MOVNT . 21. THE SEA. 22. THE SHIP . Wherunto are annexed the PHOENIX , and the SWAN without the Garden . THE EPISTLE TO THE PARTHENIAN SODALITIE . MY deare PARTHENIANS , When the Sauiour of the world had passed the Torrent of Cedron , into the Garden of Gethsemani , there to commence the Tragedie , whose sad Catastrophe he was to finish on Mount Caluarie , he gaue to vnderstand , how much ( no doubt ) he was pleased with Gardens . But then especially , after the Tragick Scene was ended , and that doleful curten or veyle was rent asunder ( a token of the period of the Iewish Theater ) when al was voyded , and he vouchsafed to appeare familiarly againe to his deerest friends , in the forme and habit of a Gardener , he euidently declared his good affection , towards the Garden of their Soules , which then he came to cheer-vp and refresh with his Diuine presence , & to banish the clowdes of heauines , which so sad a spectacle had cast vpon the Garden of their harts , when as no flowers or functions of their soules could chearfully yeald their luster , or send forth anie special odour of sāctitie , so drowned in teares . May it not therefore seeme strange vnto you , if I , knowing the sympathie of harts , between the Mother and the Sonne , the Blessed IESVS , flower of Nazareth , and his sacred Stem , presume heer to personate , and make her appeare to your viewes , not in the habit of fashion of a Gardener , which office she rather yealds ( as proper ) to her Sonne , but of a Garden , vnder the veyle of Symbols , to deliciate a while with her Deuotes , You , deerest Parthenians , yet greeued and groaning with the burden of your pressures , for his sake , who is the cu●ious Gardener indeed , that from the beginning planted the same for himself , from al Eternitie . Now then the winter past of melancholie thoughts , the showers blowne-ouer and quite vanished , of teares of persecution ; I say , laying the memorie of them al aside , as stormes already past , in conceit at least , you heer behold our SACRED PARTHENES , who presents her self for your delights in Garden-attire and cheerfully receaue her , with serene browes , in this coorse and rural array , of hearbes and flowers , as if she were clothed with the Sunne , crowned with the Starres , and trampling the Moone , as once she was seen by her holie Guardian , the deare Disciple , whom IESVS loued . Nor would I wish you perfunctoriously to view her only , and passe her ouer with a slender glance of the eye , but to enter into her Garden , which she is herself , and suruey it wel . Where , to the end you may not erre , mistake , or goe astray , in wayes so new , and strange , and ( for ought I know ) as yet vntraced or trod of anie , take heer , I pray , for Guide , my proper Genius , wel acquainted with al passages of them . And you ( O SACRED PARTHENES ) I beseech especially , to guide me also , while in your seruice I take thus vpon me to guide the rest . THE PREFACE TO THE READER . COnsidering , Gentle Reader , how much thou art taken and delighted ( as men are wont ) with change and varietie in al things : I 〈◊〉 heer endeauoured to serue thee in this Worke , according to thine appetite . Which being not my sole end , but for thy deuotion rather , I made Varietie the hand mayd to Pietie , directing al , as you see , therunto . And though I am a most vnworthie Client and Deuote to the Immaculate Virgin-Mother of God , I haue presumed ( as you see ) to direct both the one and other , to the honour of that Incomparable Queene of Heauen . Wherin though the instruments I vse , may seeme prophane , so prophanely vsed now adayes , as Deuises cōsisting of Impreses , and Mottoes , Characters , Essayes , Emblemes , and Poesies ; yet they may be like that Panthaeon , once sacred to the feigned Deities , and piously since sanctified , conuerted , and cōsecrated to the honour of the glorious Queene , and al the blessed Saints of Heauen . And following the example of the Israelits , warranted by GOD himself , I haue borrowed but the siluer and golden vessels , of those profane Aegyptians , and not the poysonous liquours they caroused in them ; to conuert them ( I say ) to a better vse , in seruice of my Ladie and Mistris , and for the pleasure and deuotion of her especial Familie ; yea , Gentle Reader , for thy solace too , if thou art pleased to accept of my poore endeauours . THE PROEME TO HIS GENIVS ON THE SACRED PARTHENES herself . MY GENIVS ; If thou needs must praise , extol , and magnify Beautie , Vertue , Honour ; and not in the ayre only of Ideas , or abstract from sense , but in a subiect really , subsisting : I say , if thou needs must dignify and eternize a pure creature aboue the skyes , praise then such an one , whose superlatiue praises , when thou hast sayd the most , can hardly so exceed , but that her due Elogies , Encomiums , and Panegyricks , stil shal farre transcend the facultie of thy tongue , and thou be acquit of the least imputation of flatteries . And if my Genius carrie thee ( my pen ) into daliances , as it were , to deliciat with thy self , vpon thy plumes , in contemplation of that noble Sex , corriual with the Masculin ; doe not , I prythee , with Isocrates , seeke a Helena , that fatal and most deplorable fire-brand of the Troyan Cittie , on whom that elegant and terse Sophister powred forth the musks and ciuets of his venal tongue , the riches of of a wanton and luxuriating wit. Behold SHE is euen now at hand , whom worthily thou mayst , and whom thou canst not prayse enough , so farre from praysing her too much ; who besides is able wel to guerdon and recompence thy prayses giuen her , with heaped and redoubled interest . Behold then our SACRED PARTHENES , Virgin of Virgins , for excellencie , is SHE , whom safely thou mayst prayse , whom the impatient World for so manie Ages , groaning vnder their pressing burden of their crimes , with vowes and prayers had most incessantly begged and importuned . A boon of wel-nigh fiftie Ages suit , obtained at last with much adoe . So great a work it was for Nature , albeit holpen by Grace , to bring forth to Mortals a creature , worthie to be the Mother of God , Ladie of the World , and the true Reparatresse of life . Nor doe thou frame to thyself heer the Mercuries of a counterfet and Sophisticat candour , couloured cheekes , curled hayre , and wreathed knots with inexplicable Meanders . Seeke not Vermilion or Ceruse in the face , bracelets of Oriental-pearles on her wrist , Rubie-carknets on the neck , rich pendants in the eares , and a delicious fan of most exquisit feathers in her hand , nor al that magasin of Feminin riches , or richest ornaments of Beautie , enough to belye beauties rather , and destroy them quite , then to afford them , where they are not found ; they being nothing els then a precious Scene of fopperies , which they only seeke with a curious wastfulnes , who wil needs be wholy mad with the greatest sumptuousnes and cost ; wheras surely true Beautie is but one , which euen integritie of the mind makes , being the liuelie coulour of God ; and was no doubt that , which so much graced our PARTHENES , and set her forth , whom the entire and intemerate comlines of Vertues hath crowned with such a gloriet on her head , and such splendour and glorie in heauen , as in a pure creature nothing may be imagined more magnificent in riches , nor in suauities sweeter . And surely when I think more attētiuely of her , it seemes to me , the highest Architect of All and great GOD , the sole Moderatour of all , in creating this one Soule , hath so admirably exprest himself in her , and with his most exquisit fingars , hath bestowed so much art and industrie in her delineation , and so pleased himself with the delicat draughts he hath shewed in this one image of himself , as if in the shop of human things he would expose her to all , to be imitated . Wherefore when as that Soule , farre purer then the Starres , and flowing with so manie exquisit ornaments , glided into the Tabernacle of her bodie , that impure Firebrand was not cast into her , which first was kindled in the Authours of our kind , and flamed forth afterwards farre and wide , to the waste and vtter ruine of the whole world , but as a Saphyr or purer Adamant , appeares and growes vp in pure and burnisht gold : so a most chast Soule , by the hands of God disposing so therof , was put into her inuiolable and sanctified bodie , that no least stayne of her stock and progenie might light vpon her . Then , after . SHE ( that golden issue of her Mother ) was borne and brought forth to light , I easily beleeue , that Nature recreated and refreshed from the daylie miserie it lay in , euen laughed to behold her , supposing the light was newly risen to her , when first she fixt her eyes on her , from whose precious and Virginal womb , was the Fountain of light itself to spring . The Virgin-infant heervpon was nursed-vp and trayned betwen chast walls , in a most holie discipline of Patrial lawes , and instructed with those studies of arts , that might addresse her as a noble Sacrarie of God. Anticipating vertue , she vrged and pressed more hard the flower paces of her years , which hardly could endure the long demurres of age , of vhom was Nature ashamed as it were to impose anie lawes of longer attendance . For euen now in her first age , there shined manie Dotes in her , as starres in the heauens in a serene night , like sparkling gemmes fixed in their orbs ; since SHE had in her whole life , as you know , a maruelous societie of al Vertues , wherewith SHE woue that loome of her age , as with singular and most excellent figures , in whom the absolute consent and harmonie of al Vertues haue magnificently conspired , that Beautie should not violate Shamefastnes ; grauitie , infringe lowlines ; meekenes , grauitie ; Simplicitie , Maiestie ; facilitie , constancie ; lastly ( which til then was neuer heard of ) that the name of Mother should be nothing iniurious to Virginitie . Al Vertues stroue alike in HER , and al had the victorie . Nor yet was SHE destiture of the guifts of Nature likewise , while a certain Diuinitie of beautie dazeled the aspects of men . The bashful forhead ( seate of shamfastnes ) soft and gently arose ; beneath the black and archie browes , shined forth the bright lamps of HER eyes , which how powerfully they pierced and penetrated the heauens , who knowes not ? The nose most gracefully inflecting , made a handsome kind of pillaster to her forhead ; lips somewhat thinner , the receptacle of a meeke elocution , and celestial graces ; a great affabilitie of speach ; a singular modestie of gate ; a countenance , graceful without softnes or leuitie , graue without statelines , set alwayes in a perpetual sereanes , which hardly could admit the least impression of laughter . It were long to prosecute the rest ; I shal haue sayd al things , saying , SHE is the MOTHER of GOD. But this dignitie when al the tongues , I say not of men only , but euen of the Angels themselues , shal proclaime and set forth , doe what they can , shal be enforted to cry out : De dilecta nunquam satis . THE PLAT-FORME OF THE GARDEN . WHerefore , my GENIVS , I would wish thee , to enter into the large , spacious , and ample GARDEN of our SACRED PARTHENES , and there behold those specious , and most delicious Obiects ; all , so wholy consecrated to her seruice , that they seeme as borne to expresse her prayses ; euerie one , to help thee out , to accomplish and performe this task so hard to vndertake , and impossible to be done so worthily , as SHE deserues . Goe , I say ; suruey her GARDEN , beset with the bashful ROSE , the candid LILLIE , the purple VIOLET , the goodlie HELIOTROPION , sprinckled al with DEWES , which the busie BEE gathers as it falles from the HEAVENS , dressed with an IRIS , as with a siluer MOON , insteed of a torch , and enameled with miriads of STARRES , as lesser lamps , to afford it light , in the obscuritie of the night ; enclosed round , and compassed-in with a wal , where on an OLIVE , you may behold the iollie PHILOMEL to pearch , chanting her Roundelayes ; and on the other side , a flourishing and statelie PALME ; and likewise see a goodlie HOVSE of pleasure , standing therin before you ; and if you mark it wel , you shal discerne that domestical and almost inseparable companion therof , the HEN , there scraping in the dust for food , wherin She finds a precious Margarit or PEARL ; and on the top therof espy an innocent and meek DOVE , as white and candid , as the driuen snow ; for in this GARDEN are al things pure . Where likewise in a place more eminent and conspicuous then the rest , you may behold a faire and beautiful FOVNTAIN , artificiously contriued with pipes so vnder ground , as waters al , when need requires . And if , my Genius , al these wil not suffise , to make vp ful thy Quire of Laudes , to magnify thy SACRED PARTHENES , ascend vpon that MOVNT before thy face ; and with an Opticon discouer thence , the Ocean SEA , and inuite it likewise with the rest , to beare a part ; and for a fuller complement of al , waue but a little banner to some SHIP or other , to come-in with al her fraught of magnificent prayses . For al within ken or view of that same MOVNT , are subiects and deare Deuotes of our Sacred and Incomparable PARTHENES . But soft , my Genius ; ere thou leade thy Reader into the Maze or Labyrinth of the beauties therin contained , pause heer a while , to consider how to behaue thy self , before ( I say ) thou let him in , to speculate that Magazin of beauties ; which being so mysterious and delicious an Obiect , requires not to be rashly lookt vpon , or perfunctoriously to be slighted ouer , but , as the manner is of such as enter into a Garden , to glance at first theron with a light regard , then to reflect vpon it with a better heed , to find some gentle mysterie or conceipt vpon it , to some vse or other ; and then liking it better , to reuiew the same againe , and so to make a Suruey thervpon to the same vse . This would I haue thee punctually obserue in al , to guide thy Reader with , in this present GARDEN of our sacred PARTHENES . First then shalt thou presente him with the Symbol it self , set-forth in manner of a Deuise , with an Imprese and Motto , expressing the allusion to the SACRED PARTHENES herself , in some mysterie of hers , or attribute belonging to her . Then shalt thou take the Imprese being the Symbol by itself , and dallie as it were with some natural and apt Character vpon it ; being no more , then certain superficial Glances , deciphering it in some sort , but lightly only , for a first entertainment of thy Reader . Thē with Morals , on the Motto , shalt thou but touch or reflect vpon the Paragon herself for the present , and no more . Then looking back with a fresh reuiew on the Symbol itself , by way of an Essay , shalt thou make a fuller Suruey therof , discoursing on the Paragon herself , to match compare , and paralel them togeather , to find out some Elogies or other , in prayse of our SACRED PARTHENES . Thence to satisfy the Eye as wel as the Vnderstanding , for his greater delight , thou shalt pause a while , to leade him to behold , as in a Tapestrie , the Symbol turned into an Embleme , piously cōposed ; where for the clearer vnderstanding therof , the same shal be indicatiuely expressed in a Poesie , made for the purpose . Then shalt thou make him sit downe a while , to ponder , consider , and contēplate some things besides , conducing to the further discouerie of the hidden mysterie , contained in the Symbol itself , to the honour of our SACRED PARTHENES , as certain Speculations or Theories theron . And after al , shalt thou inuite him to Apostrophize with the Paragon PARTHENES herself , vnder the Symbol so handled , being the vtmost scope , and ful fruition of the whole ; and so conclude the peece with some boone or suite , correspondent to the present occasion , in euerie one . And this method would I haue thee keepe in al. Now then , being thus admonished , I licence , and freely giue thee leaue , to leade thy Reader first into her priuate Garden ( for Princes , you must know , and great Ladies too , besides their publick , haue some priuate Garden of their owne ) where , though enclosed , yet with the wings of Contemplation , may he secretly view , reflect , reuiew , suruey , delight , contemplate , and enioy the hidden and sublime perfections therin , and lastly obtaine , no doubt , anie reasonable suite at the hands of the SACRED PARTHENES in respect thereof , for his reward . THE I. SYMBOL . THE GARDEN . THE DEVISE . THE CHARACTER . THE GARDEN is a goodlie Amphitheater of flowers , vpon whose leaues , delicious beauties stand , as on a stage , to be gazed on ; and to play their parts , not to see so much ; as to be seen ; and like Wantons to allure with their looks , or enchant with their words , the ciuets and perfumes they weare about them . It is euen the pride of Nature , her best array , which she puts on , to entertaine the Spring withal . It is the rich Magazin or Burse of the best perfumes or Roman wash : A poesie of more worth , then a bal of pomander , to make one grateful where he comes ; the one being sweetly sweet , the other importunely . It is a Monopolie of al the pleasures and delights that are on earth , amassed togeather , to make a dearth therof els-where , and to set what price they list vpon them ? It is the precious Cabinet of flowrie gems , or gems of flowers : The shop of Simples in their element , delighting rather to liue delicious in themselues at home , where they are bred , then changing their conditions , to become restoratiues to others ; or to dye to their beauties , to satisfy the couetous humour of euerie Apothecarie , to enrich himself with their spoyles . It is the Pallace of Flora's pomps , where is the ward-robe of her richest mantles , powdred with starres of flowers , and al embroadred with flowrie stones . It is the laughter and smile of Nature : Her lapful of flowers , and the Garland she is crowned with in triumphs . It is a Paradice of pleasures , whose open walks are Tarrases , the Close , the Galleries , the Arbours , the Pauillions , the flowrie Bancks , the easie and soft Couches . it is , in a word , a world of sweets , that liue in a faire Communitie togeather , where is no enuie of another's happines , or contempt of others pouertie ; while euerie flower is contented with its owne estate ; nor would the Dazie wish to be a Rose , nor yet the Rose contemnes the meanest flower . THE MORALS . SACER PRINCIPI . IT is a Maxime in al Arts : There is no rule without exception . And Sanctuaries , we know , in al good Christian Common-wealths haue been euer allowed of . Who is he so rude ; that dares lay hands vpon the vessels marked with the Prince's Armes ? Or who presumes to disannul or cancel his Priuie or Broad Seals ? The Prince's closet is shut to al , but to the Prince himself . His Signet is a Key , that opens al the posterns of his Court. There is no Prince , who , besides his common treasure , hath not a priuat casket of his owne . When the world was drowned , there was an Ark , that safely floted on the Mayne ; nor al the Cataracts of Heauen , were able to ouerwhelme it . The Iewes indeed had their Citties of Refuge , and the King of Iewes no lesse his sanctifyed Cittie . It was a great Praculum to violate the immunities of those ; What think you then of his priuat Cittie ? Hath he a Cittie for himself , and not a Garden priuate to himself ? Doubtles he hath . He hath then a priuate Garden of his owne ; and keeps the keys himself . Long liue the Prince then , to enioy his Garden ; and cursed be he ; that shal but with the mouth or hart seeme to violate the sacred closures of his Garden . Quia PRINCIPI SACER . THE ESSAY . I wil not take vpon me to tel al ; for so of a Garden of flowers , should I make a Labyrinth of discourse , and should neuer be able to get forth . Cast but your eyes a little on those goodlie Allies , as sowed al ouer with sands of gold , drawne-forth so streight by a line . Those Cros-bowes there ( be not affrayed of them ) they are but Cros-bowes made of Bayes ; and the Harquebusiers , wrought in Rosmarie , shoot but flowers , and dart forth musk . Those Beasts likewise , horrible there and dreadful to see to , are but in ieast ; al that menace they make , is but a shew only . Al those armed Men with greenish weapons , and those Beasts al clad in skins of green , are but of Prim , Isop , and Tyme , al hearbs very apt to historify withal . I wil quite passe ouer those little Groues , Thickets , and Arbours , and speake nothing of those Pety-canons there and Quiristers , chanting their Complines in the Euening , and Nocturnes in the Night , mingling their prettie Mottets , which Nature learnes them , of their owne accord . Nor wil I heer speake a word of those Water-works , Conduits , and Aquaducts , which yet might you heare to make a gentle murmur throughout , affording an apt Base for the birds to descant on . I hast me to the Flowers only most proper to our GARDEN heer . Behold , I pray , those Bushes , al enameled with ROSES of so manie sorts ; these heer apparrelled with the white of Innocencie ; those there with a scarlet tincture ; one wel-nigh withered embalmes the ayre with its perfume , and makes a shew with its golden threads , and al its treasure ; that other is yet in its folds , and dares not hazard so much as to peepe forth ; this heer puts forth the bud , and now half-open smiles withal , and shewes forth a glimps of its purple , through a cliff of the green Cafe , wherein it is ; which the theeuish birds would soone come to steale away , were it not for the Garrison of thornes , that serues for a Corps-de-guard to that Queene of flowers . Behold there the Lillies of ten sorts ; some yet hidden in their green cups ; others half borne ; and the rest newly disclosed . What think you ? are they not exceeding faire ? You would say , they were of white Satin , streaked without , and al embroadered within with gold ; you can hardly tel , whether they be milk condensed into leaues , or figured snow , or siluer flower-de-lis'd , or a starre al musked . Those yellow ones , would you not verily think them to be golden bels ? and that red one , a little purse of crimson-satin ? and those others , some goodlie vessels of Emeralds , or the like ? But marke a while ; see you not those beds strewed with a thousand Violets ? some yellow , some purple , some white , some speckled , and some party-couloured , some Carnashion , and some changeable . Behold those faire and beautiful Tulips there ; those rich Amaranths , cerulean Hiacinths , Pansies , the gemmes of the goodlie IRIS ; the scarlet Gilloflower , the Pinks , the Marygolds , and a thousand other flowers . O what a Paradice of flowers is this ! What a Heauen of muskie starres , or Celestial Earth al starred with flowers , empearled with gemmes and precious stones ! A land of promise , ful of milk and honie ! Behold , I say , the ROSE , dedicated ( they say ) to that little elf Cupid ; whose threads are as golden hayres ; whose thornes in steed of arrowes ; whose fire , a flash of luster ; and whose leaues are wings ; few can touch it , without touch of loue vnto it ; and it costs them deare , who meddle with it . The LILLIE hangs the head downe ; for modestie , I suppose ; though it can not blush , for hauing nothing to blush at ; her flower being al so white and without spot . They say , She was borne of the milk of Iuno ; howsoeuer she is called the Royal flower , the Rose of Iuno . Note there the humilitie of the VIOLET , how like to the strawberrie she keeps by the ground , hiding , what she can , her beautie in her leaues , but is discouered whether she wil or no ; partly by the flashes of her luster , breaking forth vnawares betweene the leaues , not so reserued as they ought ; and partly with the odour she can not choose but send forth . The Tulip is a singular ornament to this Garden ; looke and obserue it wel . How were it possible , one would think , so thin a leaf , bred and nourished in the same ayre , and proceeding from the same stem , should be golden in the bottome , violet without , saffron within , bordered on the edge with fine gold , and the prickle of the point blew as a goodlie Saphir ? and a hundred others of seueral fashions , as if they had striuen to dresse themselues to put the eyes into paine , not knowing where to bestow themselues . There againe , may you note another , not vnlike to a Columbin , very gracious to see to , enameled with drops of gold , and a thousand other the like varieties ; so as of necessitie we must needs confesse , that GOD is very admirable in his works , since on so poore a thing , as a slender stalk , grow such a number of excellent varieties . And now I addresse myself to Thee , the Soueraigne and Mystical GARDEN itself , the Paragon of Gardens . THE DISCOVRSE . I Speake not heer of the Couent-Garden , the garden of the Temple , nor that of the Charter-house , or of Grayes-Inne Walkes , to be had and enioyed at home ; nor of the Garden of Padua , or of Mountpelier , so illustrious for Simples , I speake not of the Gardē of Hesperides , where grew the golden Apples , nor yet of Tempe , or the Elizian fields . I speake not of Eden , the Earthlie Paradice , nor of the Garden of Gethsemany , watred with Bloud flowing from our Sauiour's precious bodie : But I speake of Thee , that GARDEN so knowne by the name of HORTVS CONCLVSVS ; wherein are al things mysteriously and spiritually to be found , which euen beautifyes the fairest Gardens : being a place , no lesse delicious in winter , then in Summer , in Autume , then in the Spring ; and wherin is no season to be seen , but a perpetual Spring ; where are al kinds of delights in great abundance , that can possibly be deuised ; where are faire and goodlie Allies , streight and euen , strewed al with sands , that is , a streight , vertuous , and Angelical life , yet strewed with the sands and dust of her proper Humilitie ; where are Arbours to shadow her from the heats of concupiscence ; flowrie Beds to repose in , with heauenlie Contemplations ; Mounts to ascend to , with the studie of Perfections : where are hearbs , and Simples , soueraigne medicines of al spiritual maladies , where ( I say ) are the Flowers of al Vertues : The LILLIE of spotles and immaculate Chastitie , the ROSE of Shamfastnes and bashful Modestie , the VIOLET of Humilitie , the Gilloflower ol Patience , the Marygold of Charitie , the Hiacinth of Hope , the SVN-FLOWER of Contemplatiō , the Tulip of Beautie and gracefulnes . In this GARDEN ENCLOSED are certain risings to be seen of Hils in eleuations of mind , and Valleys againe in depressions and demissions of the same mind , through annihilation ; heer likewise are Vines of spiritual gladnes , and Groues of a retired solitude , to be found . Heer whole Quiers of Angels are accustomed to to sing their Alleluyas , at al howers , in lieu of the Phil●mels in the silence of the Night ; in steed of the Larks , at the hower of Prime ; in place of the Thrush , the Linet , and Canarie-bird , at al Howers . Heer spring the limpid fountains of al Graces ; whence streame the little rils and brooks watering the Paradice on al sides , and thence abundantly flowing to the rest of Mortals . Heer are Pooles for the harmles fry of her innocent thoughts , like fishes heer and there to passe vp and downe in the heauenlie Element of her mind ; heer and there certain labyrinths formed in the hearbs of Her endles perfections . Heer lastly are statues of Her rare examples to be seen , Obelisks , Pyramides , Triumphal Arches , Aqua-ducts , Thermes , Pillars of Eternal Memorie , erected to Her glorie , in contemplation of her Admirable , Angelical , and Diuine life . But that which sets forth and adornes this incomparable and mysterious GARDEN most , is the special Priuiledge and Prerogatiue it hath , not only ouer al the Gardens of the world besides , but euen also of the Terrestrial Paradice itself ; for that the Garden of Eden , or Terrestrial Paradice , was not so exempt from Sinne , but the place where Sinne began ; and was not so free from the Serpent , but that he could get-in and work the mischief ; so as for auoyding more enfuing dangers , it was necessarie to place at the gates therof for euer after , an Angel-Porter of the Order of the Cherubins , with a fierie and two-edged sword , to guard the same . Wheras this GARDEN ( our LADIE ) was a GARDEN shut-vp indeed frō the beginning , and diuinely preserued Immaculate , from Her first Conception , adorned with al those sorts of flowers and plants of Graces , Vertues , and Perfections I mentioned aboue ; whereto no Serpent , nor Original sinne , much lesse Actual , could haue acces , but was alwayes euen from her first beginning , a most delicious Paradice and GARDEN shut-vp from al inuasions of Enemies . THE EMBLEME . THE POESIE . THe Virgin was a Garden round beset With Rose , and Lillie , and sweet Violet . Where fragrant Sentss , without distast of Sinne , Inuite● GOD the Sonne to enter in . But it was clos'd : * Alma's shut vp , we know , What Gard'ner then might enter in to sow ? Or plant within this Eden ? Or , what birth Might be expected from a virgin-earth ? The Holie-Spirit , like a subtile wind , Peercing through al , only a way could find . As th' Earth brought forth at first , how 't is not knowne : So did this Garden , which was neuer sowne . THE THEORIES . COntemplate first , how our Lord GOD had planted a Paradice of delights , that is , the Virgin MARIE , from the beginning , to wit , in the East ; wherin he placed Man , whom he had framed , because indeed he put CHRIST in her womb , through the operation of the Holie-Ghost . Which place in truth is very pleasant ; because whatsoeuer is delightful in a Garden , was abundantly found in Her : there being the Cedar of high Contemplation , the Cypres of odoriferous fame and sanctitie of life , the Lawrel of Constancie , the Palme of glorious Victorie , the Mulberrie of Patience , the Myrtle of Mortification , the Oliue of Mercie , the Almond of Fruitfulnes , the Fig-tree of Deliciousnes , the Plane-tree of Fayth ; for the Plane hath leaues like to our Escuchions , or Targets , and therefore signifyeth Fayth ; for that Fayth is a Target against the temptations of the Diuel ; But especially the Tree of Life , whereof S. Augustin sayth thus : The Virgin MARIE is sayd to be a Paradice , in the midst wherof is the Tree of Life , with whose leaues the sick are cured , whose odour reuiues the , dead , whose tast sweetens the bitter , whose shadow refreshes the wretched , and whose aspect reioyceth the Angels . Consider then the amenitie and pleasure of this GARDEN of our Ladie . For there were Pomgranats , that is , an ordination of Vertues , and a wonderful sweetnes of Deuotion ; for loe , Pomgranats haue their graines disposed in an admirable order , and are indeed most delicious fruits ; to which kind of Apples the Spouse inuites her Spouse , saying : Let my beloued come into his Garden , and eate the fruit of his apples . There likewise was the Cypres with Nara , that is odoriferous fame and profound humilitie ; because the Cypres is an oderiferous tree , and the Nard a most humble hearb . There was Nard and Saffron , to wit , feruent Charitie , and Humilitie of Celestial Contemplation ; because the Nard is a hot hearb ; and Saffron hath a golden colour . There were Canes and Cinamon , withal the trees of Libanus ; because in her was a singular puritie of Conscience , an excellent odour of good Fame , and Incorruptibilitie of the flesh . For the Cane hath its vertue in the pith ; the Cinamon hath its odour in the bark ; and the wood of Libanus is incorruptible : And lastly was there both Mirrh and Alloes , with al the prime Vnguents ; because in Her was bitternes of tribulation for her Sonne 's passion , the bitternes of compassion for the affliction of the miserable ; and the sweetnes of deuotion was in Her mind . For Mirrh and Alloes are bitter ; and the Vnguents sweet and delicious . Ponder lastly these words of the Canticles : Come Southern wind , and blow vpon my garden , and the spices shal flow forth . Where by the Southern wind is vnderstood the breath of the Holie-Ghost . For the South-wind is a hot , humid , and fruitful wind ; which euen blew in the Virginal Garden of our LADIE , for that it made her hot through Charitie , humid through Pietie , and fruitful through plentie of good works : and so flowed She with odoriferous Spices , whose odour as balme did recreate GOD ; and like Cinamon comforted the whole world : because Cinamon cōforts the stomack ; and like vnto Mirrh did driue away Diuels ; for that indeed the smel of Mirrh expels the wormes . THE APOSTROPHE SHAL be made to the INCOMPARABLE VIRGIN , as to the Abstract of perfections , in this or the like manner : O most Soueraigne Princesse , Ladie of Paradice , yea a Paradice itself of al perfections : Most pure Virgin , most chast Spirit , Virgin ful of grace , Mirrour of puritie , Pattern of sanctitie , Sunne of chastitie , Model of innocencie , Image of vertue , Example of perfection , Vessel of singular pietie , Mother and Mistris of Christian Religion , blessed Band , delicious Garden , the Deuotion of the whole world : Be al Vertues , O my dear Aduocat , afforded me . O Ladie , Soueraigne creature among the pure ; obtaine them for me , I beseech thee from the bottome of my hart , through the sweetnesses of thy immaculate Conception , and thy blessed child-birth ; through the sweet nourishment of the precious milk , giuen to thy Sonne , GOD and MAN , the King of Kings ; by those sacred and diuine kisses , which thou so reuerently gauest him in his tender infancie . O grant me those flowers of thy delicious Garden , I beseech thee ; and after al , to behold Thee triumphant in the Celestial Paradice . THE II. SYMBOL . THE ROSE . THE DEVISE . THE CHARACTER . THE ROSE is the Imperial Queene of Flowers , which al doe homage to , as to their Princesse , She being the glorie and delight of that Monarchie . She is herself a Treasurie of al Sweets , a Cabinet of Musks , which She commends to none to keepe , but holds them folded in her leaues ; as knowing wel , how little conscience is made of such stealths . If anie haue a wil to seeke Diamonds among flowers , he may seeke long enough ere he find them ; but if a Rubie he seekes for , the ROSE is a precious Rubie . It is the Darling of the Garden-Nimphs , and the cause sometimes perhaps of much debate betweene them , while each one striues to haue it proper to herself , being made for al , and is verily enough for al. It is the Pallace of the flowrie Numens , enuironed round with a Court-of-Guard about her , that stand in a readines with iauelins in hand , and the Qui va la in the mouth , with whom is but a word and a blow , or rather whose words are blowes , that fetch the bloud . It is the Metropolis of the Graces , where they hold their Cōmon-wealth , and where the Senat of al odoriferous Spices keepe their Court. It is the chiefest grace of Spouses on their Nuptial dayes , and the Bride wil as soone forget her fillet as her Rose . It is the maister-peece of Nature in her garden-works , and euen a verie spel to Artizans to frame the like ; for though perhaps they may delude the eye , yet by no meanes can they counterfeit the odour , the life , and spirit of the Rose . When Flora is disposed to deliciate with her minions , the Rose is her Adonis , bleeding in her lap ; the Rose her Ganimed , presenting her cups ful of the Nectar of her sweets . It is euen the Confectionarie-box of the dantiest Conserues , which Nature hath to cherish-vp herself with , when she languisheth in Autumne . The Cellarie of the sweetest lickours , either wine or water ; her wines being Nectars , and her waters no lesse precious then they , whose dryed leaues are the emptie bottles . In a word , the Rose for beautie is a Rose , for sweetnes a Rose , and for al the graces possible in flowers , a verie Rose ; the quintessence of beautie , sweets , and graces , al at once , and al as epitomized in the name of ROSE . THE MORALS . CASTO PERFVSA RVBORE . IT is a cōmon Saying : The honest Bridegroome , and the bashful Bride . For so when Rebecca first was brought to the youthful Isaac , as a Spouse , she put her scar for veile before her eyes . So Rachel did , and manie others . Lucretia the Chast chose rather to wallow in her bloud , then to suruiue her shame , wherin she blushed indeed , but yet without cause ; for yet stil she remaynes in al mens mouths , the Chast Lucretia . The hart and cheeks haue their intelligences togeather , and the purest bloud is messenger betweene them . The hart is put into a fright ; the obsequious bloud comes-in anon , and asks : What ayle you , Sir ? Goe , get you vp , and mount to the turret of the cheeks , my onlie friend , and cal for help ; the bloud obeyes , and makes the blush , that rayseth such alarmes , intender Virgins most especially . What feares the Virgin , when she blushes so ? The wrack of her honour ; you wil say . How so ? Is Honour in the Bodie , or the Mind ? If in the Mind , the Mind is a Citadel impregnable , not subiect to violence , nor to be betrayed , but by itself . Then blush not , Virgin , for the matter ; thy hold is sure enough , and thou in safetie , if thou wilt thyself . But this of al other Vertues , neuer is safe and secure enough ; this of al others feares the verie shadowes themselues , and trembles like an Aspin-leaf at the least motions . Now lookes she pale like a verie clowt ; and now through modestie , the colour moūtss into her cheeks , and there sets-vp his ruddie standard , as if the Fort were his ; til feare againe preuayling , plucks it downe And these were the vicissitudes our Sacred VIRGIN had , when her glorious Paranimph discoured his Embassage to her in her secret closet , presenting her a shadow only , seeming opposite to her chast Vow ; wher at She trembled in his sight , CASTO PERFVSA RVBORE . THE ESSAY . BEhold heer the Princesse of flowers , the Pearl of Roses , with al its varieties : the Damask Rose , the Musk-Rose : The Red , the Cinamon , the Carnation , the Prouince , the White , the Sauage Rose ( which growes in the Eglantines ) and lastly the Golden Rose , faire indeed to behold , but not so sweet . The Rose growes on a speckled thorn , swelling into sharp or pointed buttons somwhat green , which riues by little and little , and opens at last , then vnbuttons and discloses its treasure , the Sunne vnfolds it , and opens the lights and leaues , making it display itself , and take life , so affording it the last draught of beautie to its scarlet ; and now hauing perfumed it , and made the infusion of Rose-water therinto , in the midst appeares , as in a cup , certain golden points , and little threds of Musk or Saffron , sticking in the hart of the Rose . But to speake of the fires of its Carnation , the snow of the white Satin , the fine Emralds , cut into little toungs round about , to serue as a trayne to wayt vpon it ; of the Balme and ambergrees , that breathes from this little crop of gold , which is in the midst ; of the sharpnes of the thorns , that guard it from the little theeues , that would be nibling it away with their beaks ; of the iuice and substance , which being squeezed , embalmes al round about it , with its fauour , of a hundred hidden vertues ; as to fortify the hart , to cleer the cristal of the eyes , to banish clowds , to coole our heats , to stirre-vp the appetite , and a thousand the like , were a world to deale with ; but I hasten to the Mistris-flower herself , who mysteriously sits in this goodlie oeconomic of Sweets and beauties , as in her Bower , wherin She delights to shrowd herself . THE DISCOVRSE . Two things in the Rose chiefly doe I note : what inwardly it containes , and what vertue and qualitie the Rose outwardly giues forth . It is strange , the same should be hot and cold togeather ; cold in the leaues , hot in the seed ; so as passions proceeding of excessiue heat , it alayes and qualifyes with its leaues ; and with the heat and vigour of its seeds , it quickens and virifyes the frigid and melancholie affections of the bodie . Some men are tepid , yea cold in the loue of God ; they are so dul & stupid in Diuine things , that they cannot rayse vp the mind from terreue and earthlie cogitations , to sublimer thoughts ; being immured with base affections . But our Mystical Rose , with the seed of Grace in her , wherewith She was replenished , inflames their harts to the loue of God. Oh seed of our Rose ! She shal not feare her house for the colds of the snowes ; for al her houshold are cloathed double . This snow so cold , is a frigiditie of mind ; but against this cold she cloathes her Deuotes with double suites of charitie , to God and their Neighbour . Some also are hot , and most desperatly inflamed with the fires of Concupiscence ; these heats she tempers and extinguishes with the deawes of her refrigerating grace , as with the leaues or mantle as it were of her gracious protection . The Rose , the more it is wrung or pressed , the sweeter odour it sends forth , and yealds such a redolent fragrancie withal , that al are wonderfully taken with the odoriferous breath it giues : and this our Rose , the more she was wrung and pressed with the cruel fingar of tribulations and afflictions , the greater her sanctitie appeared . Being banished into Aegypt , she gaue forth a most fragrant odour of Patience , wherewith she embalmed al Aegypt , and fructifyed afterwards into an infinit race of Deuotes , to her and her Sonne ; witnes the Pauls , the Anthonies , the Hilarions , the Macarians of Aegypt . In the Passion of her Sonne , transfixed with the sword of sorrow , she yealded a sweet perfume of perfect Fayth . In other afflictions and tribulations she imparted the communicatiue odour of Compassion . For the tormēts which he suffered of the Iewes , she sent vp the fragrancie of Thanks-giuing to the heauenlie Father , from the Thurible of her Hart. And in the desolation she felt after his Ascension , for the absence of her Beloued , she powred forth incense of her holie Desires and incomparable Deuotion . After al which odours , O giue me leaue , most sweet and odoriferous Rose , through desires and deuotion to runne after thee ; or , doe thou but draw me after thee , vnto the odour of thine oyntments . The Rose growes on thorns , but puts not on their nature ; the thorns are churlish and rough , while the Rose is sweet and gentle . And Our Rose sprung indeed from the thornie stock of the Iewish race , but yet tooke nothing of the condition of thorns with her . The Iewes were Prowd and haughtie , She most humble ; they ful of vices , she fully replenished with grace ; the Iewes , we see , are Infidels , she the pattern and mirrour of Fayth ; the Iewes couetous of earthlie and terrene things , and she most thirsting after celestial . She sprung likewise from the thornie Eua ; but yet tooke not after her nature . O thou Virgin ( sayth S. Bernard ) most flourishing Rod of Iesse ! through whom was recouered in the Branch , what had perished in the Root ! Eua was a branch of bitternes , Marie a branch of eternal sweetnes . An admirable and most profound dispensation of the Diuine Wisedome ! that such a Rod should grow from such a Root ; such a Daughter from such a Mother ; such a Free-borne from such a Bond-slaue ; such an Empresse from such a captiue ; from so dry a Thorn , so flourishing a Rose . What the Rose giues outwardly forth , are the objects of three principal Senses : of Seing , Smelling and Touching ; and for the first , who sees not , that hath the benefit of eyes , how gorgeous the Rose is among al the flowers of the Garden , alluring and attracting the eyes of al that enter into it ? So our incomparable Rose , was exceeding faire ; and with incredible beautie , seemed gracious and amiable to the eyes of al. She was a glad spectacle vnto GOD , Men , and Angels ; to GOD , because so specious to her Sonne , her Spouse , her GOD. The King desires thy beautie , and sayes therefore : Shew me thy face , for thy face is comelie . Vnto men , she was so admirable for beautie and grace , that S. Denys , that great light of the Militant Church , beholding her , acknowledged himself to haue been dazeled , and nigh transported from himself . And for the Angels , heare what the Prophet sayes : Al the rich of the people , shal implore thy countenance . And who are these rich , but the Angels , who beyond others enioy the riches of the heauenlie Kingdome ? Whence She is sayd to be the Glorie of Hierusalem , the gladnes of Israel , the honour of her people . As for the odour she gaue-forth of her Sanctitie , it is sayd : The odour of thy garments ; which is of her outward vertues , being as the odour of incense , a grateful Sacrifice to God , which recreates those that are edifyed therewith . And for the sense of Touching in the Rose , it is vnderstood in a spiritual sense . Heare S. Bernard : Why feares human frailtie to approach to Marie ? you shal find nothing terrible ; She is wholy sweet and gentle ; and being so sweet , is therefore to be sought-for , and embraced through deuotion . Take her then , and she shal exalt thee ; when thou shalt embrace her , thou shalt be glorified by her . THE EMBLEME . THE POESIE . THe Virgin sprung euen from the barren earth , A pure white Rose was in her happie birth , Conceau'd without a thorne . This onlie Flower The Father rays'd by his Almightie power . When th' Angel said , she should conceaue a Sonne , She blushed , & asked , how it should be donne ? The Holie-Ghost inflam'd , & so the white By him was made a Damask firie bright . Lastly her Sonne made her purple red , When on the Crosse his precious Bloud was shed ▪ No Faith of Mortals then but had a staine , Excepting hers ; for she was died in graine . THE THEORIES . COntemplate first , a gallant and odoriferous Rose , growing on a pricklie and thornie stemme , and men with admiration to stand pointing at it , saying to one another : What is that , there so shot-vp , so beautiful to behold , from so ragged , sharp , and harsh a thorn ? And then ponder , how the Angels stood amazed , seing so our Mystical Rose transplanted from Hierico , into the Heauenlie Paradice ; or ascending rather so flourishing from the Desert , when there was like questioning amongst them , at her glorious Assumption , asking : Who it was , that ascended flowing with delights ? Consider then the Rose , while it growes in the Garden , and flourisheth , as it were aliue ; how it cheeres and glads the eyes of al with its glorious presence ; and how , after it is cropt from its stemme also , which is the death of the said Rose , what an odour it hath with it , euen after it hath been persecuted with fire in the fournace of the Stil , as wel in the water , as in the cake ; and then think , what a mirrour and pattern of sanctitie Our Ladie was , during her abode heer in the garden of the World ; and how she multiplied her fauours to man-kind , especially after she was translated thence , and had been proued and exercised with infinit tribulations , leauing an vnspeakable odour behind , of miracles and graces ; witnes the innumerable Votes that hang on her Tēples and Chapels throughout the world . Ponder lastly , that of Roses are made , sometimes Electuaries , sometimes Oyles , sometimes Playsters , and Conserues very soueraigne and medicinal for manie diseases , namely foure : for first , the Rose fortifyes the stomack , and comforts the hart ; secondly , it stops the flux of the venter ; thirdly , it clarifyes the eyes ; and finally , heales the head-ach . So our Mystical Rose comforts the hart , in affording it the Charitie of GOD ; restraines the flux of sinnes , through the Feare of GOD , which she giues to eschew sinnes withal ; clarifyes the eye of the vnderstanding , by imparting to it the knowledge of Diuine things ; and cures the head , which is hope , being the helmet of health , when she rayseth our tepid hope , to desire Celestial things ; and therefore sayth : I am the mother of fayre dilection , of feare , of knowledge , and of holie hope . THE APOSTROPHE . FLower of flowers , O Rose of roses , O Flower of roses , O Rose of flowers ! Shore me vp with flowers , because I languish for loue of thy loue Iesvs , the bud of thee , ô Rose , little in thy womb greater in thine armes , & then fayrest of al , when opened throughly and displayed on the Crosse. By that precious bud of thine , I beseech thee , and the sheading of his most precious bloud , thou wouldst change my thorns into roses ; and present me , as a Rose of sweet odours , to thy Sonne , and not as thorns for fuel of the fire of his indignation . O grant me this , I beseech thee ; and heer doe I present thee , in honour of thee , the Mystical Rose , and thy Sonne , thy soueraigne Bud , the Hymne that followes : Salue CHRISTI sacra Parens , Flos de spina , spinâ carens , Flos , Spinati gloria . Nos spinetum , nos peccati Spinâ sumus cruentari ; Sed tu spinae nescia . THE III. SYMBOL . THE LILLIE . THE DEVISE . THE CHARACTER . THE Lillie is the Scepter of the chast Diana ; whose Flower-deluce , the crowne ; and stemme , the handle ; which she chastly wealds amidst the Nimphs of flowers . It is a Siluer-Bel , without sound to the eare , but ful of sweets to the brim ; and where it can not draw the eares , the eyes it wil ; and inebriats the curious with its ouer-sweets . It is a Box of Ciuets , which opens to the Zephirs , and prodigally powers forth its spices to the standers round-about , though they come not very nigh it , Flora it seemes hath no other Purse , then this of candid saffron , without strings to shut it vp ; so prodigal she is of her sweets which she wel knowes can neuer al be disbursed . Who had not seen a Lillie heertofore , especially the Flower-deluce , the Prince of Lillies , would start ( no doubt ) as with the sight of a Garden-Comete , and cal in his friends perhaps to gaze on a Blazing Starre or Garden-Miracle . It is the ensigne of France , euen vying with the Brittish or Lancastrian Whiter Rose ; if not so happie for her Vnion with the Red , the Ensigne of Peace , yet in this more happie , that she neuer was diuided , to haue need of such a Vnion , as euer standing of herself . It is a Quiuer of amourous shafts , with golden heads , which some cal hammers rather , against lust , to blunt the thorns of lewd Concupiscence . A verie Purselin cup , replenished within , with the rarities of Nature , enough to stupify and astonish the curious in the search of secrets . It is besides a precious Pot of the purest Alablaster , filled with the inualuable Spicknard of Arabia ; for sent and odour , as it were , fellow vnto that , the blessed Magdalen powred on her Maister 's head ; and if you wil not beleeue me , approach but to the vessel itself , and you shal feel it streight . To say no more , no snow is found to be more white then it , nor giues a greater flash of lightning in the eyes then it , that sweetly dazels and not duls the sight . THE MORALS . NIVEO CANDORE NITESCEN THey are truly chast , whose mind and bodie neuer yet admitted stayne in the virgin-wax of their pure integritie , in either part . Chast is she held to be , and so is truly , that vowes her chastitie , and keepes the same , howbeit once stayned perhaps , at least with impurities of mind , and washed againe with the Lauer made of the purest Bloud of the immaculate Lamb , she seemes indeed to follow the Lamb , wheresoeuer he goes . The Turtle-Widowes are accompted chast , and so they are , that hauing lost their virginal integritie , are re-borne anew , as it were , both in mind and bodie , with a chaster purpose , neuer more to choose another earthlie Mate , or Turtle-Doue , to follow and consort withal ; but insteed of such , make choice to linck themselues from thence-forth to a heauenlie Spouse ; and who , trow you , but the Spouse of Spouses ? and that for euer . The Vestal-Virgins were esteemed such by al their Flamins , though they had but a bodilie integritie , and no more , while the mind perhaps was secretly a Prostitute to al impurities . And if there was anie of them , as some there might be , who kept both the one and other sort of purities indeed , yet were they not vowed perpetually to be such ; and so were chast , though they shined not with that snowie chastitie ; which , if it be , were , and euer shal be so , is not yet the perfectest chastitie of al , nor anie way such , as the Queen of Virgins was , and therefore worthily sayd to be : NIVEO CANDORE NITESCENS . THE ESSAY . WHEN Nature is in her cheefest iolitie , she tapistryes the whole Vniuers with a world of delicious flowers . And to say truth , these flowers are euen the smiles and laughters of the Earth , that sees herself now deliuered of the cruelties of the Winter , and long captiuitie . She seemes therin to take pleasure , recreate , and disport herself ; to diaper the face of the earth in a thousand fashions , enameled with as manierarities ; while the gentle breaths of Zephirus , with the sweet influences of Heauen , mixing their moystures , with the heats of the April-Sun , make that whole diuersitie , which is in the bosome of the earth , al sowed-ouer with a thousand seeds , now mortifyed with the austerities of the winter . When they are come forth , Nature solicitous of these treasures so odoriferous , seekes to guard them carefully , and adorne them curiously ; arming some with thorns , others with prickles ; couering these with rough , and others with large and shadie leaues , to conserue their luster . Amōg the which the Lillie carries hers very long , and green , the stem , high and round , streight , vnited , fat , & firme , al clothed with leaues . On the top wherof , grow out as it were certain wyers , with heads therō , or buttons somewhat long , of the coulour of the hearb , which in time grow white , and fashion themselues in forme of a bel of satin or siluer . From the bottome and hart therof , grow vpright , some litle wyers of gold , with heads like hammers of the same . The leaues wherof , of an exquisit whitnes , al streaked and striped without , goe enlarging themselues , like a bel , as before is sayd . The seed remaines in these hammers of gold . The stem to carrie the head the better , is knotted and strengthned through-out ; for that the Lillie is euer with the head hanging down-wards , and languishing , as not able to beare vp itself . There are some of them red , some of them azure . These are al so delicious , that euen to behold them were a great delight . THE DISCOVRSE . THE Liseron is a Lillie also , though a bastard of that kind , without odour and those wyers aboue , made as an essay , or practice , and first draught of Nature , endeuouring so to forme patterns , to frame some maister-piece of the true Flower-deluce , the Prince of Lillies . Our incomprable VIRGIN is this Flower-deluce , that Princesse of Lillies , for the manie sympathies and faire resemblances it hath with it . The Lillie is white without , and gold within , and both within and without , most fragrant and odoriferous ; and the Blessed VIRGIN was most faire and beautiful in her flesh , through the candour of her virginitie : she , the candour of the eternal light ; and the glasse without spot . In mind she was al inflamed , as the burnisht gold , Gold ( as Aristotle sayth ) can not be corrupted ; nor could Her Charitie be euer extinguished . For , manie waters , as it is sayd , can not extinguish charitie . And how sweet She was both inwardly and outwardly , who sees not , that considers her Humilitie , in the lowlines of her hart within , and outwardly in her conuersation ? Which Humilitie of hers sent forth such an odour vnto God , as allured and attracted him to her : When the King was in his seaty , my Nard gaue forth an odour : to wit , her Humilitie : And these are the Lillies : Virginitie , Humilitie , and Charitie , which cheefly inuironed the Blessed Virgin , while her litle IESVS was hanging at her breast , being fed among Lillies ; for if these be not Lillies , what are they ? Againe the Lillie hath a streight stem or stalk , tending wholy and directed vpwards , but the leaues pendant and hanging downwards ; and the Virgins mind like a staf was alwayes streight , and tending to GOD , in yealding him thanks for his benefits , and euer magnifying his holie Name . For as the Lillie whatsoeuer odour and candour it hath , directs it to heauen-wards : So MARIE , what sanctitie or grace soeuer she had , offered it vp al vnto GOD , But for the leaues , her words , they were alwayes bent to the earth , in speaking perpetually most humbly of herself . Whence sayd she so affectuously : My soule doth magnify our Lord ; behold the stem of this Lillie , how streight it was , and how directly ascended to the Heauens : But see the leaues now , and marke how they looke downwards : He hath regarded the lowlines of his handmayd , and the like . The Lillie besides is alwayes fragrant , and of a most sweet odour ; and our Lillie was perfumed with an odoriferous oyntment , which made her so fragrant and redolent , composed of three odoriferous spices : aromatizing as Balme , Mirrh , and Cinamon . For she was Embalmed by the Diuinitie , when the Deitie was lodged in her ; spiced with Mirrh , through the guift of Angelical puritie and Virginitie ; and enflamed with a sweet Diuine loue , which is as the powder of Cinamon heer vnderstood , hot in smel , and tast ; hot in smel , and therefore as loue , draw me with the odour of thy Oyntments , to wit , with the loue of thy heauenlie graces ; hot in tast , and therefore Diuine ; because we are bid to see and tast , how sweet our Lord is . Of which oyntment it is sayd in the Canticles : The odour of thine oyntments , is beyond al spices . Besides , the Lillie hath the root and stem , six-square or corner-wise . So the root of Charitie in this Paragon , hath six points with it : the first , a loue of GOD aboue al things ; the second , wherewith she loued her owne soule , conseruing the same in al sanctitie ; the third , wherewith she loued her bodie , keeping it entirely for the Diuinitie ; the fourth , wherewith she loued her domesticks and familiars , instructing them in al vertue ; the fift , wherewith she loued her friends , in GOD ; The last , wherewith she loued her enemies , for GOD. And to conclude , as the Bed-chambers of Kings are adorned with Lillies , that they may rest more deliciously among them ; so the Virgin , not the Chamber only of a King , but of GOD also , was dressed-vp and beset al with Lillies round-about ; according to that : Thy womb as a heap of corn hedged-in with Lillies ; for she was al encompassed with Lillies : aboue , being enclosed with the Lillie of eminent Charitie ; beneath , with the Lillie of profund Humilitie ; inwardly , with the Lillie of internal Puritie ; outwardly , with the Lillie of Virginitie ; on the right hand , with the Lillie of Temperance , in prosperitie ; on the left , with the Lillie of Patience , in aduersitie ; before , with the Lillie of Prouidence , in future things ; behind , with the Lillie of Gratitude , for passed benefits . And since she was so enuironed and enclosed with Lillies of al sides , the Church sings of her : As the dayes of the Spring , doe the flowers of the roses enuiron her round . Among which flowers of Roses and Lillies , the Beloued , that is CHRIST , is feeding : My beloued to me , and I to him , who seeds among the Lillies . THE EMBLEME . THE POESIE . A Pure-white Lillie , like a siluer Cup , The sacred Virgin humbly offers vp . Her constant , stedfast , lowlie Hart ( the foot , Which al supports ) is like this flower 's root . The stemme , her right Intention ; & the bole ( The flower itself ) is her chast spotlesse Soule . The yellow knobbes , which sprowting forth are seen , Isradiant Loue , which guild's her Cup within . In lieu of liquides , is a fragrant sent : Her vertues odours , which she doth present . Her Sonne accepts al , that she offers vp , GOD , Part of her inheritance , & Cup. THE THEORIES . Contemplate first , how al thorns conceaue but thorns . For what should thorns conceaue but meerly thorns ? Corrupt mothers bring forth into the world but men , which meerly are but men and sinners . But the Virgin-Mother conceaued the Holie of Holies . She now a Lillie conceaued , and afterwards produced the true Lillie of the vallies ; a Lillie of Virginitie , the Lillie of Maiestie : through whose candour is darknes expelled ; with whose odour , are raysed the dead ; with whose touch , are the leaprous cleansed , and al the infirme and diseased cured . And therefore how much this Lillie of ours , is to be exalted aboue al the other Daughters , iudge you , and ponder it wel . Consider then , that though there were manie other Virgins besides , conspicuons and eminent for sanctitie , yet were as thorns ; for that they had some blemish in them ; since , howbeit they were pure in themselues , yet the fomes of sinne was not extinguished in them ; who were indeed as thorns to others , that haue been touched and incited with concupiscence towards them . Wheras the Virgin-Mother was wholy priuiledged from al guilt , in whom was that fomes altogeather extinguished , and was accomplished with so intense a Chastitie , that with her inestimable Virginal puritie , she so penetrated the harts of the beholders , as she could not be coueted of anie ; but for the time rather extinguished al lust of concupiscence in them . O beautie of Virginitie and Humilitie , wherewith the Sonne of GOD was so allured and rauished ! Ponder lastly , that as the Lillie hath a most efficacious vertue against leaprosie , vlcers , and the holiefire , as also against the stinging of serpents : So the blessed Virgin being conceaued as a Lillie , was endued with such vertue of the Diuine grace , that neither the leaprosie of Original sinne , the fire of concupiscence , nor the biting of the old Serpent , could anie wayes hurt her . THE APOSTROPHE . O Lillie of Lillies , and next the Lillie ( thy dearest Sonne ) the purest of al Lillies . Alas ! most pure and immaculat Virgin , shal I alwayes liue in the flauerie and seruitude of this impure flesh of mine ? And shal I euer be troubled and vexed with these vnchast cogitations , and impure apprehensions ; which so macerate my vnwilling soule ? Oh , thou eleuated and raysed aboue al pare creatures , most blessed Virgin , I say Blessed with al benediction ! how long ? Alas ! how shal I sustaine the bodie of this death , this impure thistle of the bodie , with its thorns ? Alas , when shal I be deliuered and rid therof ? THE IV. SYMBOL . THE VIOLET . THE DEVISE . THE CHARACTER . THE Violet is truly the Hermitesse of flowers , affecting woods and forests , where , in a lowlie humilitie mixt with solicitude , she leads a life delicious in herself , though not so specious to the eye , because obscure . She is a great companion to the Primrose , and they little lesse then sworne sisters ; with whom , when she is disposed , she wil recreate herself whole nights and dayes ; and you shal likely neuer find them farre asunder . When they are so in companie in the wood togeather , where she is bred and borne , they make an excellent enamel of blew and yelow ; but being by herself alone , as in her celle , she is a right Amethyst . Had Iune been in quest ; to seeke her Bird , as strayed in the woods , she would easily haue thought these purple Violets had been her Argoe's eyes , as shattered heere and there , and dropt downe from her Peacocks trayne ; and so wel might hope to haue found her Bird againe , as Deere are traced by their footing . She is euen the Wanton among leaues , that playes the Bo-peep with such , as she is merrie and bold withal ; whom when you think you haue caught , and haue now already in your hand , she slips and leaues you mockt , while you haue but her scarf only , and not her self . She is the Anchoresse , sending forth a fragrant odour of her sactitie , where she is not seen ; which she would hide ful faine , but can not . She is the Herald of the Spring , wearing the Azure-coat of Armes , and proclaiming sweetly in her manner to the spectatours the new arriuall of the wel-come guest . She is the Primitiae or hastie present of Flora , to the whole Nature . Where if the Rose and Lillie , be the Queene and Ladie of Flowers , she wil be their lowlie handmayd , lying at their feet , and yet happely ( for worth ) be aduanced to lodge in the fayrest bosomes , as soō as they ; as being the onlie Faire affecting obscuritie and to lye hid , which other Beauties hate so much . THE MORALS . HVMI SERPENS EXTOLLOR HONORE . VIrginitie indeed is a specious and glorious thing , and hath somewhat of the Angel with it : but yet nothing so happie as Humilitie is , which hath in truth somewhat els withal , as it were Diuine . Virginitie and puritie inuited the Word to take vp his lodging in the Virginal womb ; but Humilitie was it , that strook-vp the bargain between the Immaculat Hostesse and the Diuine Guest . And hence arose the source of al her aduancements . The Angels are pure indeed , but lower then their nature is , they can not stoop ; since Lucifer himself euen after his fal retained his nature stil , which he could not forgo : t●rice happie they , had they not aspired higher then they were indeed . But the Eternal Word could stoop so low , and really did , to be lesse then Angels . If puritie then be a glorious , specious , and Angelical thing , Humilitie is a vertue more then Angelical , as being Diuine . The Angels would faine haue risen higher , but could not ; they tryed their wings , and with that Iearus ( that daring youth ) had a shameful fal . But the purest of al Virgins in contemplation of the Eternal Word , readie to stoop so low , wheras she was to be truly the Queen of Angels , stiles heer herself the lowlie handmayd of our Lord ; when creeping on the ground as low as might be , she came to be exalted to the highest dignitie next her Sonne , in human nature , and might worthily say : HVMI SERPENS EXTOLLOR HONORE . THE ESSAY . ONE would think , the Authour of Nature had made choice of the Violet , to couch his enamel , and to make the delicatnes of his pencil shine therin , and the fairest coulours of the world , to border the mantle of the Spring withal . There are some purple , but with the finest purple ; some as snow , fashioned into litle flowers , like curdled milk , and blazoned as with Argent leaues , al sowen thick with little odoriferous starres : Others are of Ore musked , or of Violcts metamorphosed into most sweet gold , cut into blossomes . There are some deckt with a hundred and a hundred leaues neatly fitted togeather , and al as grafted into one stemme , which casting themselues into a round and folding within one another through a sweet oeconomie , agree to frame and compose a very dayntie and delicious Violet , as faire as sweet , mingling , with a gentle confusion , a thousand coulours , which simpathize exceeding wel , and glad the eye . Behold the Violet of March and April ; May and Iune haue theirs a-part , being of a changeable coulour , hauing the top and edge of purple , white in the midst , and guilded beneath in the bottome . What a maruelous enamel to see the argent , the purple , the Ore , and azure of the leaues , which shade round-about , al coming forth of a litle green tuft , from a litle sprig , with a string , that serues as a pipe for Nature to distil her musks , that breathe from thence . The leaues are somewhat round in their peering forth , and iagged ; and then after extend they in length , and spread themselues . Their great vertue comes from a litle fire wel tempered in them , and a sweet heat , which is the predominant qualitie of their complexion , and makes them sweetly bitter . To renew their forces againe , when they are decaying , they steep them in vinagre ; and it is incredible , the vertues these little flowers haue ; for they mollify hardnes , alay heats , and extinguish inflāmations : the iuyce softens the venter , dissipates and euacuats choler , sweetens the asperitie of the lights , alayes the fire that burns the breast ; with infinit other things , most soueraigne for vse . THE DISCOVRSE . BEHOLD now the Violet , which after the Rose ( the Queene of flowers ) and the Lillie ( the honour of gardens ) I should think might follow wel in Our Ladyes Garden , as an excellēt Type or Symbol of her . It is flower wel knowne to al , familiar and domestical with al Nations . For where haue you a Garden , that hath not store of them ? yea the woods togeather with the Primrose seeme to be as strewed with them as tapistryes ; they are so diapred al-ouer with those flowers . And our glorious VIRGIN is as easie and familiar to approach vnto , as it . The honour of this Violet , is in the Spring ; or rather is the Violet , the honour of the Spring . Because the hoarie & horrid Winter now passed ouer , and the rigid frosts and snowes dissolued , the pleasant season of the Spring returning , the Earth seemes to put forth the Violet , as the primitias of flowers , togeather with the Primrose her inseparable companion , to welcome it with ; a hastie present indeed , but yet a rare one . The spring of Grace so appearing , and opening the breast , after so tedious a Winter ouerpast , of horrid Sinne and frozen Infidelitie , our MARIE the Violet , or the Violet-Marie rather , is put forth , as a ioyful present to glad the time withal . This flower I find now to affect the hils and mountains , though there want no store and plentie of them in the plaines and vallies also ; and , as gardiners vse to say , it loues to be transplanted to and fro . And so our Violet heer was no lesse transplanted in her Visitation , when she Rifing vp , went hastily into the mountains . For loe , this Violet sprung at first and grew in the vallies , to wit , of herself ; but was then transferred and remoued into the mountain of Perfection , to the mountain of Glorie , mountain of Fame , Honour , and Exaltation : but yet was admirably planted in the valley of Humilitie . A strange thing truly , and more then a Garden-miracle , that our Violet should stil remaine in the valley , and yet be placed on a Mountain ! yea the higher she was exalted on the Mountain , the better she was rooted in the Valley : both on the same Mountain , and in the same Valley , at one and the self-same time . Now , Philosopher , tel me , what would you more ? can not the same thing be in two places at once ? It may ; MARIE on the Hil of exaltation , and the self-same MARIE in the Valley of demission , fulfilling therin the precept of the Wife-man : How much greater thou art , do thou humble thyself in al. And now see , I pray , the haste the Violet makes aboue al flowers , to entertaine the Spring ; and then to behold our Violet made to clime the mountaines , would make you wonder , to see her in such haste . For who would not admire to see a tender Virgin , great with child , to fly from the valley , ouer hils and dales , through thick and thin , to the mountain-tops ? But yet wonder not , while we dayly see great engins moued , and that most swiftly too , by force of fire : GOD is our consuming fire . This fire then the Virgin carried in her bosome ; She is stirred and excited with the blast of the Holie-Ghost , vnto offices of pietie . The fire breaks forth ; what maruel then , if it carries so the engine of the bodie with it ? I say , what maruel , while the Spirit of GOD , whose Symbol is Fire , carries her so fast through publick places , to shun the aspect of men ( so contrarie to the inclination of Virginal modestie ) to hide herself in the house of her Cosen ? The Violet , as the Rose also , being planted neer the leek , or garlick , becomes more fragrant in odour ; so as the vngrateful sent of the one , giues a sweeter fauour vnto the other ; and therefore the Gardiner plants it neer vnto them , to haue it send forth a greater odour . Now the Virgin-Mother being in herself a most odoriferous Violet aboue al other Violets and roses of the world , breathed from herself the sweetest odour of al vertues . The odour of her garments were as the odour of the fulfield . But in her house at Nazareth , which ●ignifyes Flowerie , this Violet shined lesse , and , as a Violet , lay hid within her leaues . Wherefore it seemed good to the expert Gardiner , her heauenlie Spouse in her womb , to transferre this Violet with his Spirit into the mountains of Iudea , being places al set with garlick and leeks , as I may terme it ; Where Zacharie and Elizabeth sat sheading of teares for the Redemptsion of Israel , the proper effect of those hearbs ; which She through her coming wiped away , and further gaue forth a greater odour of sanctitie , then euer ; for loe , she filled the whole house with the odour of her Vertues . THE EMBLEME . THE POESIE . IN Heauen the humble Angels GOD beheld ; And on the earth , with Angels paralel'd , The lowlie Virgin viewd ; Her modest eye , Submissiue count'nance , thoughts that did relye On him , that would exalt an humble wight , And make his Mother . Alma , ne're in sight , With vertues , fragrant odours , round beset , Close to the earth lay like the Violet ; Which shrowded with its leaues , in couert lyes , Found sooner by the sent , then by the eyes . Such was the Virgin rays'd to be Heauens Queene , Who on the earth neglected , was not seene . THE THEORIES . COntemplate first , how , as Plinie sayth , the Violet is soueraigne against the Squinzi in the throat , the Catharre in the eyes , and Impostumes in the bodie . So S. Iohn Baptist was before his Sanctification , being as vlcerous and impostumat , as we al before Baptisme , through Original Sinne : Elizabeth continually powring forth teares , for the barrenes and sterilitie as wel of the Sinagogue , as of herself : and Zacharie's throat being stopt with the squinzi of Infidelitie , so as he could not speake . MARIE the Violet entering into this Hospital , the impostume● of Iohn vanished , the defluxions of Elizabeth ceased , and Zacharie's squinzies were vnstopt ; and finally health was restored to the whole house . Consider then againe , how , as Plinie sayth , the seed of the Violet , is the infallible destruction of the Scorpion ; then which , what more expresly in Symbolical Theologie declares the Mother of GOD to be a Violet ? For this malediction was giuen by GOD against the accursed Serpent , from the first beginning : I wil put enmities between thee and the woman ; and thy seed and her Seed ; and she shal tread ( or it shal tread ) thy head . No seed more opposit to the Scorpion , then that of the Violet : nor none to the Serpent so much , as the Seed of the Virgin , IESVS . Ponder lastly , how the Violet by some is called the Flower of the Trinitie ; perhaps for the triple coulour which is found therin : for that , as in the Violet are seen the violet , the purple , and the golden coulour ; and as those coulours in the natural , so in the Violet MARIE may you consider , the Violet coulour of Humilitie , the purple of her Chasti●●e , and the golden coulour of Maternitie or Charitie in her ; since her Charitie was the cause of her Maternitie , and consequently , she the Violet of a Trinitie . THE APOSTROPHE . O Faire and goodlie Flower , the true Aurora of the Spring , the gladsome Herbinger of the Spring of grace , thou fairest of al flowers , and yet who holdst the lowest place , stil grounded in thy Nothing ! O that this true contempt of my-self were planted once and rooted in the ground of my hart ! that this lowlines of hart , I say , O Ladie Violet , and humilitie of spirit , were imprinted for euer in my soule ! Oh obtaine for me . Alas ! due . I coniure and bes●e●h you to it , by al the reuerences and respects , which the Sonne of God , the Wisedome of the Father , hath yealded you in heauen ; and which the Great GOD your Sonne no lesse hath afforded you on earth . THE V. SYMBOL . THE HELIOTROPION . THE DEVISE . THE CHARACTER . THE Heliotropion is the loftie Cedar of flowers , wherin the Sun , could he nestle himself , would choose of al the rest to build his neast ; for birds , we know , breed where they hant most , and delight to harbour and conuerse in , al the day . It is euen the Eye , & nothing els but Eye , to behold the Sun ; which she neuer shuts , til he sincks down in Tethis's bed ; where being drowned ouer head and eares , she wincks and shrowds herself the while , in the thin eyelids of her leaues , to meditate vpon him . It is the Arsenal of crimson-flags displayed to the Pithian Apollo , in despite of Mars , whom she adores as God of Armes as wel as Books ; wheras Mars , if you take him from his speare and shield , can neither write nor reade . It is the Gnomon of the Garden , a Dial artificially made in hearbs , to expresse al the howers of the day ; a verie needle , pointing to its radiant Starre ; which being so restles as it is , makes her as restles euerie whit ; with this difference only , that he measures infinit degrees of Heauens , and she as manie points . It is a verie Mart of silks , sarcenets , taffeties , and satins , al of Gingeline in graine , because in fashion . If the Rose excel in sauour , which she professes not to vtter in her shop , she vowes to be more loyal and constant to her Paramour , then it . She is so amourous , & dotes so much vpon him , that she can not liue without his conuersation ; which she hath so much , as she almost is turn'd and quite metamorphosied into him , and now become already in the Garden , what he is in his Zodiack , the true and real flower of the Sun , or Sun of Flowers , as he himself the Sun of starres , or that great Starre they cal a Sun. It is the true Alferes of hearbs , bearing vp the standard of Flora , amidst the rest of flowers ; the Pharus , to direct the Gardē-Nimphs , whē they loose themselues in the labyrinth of flowrie knots or Maze of flowers : the Beacon al on fire , to giue warning to the rest of flowers of the arising of the Sun , to beware of his parching rayes , for feare of withering before their times . It is euen the Daphne of flowers , whom Phoehus followes al the day ; and , if she fly , she hath her eye on her shoulder , to looke behind her , as she runnes . THE MORALS . AD ME CONVERSIO EIVS . PIctures likely are so framed , that be you in the roome , in anie part , they wil seeme to look vpon you . Looke where the Panther is , in woods and forests , there wil commonly other beasts resort , to look and gaze vpon him ; whether it be the beautie of his spotted coat , or sweetnes of his breath , which attracts , I know not ; but this is sure , the effect is so , as I haue heard . The Turtle seemes to haue no eye but for his mate ; and where they sit togeather , their eyes wil be as glued vpon each other . The Pole that drawes the Needle to it , the load-stone that attracts the iron , the ieat that puls the fescue , what is it el's but a natural instinct , or Moral rather I may say , of more then mutual loue that makes the one so powerfully to allure , and the other to be so easie and wiling to be drawne ? This I am sure of , Vertue is so specious , and so goodlie a thing , that it drawes the eyes of al to look vpon her ; and where they haue not harts to follow her faire steps , yet wil they stand to gaze vpon her , and admire at least . The litle IESVS lying in the Crib , like a Loadstone drew the Shepheards from their flocks , Kings from their peoples , a Starre from the rest of the fellowship of starres , yea euen the Angels from the Heauens , to sing a Gloria in excelsis vnto God , and peace to men : What trow you , but a secret instinct , that could be no lesse then Heauēlie and Diuine , made so great a conuersion of Terrestrials and Celestials to a litle Infant ? And as for the Mother her self , that held him in her lap the while , she before sitting in her little Nazareth obscure , drew so the eyes of the Almightie to her , that He could not choose , but so conuert himself vnto her , as to descend and lodge within her , and she truly say : AD ME CONVERSIO EIVS . THE ESSAY . THE honour of our Gardens , and the miracle of flowers , at this day , is the Heliotropion or Flower of the Sun ; be it for the height of its stem , approaching to the heauens some cubits high ; or beautie of the flower , being as big as a man's head , with a faire ruff on the neck ; or , for the number of the leaues , or yellow , vying with the marigold ; or , which is more , for al the qualities , nature , and properties of the Flower , which is to wheel about with the Sun ; there being no Needle , that more punctually regards the Poles , then doth this Flower the glorious Sun. For in the morning it beholds his rising ; in his iourney , attends vpon him ; and eyeth him stil , wheresoeuer he goes ; nor euer leaues following him , til he sink downe ouer head and eares in Tethis's bed , when not being able to behold him anie longer she droops and languishes , til he arise ; and then followes him againe to his old lodging , as constantly as euer ; with him it riseth , with him it falles , and with him riseth againe . Nature hath donne wel in not affording it anie odour at al ; for with so much beautie and admirable singularities , had there been odour infused therinto , and the sweetnesse of odoriferous flowers withal , euen men , who are now half mad in adoring the same for its excellent guifts , would then haue been stark mad indeed , with doting vpon it . But Nature , it seemes , when first she framed a pattern for the rest , not being throughly resolued , what to make it , tree or flower , hauing brought her workmanship almost vnto the top , after a litle pause perhaps , at al aduenture put a flower vpon it , and so for haste , forgot to put the Musks into it . Whervpon , to countervaile her neglect heerin , the benigne Sol , of meer regard and true compassion , graced her by his frequent and assiduous looke with those golden rayes it hath . And as the Sun shewes himself to be enamoured with her , she , as reason would , is no lesse taken with his beautie , and by her wil ( if by looks we may guesse of the wil ) would faine be with him . But like an Estrich , with its leaues as wings , it makes vnprofitable offers , to mount vp vnto him , and to dwel with him ; but being tyed by the root , it doth but offer , and no more . It is like the Scepter which the Payn●ms attribute to their Deitie , that beares an Eye on the top ; while this flower is nothing els but an Eye , set on the point of its stem ; not to regard the affayres of Mortals so much , as to eye the Immortal Sunne with its whole propension ; the midle of which flower , where the seed is , as the white of the eye , is like a Turkie-carpet , or some finer cloth wrought with curious needle-work , which is al she hath to entertaine her Paramour . THE DISCOVRSE . COuld there be deuised a more noble Symbol of our Incomparable LADIE then this flower , regarding indeed the true Sunne 〈◊〉 Iustice , whom she followed stil in the whol● course of her life , vnto her death ? Therefore , whom we haue already represented , as a Rose , Lillie , and Violet , let vs now contemplate , as a true Heliotropion . Compare we then , first , by certain Analogies , the Sunne , being the king of Planets , with the Sunne of Iustice , King of the Sunne and Planets ; and the Heliotropion , with the Virgin Marie , The Sun chief of Planets , fils the earth with his influences : the Sun of Iustice , the world , with the effects of his power . The Sun of Planets is the First cause , among the Seconds ; the Sun of Iustice the First before them al ; that trauerses al places , this penetrates al harts ; that lends his light to the moon and starres , this giues both life and being to al creatures . The Sun , the Planet , is the origin of life , the Sun of Iustice , life itself ; that is soueraignly visible , this most soueraignly intelligible . In the Sun of Planets , is fruitfulnes , light , and heat , essentially but one and the self same thing ; and the Sun of Iustice , with the Father , and the Holie-Ghost , substantially is but One God. The Sun of Planets was neuer without these properties ; nor the holie Diuinitie of the Sun of Iustice , without these Three eternal Persons . And for our Ladie herself , our faire Heliotropion , as the Sun of Planets illumines the Starres , so the Sun of Iustice enlightned her thoughts . The Sun of Planets , is the eye of the world , the ioy of the day , the glorie of heauens , the measure of times , the vertue of plants and flowers , the perfection of the starres : and the Sun of Iustice , is the eye of her thoughts , the ioy of her hart , the glorie of her soule , the rule of her desires , the vigour of her spirit , the maister of her loues , and euen the center of her propensions . He was , I say , the obiect of her looks , the Monark of her wils , the thought of her thoughts , the light of her vnderstanding ▪ and the absolute Moderatour of al her passions . Looke where the Sun is , the Heliotropion , being nothing els but eye , hath the same stil cast vpon it : and so the Virgin had the eye of her soule , stil on the Sun of Iustice. I to my beloued , and his conuersion to me . Examine each day of her blessed life ; runne ouer the howers , tel the quarters , discusse the moments , and you shal alwayes find her turned to the Sun. In her Natiuitie , an Heliotropion ; in the Presentation , an Heliotropion ; in the Annunciation , an Heliotropion ; in the Purification , and euerie action , a true Heliotropion . For she neuer sayd , did , or thought anie thing , which she directed not to GOD as to the Authour , which she reduced not to him as to the last end , which she began not for his seruice , and finished not for his glorie , and lastly , wherin she followed not her Sonne , that true Sun of iustice , which is to be a true Heliotropion indeed . And for her bodilie eyes , she was directly so , when she stood dolourous by the tree of the Crosse , on the top wherof was CHRIST the true Sun indeed in the height of the Zodiack , as in his proper Orbe , whē not only with the face , but with the whole bodie also she regarded her Sonne , and with eyes fixt attentiuely indeed , beheld him fully : and as the flower Heliotropion is wont to flag with the leaues at the setting of the Sun , so likewise was she ( had she been left only to the strength of nature ) readie to fal and sinck to the ground , when her Sonne drooped . Plinie wonders at the Holiotropion , for conuerting itself to the Sun , euen vnder a clowd , and that in the night also ; but MARIE , our true Heliotropion heer , takes not her eye of Contemplation of from her Sonne so much as in the night . For manie Doctours most constantly hold her Contemplation was neuer interrupted so much as in her sleep ; and that she slept in bodie , but waked in hart . I sleep , and my hart wakes . There was neuer knowne a time more clowdie , nor euer night more obscure then that , wherin the Sun of Iustice being set , the whole light seemed quite extinguished ; nor anie , Heliotropion appeared in the Garden of the Church , so to gaze on the Sun vnder a clowd , but only those two beautiful Heliotropions , Iohn and MARIE ; neuer creatures better resembled that flower , being of the self-same posture , of the same pale sad coulour , and with the whole countenance cast stil vpon him , and she especially , not taking off her eye from him , who was enwrapped in the clowd of Death . Behold now this rare Heliotropion of Ours , euen at the point of death , as she lay a-dying ; dying , doe I say , or sleeping rather ? For if the death of anie mortal wight may be tearmed a sleep , surely that of the Mother of God is not to be called a death so much , as a sweet Sleep . She lyes in her death-bed , as burning al with loue , like a true Heliotropion turning to her Sonne , stil casting her eyes vpon him . I to my beloued , and his conuersion vnto me . The Eternal Father , like the Sun ; darts most radiant beames of loue vpon her : she endeauours of the other side ; with reciprocal looks of loue , as darts ; to returne to him the like , but sincks and fayles in the midst of the endeauour , and like a flower hangs downe the head , and dyes . With this kind of death , the Fathers of the Church , clients of that great Mother , affirme , she was translated from the earth , and assumpted into heauen . THE EMBLEME . THE POESIE . HEer you behold the handmaide of the Sunne , That waites vpon him , as his stallions runne . There in the Moone an other flower attends , And followes her , that borrow'd brightnes sends Vpon its gazing eyes . Eue , like this flower , Was al for change . Her happines an howre Continued not . Alas ! 't was altred soone ; Affected Deitie , was like the Moone , Which she beheld . But Marie's thoughts were high , Vpon the Sunne of Iustice fixt her eye ; Her Soule , with al her powers were stil theron , As flowers & leaues of Heliotropion . THE THEORIES . CONTEMPLATE first , how as soone as the golden Sun peers and puts forth his head in the morning , the Heliotropion displayes itself to the Sunnie beames , circles with the Sun , and when he comes to the West , bowes downe the head , and sits with him . So MARIE , as sooneas CHRIST , the Sun of Iustice , arose in his natiuitie , framed and composed her countenance to his , with him fetching her compas in the Zodiack of his life , she ordered her course , as it were , by the same coasts : by the South of Loue , when he redeemed mankind ; by the North of Patience , in so manie aduersities ; by the East of Resignation , whē he satisfyed the Eternal Father , by his passion ; and lastly in the West , in the setting of her Sonne the Sun , in her solitarie retirement til his glorious Resurrection , the new Aurora of the Eternal day . Consider then , how we first conuert not ourselues to the Sun of Iustice , nor attract the rayes of the Diuine benignitie vnto vs : but he with a gracious cast of his beames , vpon the Heliotropion of our hart , excites the flower , and allures it to turne the face vnto it back againe . Conuert me , and I shal be conuerted , sayth the Prophet . But the Mother of God , the true Heliotropion indeed , doth otherwise ; and therefore , I to my beloued , that is , I conuert myself vnto him ; and so it followes : and his conuersion vnto me . Imagine you behold artificially painted , a IESVS sporting in his Mothers armes ; looke which way you wil , of anie side , he alwayes seemes to haue his eyes cast vpon you . So surely the most sweet face of IESVS , whose eyes shine like starres , of their parts are alwayes conuerted towards thee ; so as if thou perceauest not thyself to be especially regarded by them , it proceeds no whit from them , but from thyself , who turnest away thy face , or dost not marke or eye them at al. Wheras our Heliotropion heer neuer takes off her eyes frō her Sonne , but hath them alwayes cast vpon him : and therefore truly may say : I to my beloued , and his conuersion vnto me . THE APOSTROPHE . O Fairest Virgin-flower ! Thou most specious and amourous Heliotropion , more happie then the rest of flowers for those especial fauours from thy Spouse , being no lesse then the glorious and radiant Sun of Iustice. O gracious Queen of flowers ! O Sacred Prodigie of al Gardens , and m●st stupendious Heliotropion , the miracle of Paradice , the amazement of Philosophie , wonder of Nature , fruitful Virgin. Virgin-Mother ! O mediate for me , with thy amourous Sun , thy Sonne , and obtaine for me , through thy example , I may become a true Heliotropion , with mine eyes stil cast vpon thee my obiect , and may receaue like glances from that al-seing Eye . THE VI. SYMBOL . THE DEAW . THE DEVISE . THE CHARACTER . THE Deawes are the sugred stillicids of Nature , falling from the Limbeck of the Heauens , as so manie liquid pearls , and euerie pearl as precious as the truest Margarits . They are liquifyed Cristal , made into so manie siluer-orbs as drops . They are the verie teares of Nature , dissolued & soft through tendernes , to see the Earth so made a Libian Desert , which she supplies of meer compassion with the ruine of herself . No teare she sheads , that stāds her not in as much , as a drop of her deerest bloud . They are the grayne & seed , once reaped from the Ocean fields , and sowne againe vpon the Earth , for a better haruest . They are the sweatie drops of Tethis face , which the benigne Sol exhales & wipes away for the vse of Tellus . They are the Māna of Nature , to vye with those Corianders , food of Pilgrims , made by Angels : with this vnhappines , they could not be cōgealed , to make a food so much for mē , as a Nectar for the plāts to drink . They are the Protheus of fresh waters , diuersifying into as manie coulours , as they light vpon ; and are so courtlie withal , as they wil easily comply with euerie thing they meete with ; and likely seeme to put-on the forme , the garb , and qualities of euerie one : so as I verily beleeue , had they but toungs to speake , they would say the same with euerie one , that can so temporize with al. And as the showres were wrung and drawne from Magdalen through contrition of her sad and clowdie hart : so these Deawes are wrung and strained from heauen , through compression and mutual collision of the clowds . The Bees are the most laborious and industrious Factours for these Pearls ; and they wil venture for them , as farre into the ayre , as any Moor shal diue into the seas for the best pearls . In fine , they are the Milk of Nature , wherewith she is disposed to suckle creatures at her owne breast . THE MORALS . RORE MADENS , RORE LIQVESCENS . THE sweats of that great Monark , were held to be perfumes ; and why ? Perhaps because they took some Deitie to be in him , for his so strange and prodigious Conquests . The trees that haue a gummie & viscous lickour in them , looke what they haue within , the same they oft put forth ; and if they sweat at al , they sweat but gummes . The Spouse , when he knockt so long at his Spouses doore , and could not be let in , was al wet with Deawes from heauen ; and no maruel , that Deawes should fal on him , from whom al Deawes proceed ; since Deawes exhaled from the earth , do thither distil againe . When the Sauiour of the world was borne , arose a Spring of oyle , to signify the infused Oyle of Grace was then powred forth into the world . And what is Oyle in drops , but Deawes of oyle ? and what is it to spring , but to ascend vpwards ? what to Deaw , but to spring downe ? Our Sauiour then being Oyle of Grace , was dissolued al into Deawes of graces , when he was borne . In this , looke what the Sonne was , the same the Mother is , with this difference , He the Fountaine of Grace and Mercie essentially the same , she the fountaine likewise , but participant of his ; and as He through her distils downe Deawes of Grace and Mercie : so she from him distils the self-same Deawes of Grace and Mercie ; and therefore rightly RORE MADENS , RORE LIQVESCENS . THE ESSAY . HEER now , must I needs confesse mine ignorance ; for otherwise should I loose myself , in considering of the one side , the accompt which GOD and Nature make of the Deaw ; and of the other , the poornes of this litle creature in itself . The voice of men , that set it forth , is more rich and copious farre , then what soeuer is in the Deaw ilself ; it is but euen a litle fume , and oftentimes an vnholesome exhalation raysed from some corrupt marishes or other , drawne-vp to the second stage of the Ayre ( being the Matrice as it were of Nature , whence hayls , snowes , frosts , and the like proced ) if it arriue so high ; where being dissolued , and recollecting itself , within a litle after thickens and turnes into litle teares , which falling downe againe , affords vs nothing but a meer Seren infected , and breeds often very mortal catharres , lighting on our heads . See now a trim and goodlie thing , for vs to make such reckoning of . And yet how manie treasures doe I see enclosed within these litle drops , within these graines of Cristal liquifyed ? What think you thē , is it ought els , then a litle water ? Oh , do no think so of it ; for if Plinie say true , that the Deaw takes the qualitie of the thing it lights on , that which to you seemes to be a water only , is Sugar in the Reeds of Madera , Hypocras in the vine , Manna in the fruits , Musk in the flowers , Medicines in the Simples , Amber in the Poplers , the verie milk of the breasts of Nature , wherewith she nourisheth the Vniuers . The Deaw it is which falling on our gardens , empearls them with a thousand muskie gemmes : Heer it makes the Rose , there the Flower deluce ; heer the Tulips , there the violets ; and a hundred thousand flowers besides . It is the Deaw , that couers the rose with scarlet , that clothes the lillie with innocēcie , the violets with purple , which embroders the marygold with gold , and enriches al the flowers with gold , silk , and pearls , that metamorphosies itself , heere into flowers , there into leaues , and then to fruits in sundrie sorts ; it is euen the Protheus and Chamaeleon of creatures , clothing itself with the liuerie of al the rarest things ; heer scarlet , there milk , heer the emerald , the carbuncle , gold , siluer , and the rest . THE DISCOVRSE . BVt now come we to the mystical Deaw indeed , the Incomparable Ladie & Queene of al the Meteors of this Region of ours , or of the other , the thereal or Celestial . Who if she were not the Deaw itself , she was the Fle●ce al steept in Deaw , and consequently may wel be held for Deaw ; for she is sayd to be ful of Grace , which is a kind of Deaw . The Deaw is properly engendred in the spaces and regions of the Ayre , tempered with heat and cold . Three Regions there are : The Heauens , the World , and Hel. This Deaw of Grace , was not engendred in the vpper Region , that is , in Heauen ; nor was the work of the Incarnation of CHRIST effectually wrought therin , because he assumed not the Angelical nature : He apprehended not the Angels ; Nor beneath , that is , in Hel : because he redeemed not Diuels , or spared thē , or shewed mercie to them : God pardoned not the Angels sinning ; But it was engendred in the midst , that is , the Incarnation was wrought in this middle Region . because therin the Diuine hypostastis assumpted human nature to itself . God sent his Sonne made of a woman . Now was this Deawing or Incarnation made , as I sayd , of hot & cold . For God vouchsafed to become Man , for two respects , that is , out of abundāce of charitie , of the one side , which was excessiue heat , and out of a general miserie of ours , which was a kind of benumming cold . From this heat therfore , to wit , from this Charitie of GOD , and from this cold , the general miserie of mankind , was wrought roration or Deawing , that is , the Incarnation of the Sonne of God ; with this onlie difference , that there , was a temperate heat and cold togeather , but heer a heat , with a great excesse , through his too much charitie , wherewith he loued vs , and a great frigiditie of languour in vs , or a languishing frigiditie : Because al haue declined , and are become vnprofitable . Moreouer , this roration or Deaw we speake of , was made in our Virgin-earth , who being watered with Celestial Deaw , brings forth the Nazaraean flower , that sayth of himself : I am the flower of the field . Againe : Let flow thy speech like Deaw , and as drops vpon the gras . To which the Church alluding sayth : Let him descend into the Virgins womb like Deaw therin . This earth therefore so moystned and watered with Deaw , produced the Lillie of Paradice . I the Deaw of Israel budding like the Lillie . This Israel is interpreted a man seing God , and heer signifyes our incomparable Ladie , who was truly Masculin in al her actions , beholding , as it were , the Diuine Essence , through Contemplation . I wil now then maruel no more , that GOD leauing al other creatures , should take complacencie as he doth to be the Father of Deawes , the Scriptures saying : Who begat the drops of deaw ? and who is the Father of rayne ? You would say , he meāt that there is nothing , which better represents the Diuine generatiō of the Sonne , which is begotten of the Father by way of Vnderstanding ; from whence as from a fruitful clowd , distils the Diuine Deaw of the Word : Let my word flow like deaw . But for the Incarnation itself , it seemes to be iust the verie same . For the Sun of the Diuinitie therin vnited to the little poore vapour of our mortalitie hath fertilizd this beautiful Paradice of the Church , the Deaw watering the same , which fel from the Fiue Wounds of IESVS , that deawie clowd suspended in the ayre , and hanging on the tree of the Crosse. Hence it is , that GOD makes so great accompt of this Deaw ; for when he would make a feast for his people , in the wildernes , he did it by meanes of the Deaw , which was then conuerted into Manna , and Manna virtually into al meats . And if GOD would make him a chamber al of gold , or a cabinet for himself , surely he would choose the Deaw to be his house : Who puts the clowds his bower &c. God makes as exact esteeme of a simple drop of Deaw , as of al the world besides . Before thee ( sayth Salomon ) is the whole world as a drop of morning-deaw . You wonder now at a smal matter ; but I wil tel you yet a thing more strange , which is , that since the Sonne GOD of a litle graine of mustard sayes : The kingdome of heauen is like to a graine of mustard-seed &c. me thinks , I might say as wel : The kingdome of heauen is like to a drop of Deaw : For the Sauiour of the world , who is the graine of mustard-seed , is likewise this same rich drop of Deaw . For as the Sonne of God in outward apparance was , as it were , no bodie , nor seemed to make anie shew , yet when the Sun of the Diuinitie once began to appeare in him , he shewed himself to be the vertue of Paradice , euen so a little drop of Deaw falling from the heauens , for example , on the Flowerdeluce , would seeme perharps to you but a little round point of water , and a meer graine of Cristal , but if the Sun do but shine vpon it , Ah! what a miracle of beautie it is ? while of the one side it wil looke like an Orient-pearl , and being turnd some other way , becomes a glowing Carbuncle , then a Saphir , and after an Emerald , and so an Amethist , and al enclosed in a nothing , or a litle glasse of al the greatest beauties of the world , that seeme to be engraued therin ; so manie drops , so manie Orient-pearls , so manie drops of Manna , wherewith the Heauens seeme to nourish the earth , and to enrich Nature , as being the Symbol of the Graces , wherewith GOD doth water and fertilize our soules . For what should that Flcece of Gedeon signify , but the Grace of graces , the admirable grace of the Incarnation of Christ to be wrought in the conception of the Diuine Word , in the virginal womb or fleece of the said Gedeon , which was replenished with the Deaw of the Holie-Ghost , in liew of the verie Deaw ; that is , where descended the fulnes of the Diuinitie , she being worthily called and compared to a fleece , since she hath cloathed the true Lamb of God with her flesh , who takes away the sines of the world ? O Virgin worthie of al grace ! How art thou graced indeed , and fauoured aboue al the Daughters of Ierusalem ! since thy head , IESVS CHRIST , came so to thee , ful of Deaw , and reposes in thy chast bower ? THE EMBLEME . Benedicta inter mulieres . lucae . c. i. THE POESIE . NOt like a duskie clowde , which Sol exhales , Nor like a gloomie mist , that shrowdes the vales : But from the Earth , the Sunne of Iustice drew A purer vapour , which dissolu'd the Deaw , Distilling from the Limbeck of the skies , Our drie & barren Earth doth fertilize . The barren womb erst was accurst ; but she , Though Virgin , was a faire & fruitful tree . Women bring forth with paineful throbs & throwes ; She was a Mother , but not one of those . Mongst women blest , drawne by heauens radiant beames , Twixt clowd & mist , pure Deaw twixt both extreames . THE THEORIES . COnsider first , that as Eue our first Parent and Mother of vs al , was not created immediatly of earth , as Adam was , but taken from his rib ( it being a priuiledge only due to Adam , so to be framed of virgin-earth ) and was therefore called Virago , fetching her extraction as it were a Viro : So our second Eue , our Spiritual and Celestial Mother , adopting vs , & engendring vs as children , through the Deawes of Celestial graces procured vs from heauen , was not made of virgin-extraction herself , that is , was not framed of the Diuine or Angelical nature , as a Deaw exhaled from the virgin-element of waters , but of the pure human nature , as drawn from the mixt , bitter , and brackish waues of the Sea , by that great Architect of heauen , the Sun of Iustice , giuing her the name of MARIA , to wit , a mari amaritudinis , as it were , fetcht from the Ocean of bitternes of human kind . And now with her graces and fauours , as Deawes falling from heauen , perpetually doth nothing , but showre downe vpon her children and Deuotes . Consider then , how our Ladie became as a marine Coucha , or Oyster of the Sea , which opens itself to receaue the heauenlie Deaw into her Lap , that so the precious Gemme might be engendred in it , which when it hath receaued once , it closeth vp againe , not to loose so precious a depositum , til it be fairely deliuered , and brought forth in time prefixed . Euen so our incomparable Ladie , the precious vessel of so heauenlie and Diuine a Deaw , hauing once conce aued the same within her virginal Womb , retires herself into her Nazareth , to ruminate on the mysterie she had within her , vntil necessitie drew her to Bethleem and the time prefixed of the deliuerie of her fruit was come ; for then as purely as she receaued it , she gaue it vp most perfect and compleat , and made therof a rich present to the world . Ponder lastly , how the Deaw being a meer extract from the Seas , exhaled by the vertue of the Sunnie rayes , which when he can hold no longer , lets it fal to cōfort and refresh al fublunarie things , and drawing it againe vnto himself , lets it fal againe for the same end ; and so wil do , to the end of the world , for the comfort and solace of man-kind . So the humanitie of our Sauiour Christ , as a waterie Deaw , being extracted from the virgin Marie ( amaro mari ) and through the Sunnie rayes of the Diuinitie assumpted vp to heauen in the glorious Ascension , through loue not able to stay any longer , descends againe in the blessed Sacrament , to recreate and refresh vs Mortals , & so as often as we desire , is readie to visit vs with his supercelestial and diuine Deaw , and thus til the consummation of the world . THE APOSTROPHE . O Thou great Ladie , Mother of grace and mercie , who in a strange and maruelous manner hast been replenished with the Deaw of grace in a soueraigne degree ; I beseech thee , intercede for me , that I may likewise be replenished & filled with grace , feruour , loue , and the Diuine delights of thy Soune , whom thou receauedst from heaven as the Deaw fallen into thy virgin-lap . And this I beg O blessed virgin-Mother , through the virginal milk , wherewith thou fedst that little great GOD in person ; and by the teares of ioy thou sheadst for the deare embraces of so great a Sonne of thine ; and by al the sweetnesses of his Diuinitie , which made thy blessed soule to liquify with ioy . O Ladie , O virgin-Mother , O my sweet Aduocate , to thee do I recurre to impetrate these grates for me , at his hands , who sitting on thy lap , and hanging at thy breasts , can deny thee nothing . THE VII . SYMBOL . THE BEE . THE DEVISE . THE CHARACTER . THe Bee is that great little Architect of houses made of wax , as of playster of Paris , al ciment , and no stone , while you find not a stone or rub in al his works . He is a great Enginer in that mould , working his subtle mines til he be al in a sweat , which in truth is no more then a moisture he hath with him through his so much padling , and medling with deawes . It is a world to see , what mines and countermines they wil make amongst them , to supplant one another , whervpon manie suits of law arise between them . For you must know , they haue a notable gouerment , and a wise and politick reason of State with them , which though it may seeme to partake of al , yet is in truth a pure Monarchal rule , and surely the best . As the Venetians haue their Duke or Doague , they haue their King , enthroned doubtles and inuested with a more absolute authoritie then he , and yet not apt to slide or degenerate to Tyranie , as some would imagine . And if the Venetians haue their Senat and Magnificoes , they haue the same . The King for sword of iustice , hath his sting , which he weares for terrour rather then vse , whose best armes is a certain sweet and serene Maiestie with him , which makes him loued rather then feared , if not feared for loue : yet were anie so refractarie as not to loue so sweet a Maiestie , he could tel , how to bend the brow . He is then the great Dictatour aboue al , and true Augustus Caesar of that great Common wealth of little Romans . The Bee of al others makes his vintage in the Spring , because his chiefest haruest is ●n the sugred deawes , that fal vpon the tender blossomes , at that time , wherof part they tunne vp in pi●●es , for the purpose , to brew their meade with , against the winter ; and churning the rest as handsom● as they may , they make it into a kind of butter , ●e cal honie , which they crock and barrel vp for ●reatest marchandise . They are but Pigmies , in ●espect of the Giants amongst them , whom for their ●undring voice , they cal humble-bees . Nor can you ●now the rest by their voices only , while the least ●il carrie as great a horn about him , as the biggest ●f them . They are notable husbands abroad , and ●ood huswiues at home ; for so they are both , or ●either , as hanieg no sex amongst them ; ●hich if they haue , they are Mayds , or Bachelours euerie one , because they haue no marriages with them , as liuing very chastly togeather like so manie Angels . THE MORALS . OPEROSA ET SEDVLA . LAbour and Industrie are Brother & Sister , dwelling in the same house . He is strong and robustuous with Atlas shoulders ; She as quick and nimble of the other side . It is incredible , what these two are able to do , when they ioyne togeather ; they wil work wonders , moue mountains , and runne through stitch with euerie thing . Rome indeed was not built on a day , but yet with labour and industrie in short time became the Metropolis of the whole world . What a work was that , which the infamous Incendiarie , to eternize his name , ruined in a moment , which Labour and Industrie had reared-vp from the verie foundation to the roofe ? The great Mausoleas , Amphitheaters , Piramids ( and what not ? ) haue al been built and finished by them . If Labour once fayle , Industrie anon rouze● him vp : and then wil they roundly fal to their wor●● as fresh as euer . Wheresoeuer they meet , he is the Bodie , and she the Soule ; and as the Bodie and Soul● can not be diuided without ruine of the person , 〈◊〉 Labour without Industrie is no bodie , and wil presently come to nought . The Grace of the Holie-Ghos● wheresoeuer it is , is Industrie itself , and knowes 〈◊〉 delayes ; it is as gun-powder set on fire , which carries the bullet , though of lead , more swift then an arrow where it goes . The tender Virgin-Mother of God had ●his powder of Industrie in her , when conceauing with fire , through the match of Fiat , she flew so ●imbly ouer hils and dales to her Cosen Elizabeth , the subiect of Charitie ; wherin truly she shewed herself OPEROSA ET SEDVLA . THE ESSAY . The Bee is the greatest Politick in the world ; the gouerment of their litle commō-wealth is most admirable . The King is he that hath the best prēsēce with him , & a Royal looke ; al his subiects obey him with submission & reuerence , not doing anie thing against their oath of alleageance . The King himself is armed with Maiestie and beautie ; if he haue a sting , he neuer makes vse of it , in the whole manage of his estate . He carryes nothing but honie in his cōmands ; one would not beleeue the great seueritie and courtesie there is amongst them , liuing in communitie , with good intelligences abroad , al goes with them with weight and measure , without errour or mistakings . In the winter they keep wholy within , not knowing otherwise how to defend themselues from the force of the weather and violence of the winds , & hold their little assemblies , in some place deputed for that effect , and keep correspondencies one with another ; but for the drones and idle bees , they banish them quite from their common-wealth . They commit not themselues to the discretion of the weather abroad , vntil such time as the beanes begin to blowe , and from that time they wil loose no day from labour . They frame the wax from the iuice which they suck from flowers , hearbs , and trees ; and for honie they deriue it also from trees & gommie reeds , hauing a glue and viscous lickour on thē . They wil make their wax likewise of euerie herb and flower ; saue only , they neuer light on a dead or withered one . Their sting is fastned in their bellie ; and when they stick it so , as they cannot draw it forth againe without leauing the instrument behind , they dy of it ; and if the sting remaine but half , they liue as castrat , and become as droans , not being able to gather either honie or wax . THE DISCOVRSE . THE mellifluous Doctour S. Ambrose , in his sweet booke of Virgins , sayth : the Bee feeds of the deaw , engenders not at al , and frames the honie . Which three properties peculiarly and singularly appertaine to Virgins ; but most expresly and sublimely of al to the Sacred Virgin herself , the Queen of Virgins . For as al other creatures liue of the earth or water , as birds , beasts , and fishes , some few excepted , to wit , the Camaeleon of the ayre , and the Salamander of the fire ; the Bee , as a choicer creature , more curious then the rest , feeds no worse then of the deaw , that falles from Heauen ; and wheras al other creatures ( not bred of putrefaction ) are subiect to libidinous heat in their kinds , the Bee is free therof , and multiplies by a way more chast ; and where other creatures are wholy maintained at their Maister 's charge , and some wil eate you more then their bodies are worth , or their labour comes to , the Bee makes its owne prouision of itself , and leaues his owner rich with the bootie and spoyle they make of the flowers of the field , without anie cost or charge of the Maister ; so industrious they are , to the great confusion of men . Iust so our Ladie , not taken with the bayts and allurements of this world , for spiritual life , liued not but of the heauenlie deaw of Diuine grace ; being capable of no other heat , then of the chast and amourous fire of Diuine Loue ; not conceauing Fruit , but by an admirable , mysterious , and miraculous way , through the work of the Holie-Ghost , remaining a Virgin before , in , and after her Child-birth ; and lastly framed without anie cost or merits of ours , that Honie of honies , that Honie-comb distilling , which carries the honie in his lips . The honie indeed is engendred in the ayre through the fauour and influence of certain starres ; as in the Canicular dayes , we may note betimes in the morning , the leaues to be charged and sugred with it . Such as go forth at that time , before day , shal find themselues to be moistned therewith , which the Bees suck from the leaues and flowers , and tunne-vp in their little stomaks , to discharge againe , and to make it perfect honie in al points , for the vse of men . So our incomparable Virgin receauing this Deaw or honie of the Eternal Word , as it came from Heauen , into her Virginal womb , so wrought it in her , as being deliuered therof , it proued a honie most apt for the vse of man ; the true Bread of Life indeed . Most happie Bee ! and a thousand times most blessed HONIE ! Where it is to be noted , that Bees are exceedingly delighted with these things : first , with faire & serene weather ; for then those deawes more plentifully fal & are more delicious : and of the contrarie in the raynie & more boysterous weather they are wholy hindered from their vintage , as it were , or gathering those sugred deawes . Secondly , they are pleased much with abundance of flowers ; from whence they gather their purest honie ; for though the deawes fal vpon the leaues , and they gather it no doubt from them also , yet is it not so delicious and pure ; for the nature of deawes participats much of the places they light on , which makes the Bee farre more busie and industrious on the flower , then on the leaues . Thirdly , they are wonne with a sweet sound . For Aristotle sayth , they are exceedingly allured with the harmonie of musick and sweet sounds ; which we ordinarily practise now adayes , to stay them with , when they are in a great consult to take their flight and be gone ; for then with the striking of a pan only insteed of other musick are they brought to settle themselues neer home ; so Musical they are . And lastly , they ioy greatly insweet wine , as we find by experience and daylie practise , as often as they begin to swarme , & are now on the wing and point to trauel into forren parts . Al these things the Blessed Virgin was exceedingly affected to , and had them al , as it were , within her ; as first a serenitie in the internal conscience , where appeared no clowd in the ayre of her Mind , and where the pacifical Salomon sat peacefully indeed as in his Iuorie Throne . Al the glorie of the King's daughter , was wholy within her . Then had she the flowers of al Vertues and Graces within her , to wit , the diuersities of al vertues , the lillies of chastitie , the blush and mo●estie of the rose , the hope of the Violet , the charicie and Diuine loue of the Heliotropion , and the like . Her soule was a Garden of al flowers , and no lesse then a Paradise , which had the Archangel as Paranimph & Guardian therof , with the two-edged sword of Humilitie and the chast Feare of God. O delicious Paradise , and more then terrestrial , euen when she was dwelling on the earth ! Thirdly she was affected to Musick , and very rare and singular therin , as appeares by that excellent and melodious Canticle of hers , the Diuine Magni●●at , so chanted now adayes in the world , and taken-vp in the Church , for an admirable peece of that Art , to vye with the Angels , the Cherubins , and Seraphins themselues , to frame the like . Nor yet was she so pleased , to heare herself sing only , as to listen to her Spouse , the voice of her beloued knocking and saying : My sister , open vnto me ; to whom she would answer againe : Behold , my beloued speaks vnto me . Oh let thy voice stil sound in mine eares ! and a thousand other affects of her Musical hart would she dayly sing besides to the Angelical troups , which enuironed her round . And lastly for her loue to wine , that is , to the Angelical Nectar , she was dayly feasted with , of spiritual gladnes , as tasts before hand , of her future ioyes , which might appeare by the quantitie she tooke of those wines , and the qualitie againe by the frequent extasies of loue she would breake into , remaining in her Closet , as we may piously beleeue , being inebriated therewith . THE EMBLEME . THE POESIE . TO Bethlem's sillie shed , me thinkes I see The Virgin hasten like a busie Bee ; Which in a tempest subiect to be blowne , In lieu of ballast , beares a little stone ; As 't were with oares beats to and fro his wings , Collects heauens deaw , which to the hiue he brings . Within that store-house lyes the daylie frait . Le ts fal the stone , Euen so of greater weight , Cut without hands , the Virgin now is gone To lay the prime and fundamental stone , Heauens Deaw condens'd was in the honie-comb . She was the Bee , the Hiue her Sacred Womb. THE THEORIES . COntemplate first , how little soeuer the Bee seemes , yet how great its excellencies and eminencies are ; and measure not the singular properties it hath , with the outward shew it giues forth . For though it seeme no more indeed , then as raysed but a little higher then an ordinarie fly ; yet is it a miracle in nature , an astonishment to men , and a liuelie Symbol of our Blessed Ladie ; who being so singular and eminent in al prerogatiues and graces , Celestial and Diuine , made no greater a shew , then she did in being so priuate in her Closet or Oratorie , where she was , as a Bee , in her Cel a-framing the delicious honie of her admirable examples of life , to sweeten the world with , for after-ages . Where you may note her stupenduous humilitie , that seing herself elected the Mother of God , and consequently the Queene of Angels and men , yet held herself to be no more then as a seruiceable Bee , to worke the precious honie of Man's Redemption , in her Virginal Womb , when she sayd : Behold the hand-mayd of our Lord. Consider then , that as one of the properties of the Bee is , when it is on the wing , and feares to be carried away with the winds of the ayre , to take vp a stone , to keep itself steadie therin , through the poyse therof : So our blessed Virgin , in her highest contemplation of heauenlie mysteries , which was frequent and ordinarie with her , would take herself to her little Iesus , the mystical stone ( for Christ was a Stone ) for feare of being carryed away with the wind of vanitie ; she would fly and soare aloft , but yet hold her to her little Nothing , which she euer tooke herself to be . O admirable humilitie of our incomparable and industrious Bee ! Ponder lastly , that if the Bee is so admired for its singular guists of Continencie , of Policie , and Industrie , and especially so affected by al men for the benefit of the honie they receaue from it ; how admirable needes must the blessed Virgin be ? so chast , as to be the first , and onlie patterne of al Chastitie , both Virginal , Coniugal , and Vidual ; so wise , politick , & wel-gouerned in herself , to haue Sensualitie so obedient to Reason , and Reason to GOD , as to haue no deordination in her , either of the inferiour to the superiour part ; and so industrious withal , as to work so exquisit a loome of al Perfection , as wel Human as Angelical , in the whole course of her diuine life . Yea how ought she to be honoured and worshipped of vs al , for the Celestial & Diuine fruit she brought vs forth , that mellifluous Honie of the Diuine Word Incarnate and made Man in her most precious and sacred Wombe ? THE APOSTROPHE . O Great Monarkesse and Princesse of intercession in heauen , most constant and immoueable in thy Virginal purpose , who hadst rather not to haue been so great in the kingdome of God , then to falsify thy promise & vow of perpetual Virginitie , if in being the Mother of God , the same had been put in the least danger : O help me then to guard this inestimable treasure of Chastitie in my state of life ! by that sweetest Honie-comb thou hredst within thee , and broughtst into the world , thy deerest Sonne . Ah , let me not be perfidious , disloyal , or a breaker of my faith , nor rash in my good purposes made to His Diuine Maiestie . For that , O soueraigne Ladie , displeases him highly , and offends thee likewise , deare Princesse of Virgin-soules . THE VIII . SYMBOL . THE HEAVENS . THE DEVISE . THE CHARACTER . THE Heauens are the glorious Pallace of the Soueraigne Creatour of al things ; the purple Canopie of the Earth , powdred ouer and beset with siluer-oes ; or rather an Azure Vault enameld al with diamants , that sparckle where they are . And for that there is aloft aboue this seeling , they make a pauiment likewise for the Intelligences and Angelical Spirits , strewed , as become such inhabitants , with starres . It is a Court , where those blessed Spirits , as Pensioners , stand continually assisting in the King's presence , with the fauour to behold him to face in his greatest glorie , while the Starres as Pages attend in those spacious Hals & lower roomes . If al togeather , should make vp the bodie of an Armie ranged and marshalled in the field , the Spirits themselues would make the Caualrie , and the Infanterie the Starres , S. Muhael General of the one , and Phoebus of the other ; where euen as the Foot , that are as the Corps of the whole Batallions , make a stand ; so remaine the whole multitude of Starres al fixt in the Firmament , while the Planets , which are as the Collonels of the rest , with the speedie Coursers of their proper Orbs , fly vp and down to marshal the Legions , and to keepe the Companies in their due squadrons . If they shoot , their shafts and darts , they send , are but their influences they powre on mortals and terrene things , good and bad ; some sweet , of loue ; as those which Venus shoots from her Regiment , headed with gold ; some with steel , as those of Mars , and his troups ; and some againe , as more malignant , dipt in venome , as those of Saturn and the Caniculars . As the Earth hath beasts , the Heauens haue their Lion and Beare , the great and lesse . Where the Sea hath fish , the Heauens haue theirs , and waters enough , as wel aboue as vnder the Firmament . As the Ayre hath birds , the Heauens haue Angels , as birds of Paradise . And if the vpper Region of the Elements be of fire , the Seraphins are al of amourous fires of Diuine loue , and the highest order of the blessed Spirits . THE MORALS . CAPACITATIS IMMENSAE . THat great Galleasse or Argosey of Noe clapt vnder hatches the Epitome of the world ; which yet virtually contained that vast volume or tome of the greater World. The Troyan horse held a whole Ambuscado in his bellie of warlick Grecians in compleat armour . Yea the Eye of man , though de facto it reach no farther then the Hemisphere only , yet of itself is able to extend to the ful immensitie of the whole Sphear , were it placed as Center therof , But that were to make the Heauens the visible Obiect of the Eye only : I wil then go further . The Hart of man as it is , how litle soeuer , if it be wel purged , is able to walke through the heauenlie vaults , both aboue and beneath ; I meane , contemplate the Starres and Spirits themselues , with the immense capacitie of that wast dwelling of theirs . But what were al this but a meer extension and perlustration of the mind only , wholy occupyed in measuring Intellectual Obiects ? It is the Local continencie , I meane , as the kernel is contained in the shel , and the like . I say that great Amphitheater of Pompey was but a nutshel , as it were , of so manie sonnes of men , compared with the Globe of the Earth , and the earth with the Zodiack of the Sun , and the Sun againe being paraleld with GOD himself . It is GOD only , who truly beholds al Obiects , both Intellectual and Visible ; and truly containes them al , being present to al , comprehends al , is Al in Al. And yet this great AL , whom the Heauen of Heauens can not cōtaine , hath the Virgin-Womb of the immaculate Mother of God conceaned and held in her lap , as the Church sings ; an therefore is sayd to be , and that most rightly , and worthily too , CAPACITATIS IMMENSAE . THE ESSAY . THe Heauens with their circuit , cloathe and mantle al the world , & with the sweetnes of their influences nourish the same , and distil a life into it . They are the House of GOD ; the floare and pauiment of Paradise ; the Garden of the Angels , al beset with starres insteed of flowers , with an eternal Spring ; the Temple of the Diuinitie ; and the azured Vault of the Vniuers . The number of the Heauens hath not alwayes been agreed vpon ; for one while they beleeued , there was but one onlie , wherin the ●tarres did sweetly glide heer and there , and glance along , as in a liquid cristal floud . Sometimes haue they allowed of eight , by reason of so manie diuers Motions and Agitations very different in them ; then nine ; then ten , and then eleuen ; and if perhaps some new Gal●laeus should deuise and frame vs other spectacles or opticons to see with , we are in danger to find out yet some new Starres and Heauens neuer dreamed of before . This round Machine makes its circular reuolutions through an vnspeakable swiftnes . But that is a meer tale , which Plato tels , to busie mens braynes with , to say , the Starres and Heauens yeald a sound or delicicus melodie through their motion and stirring vp and downe ; whereas truly the sweet sliding and shuffling of the Heauens , the accords so discordant of contrarie motions , those sweet coniunctions and diuorces of Starres , is it truly which is called , the sweet harmonie of the Heauens . They would likewise make vs beleeue , the Heauens were al engraued ouer , because the Zodiack is composed and distinguished into twelue Figures of Beasts , therin cut , as with a chisel ; and the whole Figure and face of Heauen were as fully stockt with beasts , carued and fashioned so to beautify the Heauens ; and therefore wil some haue Caelum to take its denomination from caelatum , as much to say , as carued and engraued ; But in effect , are nothing els but certain assemblies and congregations of Starres togeather , which the fantasies of men hath fashioned in Figures and Constellations ; which being so taken , resemble some kinds of beasts , but in truth haue so smal resemblance with them , as that which they cal a Beare , might as wel be tearmed an Ape ; and Necessitie makes vs to accept it for good coyne , and GOD himself with Iob makes vse of such manner of speach , in naming them Orion , the Hyades , and the like . This great Bowle of the Heauens , roules and turnes about an Axeltree , fixt in a certain place , and flyes with the winged swiftnes it hath ; the Angel giues it the whirle about , and makes it turne round according to the Diuine prouidence , crowning the world with its vaulted Arch enameled al with starres . THE DISCOVRSE . THvs are the Heauens expressed in themselues ; and now let vs seeke another Heauen , these ancients neuer dreamed of . One Authour diuides the Heauens into seauen parts ; the Aërean , Aetherean , Olympian , Firie , Firmamental , Waterie , and Empyreal . But we wil content ourselues with these three only , the Syderean , the Cristalin , and Empyreal . And for the first , we shal find our Queene of Heauen to be so the Queene therof , as she is a Syderean or Starrie Heauen herself , if we regard but the ornaments she is decked with , as so manie starres . For as that Heauen is adorned with varietie of Starres ; so she with diuersitie of al Vertues . The beautie of Heauē , to wit , of Marie , is the celestial glorie of the Starres , that is , the glorious varietie of al Vertues . For as for the ornaments of this Heauen , it is sayd in the Apocalyps : She had a crowne of twelue starres vpon her head . Now in this nūber of Twelue is a double nūber of Six , which is the number of Perfection , and signifyes the Saints , as wel those which are in glorie & Celestial Paradise , as those , who are as yet on their way thither ; who al honour , crowne , and adore this blessed Virgin , as their Queene and Ladie . For as the Heauen with its proper Orb and certain reuolutions , carries al the mouing starres along with it , so she induceth al the Saints , to ioyne in intercession with her . The Cristalline Heauen she is , being a Heauen as composed of the waters aboue the heauens ; which is hardned , as it were , & made solid , like Cristal ; the matter being nothing els but waters hardned and condensed , as some think , not much vnlike to the crust of Cristal , which is solid , lucid , and most pure : And so the waters of our Ladie were solid , that is , her Vertues were confirmed ; and lucid , that is , transparent , because through them she might contemplate and behold the glorie of GOD ; according to that : But we with face reuealed , shal speculate the glorie of GOD. The forme of this Cristalline Heauen , is Spheral and round , which is truly the most Capacious , the Perfectest , and Fairest of al figures ; & so is she most Capacious , as becomes the habitatiō of GOD , according as the Church deliuers : Whō the Heauēs could not containe , hast thou held in thy Womb ; the Perfectest , because endued with al vertues : In me is grace , of the way & veritie ; most Faire , because stained with no blot , nor euer touched with anie blemish , so much as Venial : Thou art wholy faire , my friend , and there is no blemish in thee . She is the Empyreal Heauen , which is the habitation of the Saints , and a Heauen al of light , of an infinit capacitie , and immēse sublimitie . The blessed Virgin then is resembled to this Heauen : First , for her vnspeakable Claritie , because she is now wholy radiant and resplendent in Celestial glorie , hauing beneath , the Moone vnder her feet , and on her head , a crowne of Starres , & for the rest clothed with the Sunne . Secondly , for her great capaciousnes ; for as there can be thought no place of greater capacitie , then the Empyreal Heauen , so can no creature be found of greater Charitie , then Marie . For she had an ample Womb , which was able to receaue GOD ; She had an ample Vnderstanding , which had the knowledge of al Diuine things ; an ample Affect she had , for her singular compassion on the miseries of al the afflicted . Thirdly , for her highnes and sublimitie ; for as Heauen is the highest of al bodies , so is she higher farre then al Spiritual creatures , as wel Angelical as Reasonable . Thy magnificence is raysed , that is , the Virgin Marie , to whom GOD hath shewed very great things , yea aboue al the Heauens , as wel Material as Rational , because appointed Queene ouer al Saints ; and therefore sayes of her self : Who hath wrought great matters for me ▪ who is potent ▪ and holie is his name . Which things S. Epiphanius considering , in his Sermō of the Prayses of our Ladie , breakes forth into these words ▪ O impolluted Womb , hauing the circle of the heauens within thee , which bare the incomprehensible GOD most truly comprehēded in thee ? O Wōb more ample , then Heauen , which streightned not GOD within thee ! O Womb ▪ which art euen verie Heauē indeed , consisting of seauen Circles , and art more capacious farre then them all O Womb more high and wider ▪ then are the seauen Heauens ! O Womb , which are euen the eight Heauen itself , more large then the seauen of the Firmament . So he . And S. Chrysologus thus : O truly blessed , who was greater then Heauen , stronger then the Earth , wider then the World ! For GOD , whom the world could not containe , She held alone ; and bare him , that beares the world ; yea bare him , who begat her , and nursed the nourisher of al liuing things . But yet heare what S Bonauenture sayth heerof : Thou therefore ( sayth he ) most immense Marie , art more capacious then Heauen , since whom the Heauens could not hold , thou hast held in thy lap ; thou art more capacious then the World : for whom the whole world could not hold , hath been enclosed within thy bowels , being made Man. But especially indeed is the blessed Virgin sayd to be the Empyreal Heauen , because as that same being the proper place of Beatitude , where GOD cleerly manifests himself to the Blessed , face to face : so the Wōb of the blessed Mother of GOD , was the first of al wherin GOD in a permament manner communicated to the soule of Christ our Lord , the cleare and blessed vision of himself ; since certain it is , that from the beginning of his Conception , he was truly a comprehensour ; and yet in his way , and a true viatour . Which no doubt is a singular prayse of the Virginal womb ; that , where the wombs of other women are meerly the shops of Original sinne , as Dauid lamented ( And my mother conceaued me in sinnes ) which makes one vnworthie of the visiō of GOD : the Virgins Wōb of al others should be a place for the blessed Vision , and the only first shop of Beatitude . So as wel might the Woman of the Ghospel cry out : Blessed is the Womb , that bare thee . THE EMBLEME . THE POESIE . THE Blessed Virgin , euen from her birth , Was like a Heauen without a clowd , on earth ; Where fixed Starres did shine , each in his place , As she encreas'd by merits more in grace ; Til ful of grace ( as is with starres the sky ) Gabriel salurtes . Then more to glorify This Heauen , from his , the Sunne of Iustice came , Light of the world , with his eternal flame . Lo , how the Angels from th' Empyreal sphere Admire this Heauen on earth , that shines so cleare , Contesting with their glorious Orbe aboue , And with the Seraphins in burning loue . Empyreal Heauen ! For in her makes abode The first blest Soule , that had the sight of GOD. THE THEORIES . COntemplate first , that as the Heauens in their motions commit no errour , because they are alwayes obedient to the Intelligences or mouing Angels that moue and guide them : so likewise the Blessea Virgin could slide into no errour of sinne , because she punctually obserued the Holie-Ghost , her Motour and proper Intelligence , as it were , in al things ; while being moued with such motiōs , she was carryed to GOD through feruent loue , as being the wheel of GOD , wherof Ezechiel speaks ( Which was carryed wheresoeuer the spirit went ; for the spirit of life was in the wheels ) now in praying for vs to her Sonne , now directing the Angels themselues vnto our ministerie , and then exhorting the blessed Spirits to pray for vs , Behold of what agilitie and motion this Heauen is ! Cōsider then that euen as frō heauen ; and its ●ights , we receaue al the chiefest benefits of Nature , especially the growth and prosperitie of plants , without which nothing would succeed or come to anie thing : so from this glorious Virgin-Mother we likely receaue the most notable fauours & guifts we haue frō GOD. For as the Heauen visits the earth , affording its light by day & night , by meanes of the two great torches , Sun and Moon , and millions of lesser lights , which with their influēces besides doe fructify the same , and with their sweet showers in a māner inebriate it , and coole it againe , when need requires , with dryer clowds , yea enrich it also , with gold , siluer , and precious stones : so our incomparable Ladie visits and illustrats the whole vniuersal Church with her admirable examples , and with the guifts of the Holie-Ghost inebriats the same , stores it abundantly with good works , and enriches it with an infinit treasure of al vertues : and therefore is it sayd : Thou hast visited the earth . Ponder lastly , how among al things which haue anie stuff , matter , or dimesion in them of length , breadth , or thicknes , there is no incorruptible thing to be thought on , but only the heauens ; for al mixt things , whatsoeuer they be , corrupt at last , and the Elements we see continually corrupt ; saue only the Celestial bodie , which is wholy incorruptible of its owne nature : So in like māner , whenas al the Childrē of Adam , begot according to Nature , are lyable , and obnoxious to the corruption of Original sinne ; and al women loose in cōceauing , the integritie of the bodie ; yet this Heauen of Marie , through especial grace & prerogatiue of her Sonne , was made incorruptible , according to either part , of soule and bodie : Of the soule truly , because the cōtagion and corruption of Original sinne touched not her so much as a momēt only ; & of bodie also , because though indeed she were a true & natural Mother , and cōceaued her Sonne most truly indeed , yet knew she no corruption at al , obseruing and keeping perpetually , the Virginitie of mind and bodie . How worthily therefore , is she compared to Heauen for this so strange and admirable incorruptibilitie in her ? THE APOSTROPHE . O Great Miracle of the world , or little world of miracles ; not Queene so much of Heauen alone , as the Heauen of the King of thee , Queene & Mistris of the Heauens ; thou only maister-peece of the Almightie hand ; O Diuine Throne , not second vnto anie ; Thou liuing Ark of Alliance ; and the Elder Sister of al creatures , who wast a Mother and a Virgin a Virgin , & a Mother , al in one ; a Mayden & a Nurse , a Nurse & yet a Mayden , the Mother and the Nurse of God and Man , a Virgin and a Mayd for euer . By that glorious virgin-fruit of thine , the astonishment of Angels , which so miraculously thou broughtst into the world , after thou hadst so long afforded him thy precious Womb , as a gratful and delicious Paradise of Heauen : Grant , we beseech thee , by that shower of grace in Him , which fel through thee , O mysterious Heauen , that we may come at last to that Heauen of his glorie , which he hath purchased for vs with his more then precious Bloud . THE IX . SYMBOL . THE IRIS . THE DEVISE . THE CHARACTER . THE Iris is the radiant and refulgent Bow of Heauen , that shoots but wonders to astonish the world with . It is the Thiara , or fayrest dresse of Nature , her shining Carkanet enchaced with the richest iewels . It is the Triumphal Arch of the heauenlie Numens , set-vp in triumph as a Trophey of Beautie , to allure the eyes of al , to stare and gaze vpon it . The Protheus of the Seas could neuer take so manie shapes vpon him , as the Iris diuersifyes its coulours . And for the Camelion of the ayre , she doubtles vsed no other pattern then it , to coppie forth the great varietie of coulours she assumes . This Prodigie of Nature , liues in and by the Ayre , but hath its whole subsistence in the Eye only . Open the eyes , and there it is ; but shut them vp , and it wil vanish . It is indeed the faire and goodlie mirrour of the heauenlie Intelligences themselues , which they wil gaze on , as their leasure serues them , and breake at their pleasure , if they like it not , to make them new perhaps to please them better . If the Angels would lay aside their wings , and goe afoot , I doe not think , they could haue a better way to descend by , and ascend againe , then by this Causway , paued al with iewels heer and there , and where not , al strewed with tapistries ; the Turkie ones are nothing like ; nor those of Barbarie come neere them ; while those the mothes wil eate , and time destroy their coulours , and they fade ; but these , wil last til al be quite worne out . They seeme al as made by the same hand ; they are so like ; looke what you haue to day , the same you haue to morrow . And surely no other Artizan then he that made you this , can make you such another . They say , it is a nothing in itself ; which if it be , it is a prettie Nothing , that so with nothing should make the heauens so beautiful , nay more , so rich , and al with nothing . THE MORALS . PACIS FERO SIGNA FVTVRAE . THE Scythian Tamberlan , the terrour of the House of Ottomans , had in his warres , three Ensignes : the red , the black , and white ; which he vsed to aduance vpon occasions ; wherof the white especially signifyed Peace & a reconciliation offered ; which if refused , the red , & then the black succeeded . Castor and Pollux in the Heauens , are held to be sweet , propitious , and pacifical Starres . The Halcion in time of a tempestuous storme at Sea appearing on the decks , is a comfortable , and little lesse then a certain signe of a calme and quiet Sea , wherat Mariners wil cheer vp , as no such thing had euer hapned . The Spring immediatly followes the bitter and sharp Winter ; the signes are the buds appearing then , in the tender and green twigs . When the Lyon is in his chiefest rage , and when he roars most dreadfully of al , and for anger beats himself with his tayle in meer despite , let come but a tender Virgin , by , the while , and appeare in his sight , his courage wil fayle him , & he be a Lamb in a Lion's skin . The Lion of Iuda roared then , when the Lord of Hoasts , to extirpate human kind , so let go the Cataracts of heauen , to drowne the world , with a total deluge of waters couering the earth ; when lo , the white flag was spred in the Heauens , in forme of an Iris , representing the pure and immaculate Virgin of Virgins , which made the Lion to let fal his creast , and to enter into a league with al mankind , to drowne it no more ; and therefore our Ladie herself was a true Iris , and may rightly be called , and truly is , that PACIS FERO SIGNA FVTVRAE . THE ESSAY . THE Iris or Rainebow is that goodlie mirrour , wherin the humane spirit sees very easily its owne ignorance , and wherin the poore Philosopher becomes Banckrout , who in so manie yeares can know no more of this Bow , then this , that he knowes nothing to the purpose , & that it is a Noli me tangere ; since as manie as haue mused thervpon , haue but broken their braines about it to their owne confusion . For of the one side , there is nothing of lesse being , in the whole pourtrait of Nature , being framed of a goodlie Nothing , diuersifyed and diaperd with false coulours , dressed-vp with a feigned beautie , the matter nothing , its durance a moment . It is a Bow without an arrow , a bridge without a Basis , a Crescent not encreasing , a phantasme of coulours ; a Nothing , that would faine shew to be somewhat . And yet is this rich Nothing a miracle of beautie , among the fairest things of the world , which being compared thervnto , are euen as nothing . Would you haue riches ? The whole Bow is nothing els then the carkanet of Nature , enameled with al the precious Iewels she hath ; some are Pearls , others haue the sparcle of the Diamant , the flames of the Carbuncle , the twincle of the Saphir ; I should say rather it is the maister-peece , wherin Nature had embrodered al her rarest stones , and placed the richest peece of her treasures , which she can seuer at her pleasure : It is the Collar of her Order , her chaine of pearles , and the fairest of al her Cabinet , wherewith she decks herself , to please her Spouse , the Heauens . Good God! what a goodlie Nothing is this , if it be no more , that carryes such beautie and riches with it ? It is said , that great High way of milke , which appeares in the heauens , was the way of the Gods , whē they went vnto the Cōsistorie of Iupiter ; but it is a fable : whereas I should think , that were there any ordinary way for the Angels to descend down vnto the earth by , or for men to mount vp to heauen , there could be no fayrer thē this Bridge alwayes tapistryed , and paued with so bewtiful stones . THE DISCOVRSE . GOD himself takes such complacencie in the Rainebow , that when he is in the highest point of his iust choler , if he cast but his eye thervpon , he is suddenly appeased . I wil looke on my Bow , and wil remember &c : sayth he . And no maruel surely ; since the Bow , he regards so much , is the Symbol heer of his deerest Mother , the Incomparable Virgin. Let vs see then , how this heauenlie Bow deciphers the Queen of Heauen , this mirrour of Nature , and the astonishment of man-kind . The Generation and extract of anie thing discouers it most . This Iris then or Raynebow , is caused by the reflexion of the Sunnie beames , vpon a lucid clowd , concaue and waterish . Clowdes are engendred of the marine vapours or exhalation of the seas , where the vapoural parts of the Ocean are attracted by the vertue of the Sun ; which conglomerated togeather , engender a clowd , when the brackishnes of the Sea-water is turned to sweetnes . And so was our Ladie a true clowd , since in her were found these marine vapours , that is , incredible tribulations , bitter and brackish of themselues , though to her made sweet , through the force and vertue of Diuine Loue. The Sunnie beames therefore , that is , the grace of GOD being a ray , as it were , of the Diuine Essence , reflecting on the purest Virgin , a lucid clowd , concaue and waterish , produced the Iris or Rainebow in the Hierarchie of the Church , as in the firmament of the Heauens ; and therefore called the Iris or Celestial Bow , a signe of the Reconciliation of GOD with al mankind . She was concaue through humilitie , and therefore very apt to receaue the rayes of the Sunne of Iustice , the influence of Diuine graces ; as she was waterish no lesse through compassion and pietie , because her hart was a Spring , and her eyes as continual-standing pooles of teares . A bow commonly hath a string , is bent with an arrow in it , and hath the horns conuerted towards vs , as menacing the Foes . Our Blessed Vigin is a Bow indeed , but without the string of seueritie , because most iust ; and without menaces and feare , because most sweet ; and hath two horns withal , to wit , Grace and Mercie , which she holdeth towards vs ; while grace she affordeth to the iust , and mercie to sinners , and is therefore called the Mother of Grace , and Mother of Mercie . Aboue al , the Rayne-bow hath its proper subsistence in coulour , which it seemes to borrow ( as Bede sayth ) of the foure Elements . For , of the fire it contracts a ruddie coulour ; from the water a Cerulean ; from the ayre , the coulour of the Hyacinth ; and from the earth , the green it hath : al which seeme spiritually to be found in our Celestial Bow , the Incomparable Ladie ; for red she was , being wholy inflamed with the fire of Diuine loue , which she tooke from the Diuine fire , God being our consuming fire : a fire indeed , that burns and consumes others , but not her ; because although she were a bush , and burning too ; yet incombustible . She might borrow that coulour likewise from her dead Sonne , as he lay on her lap , being taken from the Crosse , al bathed with his precious Bloud , which mixed with her faire complexion , might wel appeare like to flames , in our heauenlie Iris. She had the Cerulean , which is the coulour of the Sea , because she is properly the Starre of the Sea , and hath therefore a great correspondencie with that liquid Element ; and through meer compassion , was become , as it were ; al liquid , according to that of the Psalmist : My hart is become as dissolued or liquifyed wax ; as wel for the abundance of teares she was wont to shed , as the puritie of her mind , which made them so limpid and cleare . She had thirdly the coulour of the Hyacinth ; which she tooke , as from the ayre ; since al her conuersation was in the ayre , as it were , abstracted from the earth , or terrene cogitations . She was wholy as the Bird of Paradise , which hath no feet to touch the earth with ; & from the time that her Sonne ascended to heauen , from the mount Oliuet , she could do nothing but cast vp her eyes thither-wards ▪ and so powerfully perhaps contracted that coulour ▪ through the vehemencie of her attention , and application to that object , til her Assumption haply , when she left it by the way in her Bow , to remayne for euer , as a signe of her puritie . But now to conclude with the green , which she tooke from the earth , what might it be , but a continual Spring of al Graces and Vertues , which she practised on earth ? Looke into a garden , in that season of the Spring ; and whatsoever your eyes can behold truly delicious there , in the greennes of the plots and arbours , both open and close , and in the green-sword allies and bancks ; your vnderstanding shal be able to paralel and find-out her vertuous conuersation on earth . For if you consider her green walks , they were al as streight , as garden-walks ; for streight were the paths of her whole life . If on the arbours , you shal find her continually in her closet ; her plots were nothing els , but how to become more gratful to her Sonne , her Spouse , her Lord ; and those alwayes new & euer green ; so as in the garden of her mind , was a perpetual Spring to be seen of al vertues , while she liued amongst vs : no maruel then , the green was so dear vnto her , to be put into her bow . THE EMBLEME . THE POESIE . FRom heauen the Father viewes his Sonne below Vpon the Crosse , as on a clowde a Bowe , When vapours from the earth exhal'd arise . The Mother likewise sees with mourning eyes Her Sonne al black & blew , pale , wan , & red , Green with a crowne of thornes fixt on his head . Al which reflect , & by reflexion die The Mother , like a Raine-bow in the skie . To her for mercie when the Sinner sues , The Sonne his Mother as a Raine-bow viewes , That pleades for mercie , to her Sonne appeales , Who signes the Pardon , and his Wounds are Seales . THE THEORIES . COntemplate first , that if Nature be able to frame so rare a peece of workmanship as the Rayne-bow ; and that no wit of man can truly comprehend the reasō of its forme and figure , with the admirable diuersitie of coulours in it , so as among her other works most choice and rare , the same is accounted as a cheef miracle in Nature , in the visible Heauens : I imagin the while , what GOD himself is able to doe in his works of Grace , being disposed , as it were , to vye with Nature in framing an Iris likewise , in this Heauen of Heauēs , to astonish not Mortals only , but the Angels and blessed Spirits themselues , better able to iudge of the diuersitie of coulours in her , to wit , the mysteries and graces , wherewith he hath adorned her . Consider then , that as the Rayne-bow of it-self is no more then a meer Meteor in the ayre , if it be so much , whose whole luster it takes from the Sun , and vanisheh as soone as he is either in a clowd , or hath his aspect some other way , since it is wholy of him , and so of him , as without him it is nothing : So our Incōparable Virgin-Iris , whatsoever she was of herself , she esteemed as nothing , not so much as a Meteor , as it were , in the Celestial Hierarchie of Heauen , attributing al to the Sun of Glorie reflecting his rayes so powerfully vpon her , to make her appeare so glorious as she doth , the most refulgent Bow , or Carkanet of Heauen , the delight of the Angels , and the gracious signe of Reconciliation to Mortals with her onlie Sonne , the Sun of Iustice , whose she is wholy , and euer was . Ponder lastly , how as the Rayne-bow of itself , is nothing els , but exhalations and vapours extract from the Seas , and drawne-vp into the ayre , by the heat of the Sun. So this Iris is the Quintessence , as it were , extracted from the Sea of the generation of Adam , through particular fauour and priuiledge of the Sun of Iustice , to become first a light clowd , that is , capable of Celestial rayes ; and then being concaued through humilitie , to beare him in her womb , and to haue the forme of a Celestial Bowe , enriched with such diuersities of al Graces . THE APOSTROPHE . OH specious Iris ! Hand-mayd of the Sun of Iustice , in thine owne account ; and yet esteemed of al the world besides , the glorious Queene of Heauen , and placed as a radiant Iris or Anckour of our hope and reconciliation to GOD thy Sonne , whose vnbent Bow thou art , sure Signe of Peace . Ah then ! shal I alwayes liue thus ? Shal I alwayes walke the labyrinth of the fraylties and inordination of my soule , for want of a Clue to guid me forth , and to leade me vnto the true loue of my GOD , the only Louelie and Amiable aboue al louelie and amiable things ? Shal I alwayes walke thus , by the brinck of Hel , vnrulie , unmortifyed , curious , sensual , and vayne ? O my most deer Diuine Mother ; guard me with the bow of thy safeguard and protection , and make intercession for me , O thou proclaymed Happie through al nations ; heare my desires , haue pittie on my teares , let my sights mount vp vnto thee . O receaue them , I pray , most gracious and auspitious Iris of the Empyreal Heauens . THE X. SYMBOL . THE MOONE . THE DEVISE . THE CHARACTER . THE Moone is the Dowager , and Queen-Regent of the Firmamēt , that rules that Monarchie by turnes with Titan her brother , with this happines aboue him , that his gouerment ouer some of his prouinces is found too hot & intolerable , & held as tyranous ; but hers more benigne & sweet ouer al. She is so good , as she seems to spend her whole demeanes vpon the poore & indigēt . And as she is charitable to al , she is euē prodigally profuse of the treasure of her influēces of on her neerest kin about her , especially Tellus her Sister , more necessitous then stands with her gentle breast , to see her in ; and therefore as made for her alone , she seemes to apply herself to her only . And to the end she may stil haue to giue , she is stil borrowing from her elder Brother new and fresher lights , from the rich Magasin of his greater splendour ; wherof she spends so fast , as she is often forced to breake and become Bankerout , and as often by her Brother set aflote againe , with a new stock , as brisk as euer . She holdes besides very faire correspondences and good intelligence with the Seas , and those so good , as neuer fayle without some prodigie or other . They vse to taxe her of inconstancie ; but they doe her wrong ; for She is constant stil , in that inconstancie of hers , they charge her with ; how then inconstant ? The spots they note her for , shew but how good a glasserepresentatiue she is , that so figures something , which they cal a Man , which I scan not heer . She is faire and beautiful , & yealds to none but to the Sun , and that for reuerēce , and good respects . She is a great riser in the night , which she doth to good purpose , stil obliging the whole world through manie fauours . She is indeed the precious Diamant of the rest of Starres , cut round of the larger size , and sometimes Crescent-wise , as she is pleased to communicate herself , & take away the veyle before her face . THE MORALS . BENIGNA ET FACILIS . THe Children of Israël indeed , though they acknowledged GOD for the Authour and Creatour of al things , yet not to be dazeld with his glorie , were stil calling vpon Moyses to speake to them , and not the Lord. The Kings of China are neuerseen to their Subiects , but negotiate their Royal affaires by the trustie hands of their Eunucks about them ; and they dispense his fauours heer and there according to his mind . By them giues he audience to Embassadours ; and by their hands , receaues the presents , suits , and requests of al ; and giues dispatches by them : and so his Subiects doe more sweetly tast his benignities and fauours , and seeme more freely to communicate with him . The Vnderstanding or Reason hath the common Sense for chief dispenseresse , and the Executiue powers for ministers , while al things are not done immediatly by himself . Tyberius had Seianus as it were his right hand . He that would haue a fauour at the hands of Alexander , would apply himself streight to his deerest Ephestion , and he was sure to haue his suit . Yea the great S. Peter himself , how great soeuer in his Maister 's fauour , would stil be pulling of S. Iohn by the sleeue , to put forth his doubts and his requests to his Maister for him . And the great Assuerus had his gracious and benigne Hester alwayes by his side ; who did nothing but communicate the Prince's fauours to his people with a pious and prudent hand . This was the Virgin-Mother right , to our great Assuerus indeed ; & therefore is she heer most truly and aptly stiled : BENIGNA ET FACILIS . THE ESSAY . THE Moon of al others , is a Planet the neerest to the earth , and most familiar with it . It is the Sun of the night ; her course and decourse neuer fayles ; her glasse is cleer according as she lookes on the Sun ; and sometimes do we see but a certain list , as it were , and Crescent of Siluer ; sometimes it waxeth againe , and makes a demie O or half circle , & then growes it to be wholy orbicular and round ; her Argent is alwayes dimmed , with some shadowes and certain obscurities , that seeme to fashion a face with them . She supplyes the defaults of the Sun , and often shines in fellowship with him , and mingles her rayes with his , euen at midday . The simplicitie of Painters heerin is discouered , in that ordinarily painting her in companie with the Sun , they make her horns , to looke to the Sun-wards ; wherein truly are they quite mistaken ; for the back is it , which is turnd to the Sun , and not the horns ; for she hath no claritie in her , but that which she borrowes of the Sun , presenting him in lieu therof , her mirrour and glasse to looke vpon . She is the Sister of the Sun ; and , as I sayd before , the Sun of the nights , which pearceth the thicknes of their darknes , with her siluer rayes ; somewhat moyst , and sweetly cōforting the tediousnes of them , being otherwise gloomie and dark of themselues . A Starre she is , that liues but of loane , and hath the visage alwayes vpon change : She is the Mistris of the Sea , the Queen of the Night , the Mother of Deawes , the sweet Nurse of the Earth , the Guide of Mariners , the Glasse of the Sun , the Companion of his trauels , the Guardian of his light , and Depositariā of the day and treasures of the heauens : the second Glory of the firmamēt , the Empresse of Starres , & Regent of this world beneath , where she hath her iurisdictiō & demeanes . She marks-out the months and yeares , and the ages , as they runne , and through her sweetnes tempers the burning heats of her brother the Sun. When she is diametrally set vnder the Sun , & interposed between him and the earth , she ecclipseth him , and robs the earth of the beames of the Sun ; and the shadow of the earth of the other side being cast ouer her , ecclipses her , and suffers her not to enioy the Sunnie rayes : but the point of the shadow of the earth , not mounting neere so high , makes no ecclips at al in the other starres . THE DISCOVRSE . NOw what may this Moon denote and signify to vs , but the glorious Queene of Heauen ? For she is al faire as the Moone : She is , as the Moone , ful in her dayes : and a perfect Moone , because Her Throne as the Sun in my sight , & as a perfect Moone for euer . She is a Moon therefore , yea farre more beautiful then the Moon euer was , or euer like to be . For as the Moon indeed hath her light borrowed , very gracious to behold , but none of her owne , being meerly a light reuerberated frō the Sun : So the Virgin truly , though her light be borrowed , and none of her owne , as simply hers , yet hers it is indeed , though borrowed of her Sonne , the Sun of Iustice , as daughter of the King. For al the glorie of the King's daughter is within her &c : not outwardly only in the voice of people , alwayes doubtful , euer vncertain , for the most part vndeserued , and of little subsistence and permanencie , but intrinsecally in her most certain , meritorious , and for euer . Besides , the Moon hath her light often ecclipsed , and looseth wholy her light for a time ; but the blessed Virgin , though she seemed to be ecclipsed , through the vehemencie of her sorrow , when she saw her Sonne so shadowed by a clowd , in the time of his Passion , yet for her cōstancie of fayth she could not be ecclipsed so , as to despaire of his Resurrectiō . I wil not cease vnto the end of the world . Wel might the Apostles fayle at that time , but Marie neuer . Moreouer as the Moon is variable and subiect to changes , in the light it affords to Mortals ( an argument accounted of weaknes of brayne , while the foole , as the Wise-man sayth , is changed as the Moone ) let vs see , what chāges & mutabilities they are . One is of the mind , which is often moued through diuers affectīons ; another in the bodie , which is subiect to manifold alteration and corruption ; an other of fortune , because temporal things are alwayes a flowing or ebbing , a flux or reflux , the losse of guilt and offence which is in sinners , who alwayes are sliding from vice to vice . But our Ladie hath al these changes and mutabilities vnder her feet , since the Moon indeed is placed vnder her feet ; while she alwayes retained the constancie of her mind , and Vow of Virginitie ; she put on the glorie of Immortalitie on her bodie ; she trampled al terrene and temporal things vnder foot ; and lastly through a singular prerogatiue was euer priuiledged from sinne . Furthermore , the Moon hath her light al speckled ouer with little spots : but our blessed Ladie had no blemish or spot at al , either in her thoughts , because alwayes pure and immaculate ; or in her bodie , because Angelical . Thou art wholy fayre , my friend , And there is no spot in thee . I say , most fayre in cogitations , affections , and intentions ; and spotles in al. Oh beautiful Moon , transcending anie heauenlie Planet or Starre in the Firmament , as farre in dignitie and excellencie , as so heauenlie a Ladie and Queene of Heauens can surpasse her Rational , Sensible , or Insensible subiects ! The Moon is sometimes wholy obscure , sometimes wholy lucid and bright , and sometimes partly obscure , and partly resplendent ; wherin it resembles the Virgin right . For the Moon , as S. Augustin sayth , is obscured either when it is vnder a clowd , or when ecclipsed , or when renewed , as in the new Moon : So the blessed Virgin in this world , was thrice or three manner of wayes obscured . First , through her excessiue humilitie , which was a kind of obscure clowd , that ouershadowed her brightnes or splendour in the eyes of the world . Black I am but beautiful ; as if she had sayd : I am outwardly black through humilitie , but inwardly beautiful in grace and maiestie . Secondly , through acerbitie and bitternes of sorrow ; and this in the Passion of her Sonne , as I sayd aboue , where she suffered an ecclips in the vehemēcie of her greef . The Sun , that is to say , Christ , shal be turned into darknes through death ; and the Moon , to wit , the blessed Virgin , into bloud , that is , into dolour . And thirdly , through corporal death ; for then became she obscure in a sort , when her soule departed frō her precious bodie so obscured , as it were to become a new Moone againe in her Assumption ; and then indeed was she a moone most perfect for euer . Secondly this Moon of ours , was wholy lucid , in her Assumption , because she was glorified in soule and bodie , and receaued there her double Stole ; and likewise shines vpon vs , with her infinit fauours and graces , which she dayly sends vs. For then indeed as the Moon is wholy bright and lucid , when she shines in the beginning , midst , and to the end of the night : by which night is tribulation both signified and vsually vnderstood : And as some Saints there are , who help the afflicted , in the beginning of the night as it were ; others , who suffer men to fal into tribulation , and to be tempted , in the beginning and middle , but help and succour them at the end : the blessed Virgin shines with her fauours vpon the distressed , as wel in the beginning , in affording courage ; and in the midle , in giuing perseuerance ; as in the end , in placing the crowne on their heads . This is she , when others fayle , who neuer fayles ; whom other Saints for sinnes iustly forsake , she neuer leaues ; and while others seeme to subtract their suffrages , she alwayes helps . Thirdly , this Moon was partly lucid and partly obscure ; and this truly in the Passion of her Sonne , where both she was obscured , and yet gaue light ; obscure , through intēse sorrow , yet lucid by most firme Fayth . For as whē the Sun is ecclipsed , the Moon being opposed between vs & the Sun , appeares wholy obscure : so when the Sun of Iustice suffered ecclips at his death , the blessed Virgin became wholy dark , that is , quite ouercast and ful of sorrow ; And yet notwithstanding she shined euen then likewise , because she kept the light of Fayth vnextinguished in her . Her light shal not be extinguished in the night . Surely two Heauēs there are , which yet neuer lost their light , nor euer are like to doe : to wit , Christ for one , who neither with death did forgoe the light of his Diuinitie , but his Deitie was both with his bodie in the Sepulcher , and with his soule in Limbus : and his Mother the other , who neuer lost the light of grace and fayth within her . THE EMBLEME . THE POESIE . THe Empresse of the Sea , Latona bright , Drawes like a load-stone by attractiue might The Oceans streames , which hauing forward runne Calles back againe , to end where they begunne . The Prince of darknes had ecclipsed Eues light , And Mortals , clowded in Cymmerian night , Were backwards drawne by Eue , as is the Maine ; ●T was only Marie drew to GOD againe : 〈◊〉 chast Diana , with thy siluer beames , Fluse & reflux ( as in the Oceans streames ) ●Tis thou canst cause , O draw ! and draw me so , That I in vice may ebbe , in Vertue flow . THE THEORIES . COntemplate first , that if the Moon being so faire , beautiful , and perfect , be so accounted of Mortals ; and for the manifold influences and fauours , which she continually imparts to creatures , be held in so great veneration , as to share in their opinion with the Sun himself , in the gouerment of the world , whom the Paynim Gentilitie holds to be a GOD , and her Brother , and she his Sister , notwithstanding she hath yet so manie blemishes , defects , and spots appearing in her , who can except against the Churches deuotion , in so magnifying our Ladie , who is truly so faire , beautiful , & perfect indeed , without any the least blemish , or spot in her ; & so beneficial withal , as to communicate her graces vnto vs in a far higher nature , and those in a measure so immense ? Or who can tax vs , for stiling her the Queen of heauen , who is not only the Sister , the Friend , the Doue , and beautiful Spouse of the Sun o● iustice , but euen his most immaculate Mother , the fountain of al her prerogatiues besides ; when especially we afford her no more honour , then may worthily be due to a meer creature ? Consider then , that as in the opinion of such as hold the Moon encreasing to haue her horns directed towards the rising of the Sun ; but decreasing , or being in the wayne , to haue the horns pointing to the setting of the Sun : So our heauenlie , Angelical , and spiritual Moon , the Incomparable Virgin-Mother , had certain addresses and preparations , of humilitie and Virginitie , wherewith she disposed herself , to embrace her Sun in her armes , in the morning of his birth , as he lay in the Crib : And at his setting againe , that is , at his Passion , regarded him with two other horns as it were ; to wit , with the sorrow she had for his death , of the one side ; and the ioy , she receaued of the other , for the Redemption of the world . Ponder lastly , how though the Moon , while it is iust ouer the earth , and the Sunne in oppositiō thervnto , in a right diameter beneath the same , is shadowed , obscured , or ecclipsed : Yet our mystical Moone , when Christ , our true Sun indeed , descended and abid in hel , which is vnder the earth , and our Moon remayning there ouer it , lost not the light of Fayth , of his present Resurrection ; for that the shadow of the earth , that is , the infidelitie of terrene things , could not ascend vnto her , whereby the darknes of Infidelitie comprehended her not . THE APOSTROPHE . O Empresse of the world , Ladie of the Vniuers , Queen of Angels , standing in the Moon , and crowned with Starres in Heauen by God Almightie ; most wise , most good ! Oh regard me , I beseech thee , from the top of the heauens with thy sacred influences from thence ; and haue pittie vpon me most miserable wretched sinner in al points . Present , O sacred Virgin-Mother , al my pouerties to GOD , al my perils , al my miseries and necessities , to thy Sonne . For so wil he take pittie on me , and open his hand , and afford me his Benediction , through thy gracious intercession . This grant , I beseech thee , most radiant and resplendent Moone , who shinest in heauen , and shal for al eternitie , THE XI . SYMBOL . THE STARRE . THE DEVISE . THE CHARACTER . THE Starres are the glittering lāps of Heauen , set vp as so manie lights , in the close or vpper seeling of the ample Theater of the world . They are as sparckling Diamants strewed in the Firmament , to entertaine the World with , as a goodlie maister-piece of the great CREATOVR . They are the siluer Oes , al powdred heer and there , or spangles sprinckled ouer the purple Mantle or night-gowne of the heauens : the seed of pearle , sowne in the spacious fields of the Heauens , to bring forth light . Haue you seen a statelie Mask in Court , al set round , and taken vp with a world of beautiful Ladies , to behold the sports and reuels there ? Imagin the Starres then , as sitting in the Firmamēt , to behold some spectacle on Earth , with no other light then their owne beauties . If that great Pan they speake of , were that man sitting in the Cabin of the Moone , the Starres would be his Sheep and lambs , feeding in those ample downes of heauen ; which not appearing by day ( their proper night ) you must suppose to be lockt-vp in their folds for feare of those Beares and Lions in the Welkin . As Cinthia in the Heauēs is euen the very same that Diana is in the woods and forests , the Starres by cōsequence are her Nimphs , who encompas her about , and dāce the Canaries in her presence , while so they seeme in twinckling to dance and foot-it in the same place . They are extremely giuen to mortification , and to a strange annihilation of themselues ; that being so great as they are , they appeare to be so litle in the eyes of men ; yea manie of them , are so passionatly addicted to it , as they appeare not at al. They affect equalities amongst them ; and be anie of them neuer so great , they wil shew to be no greater then the rest . Their greater height and eminencie in degrees swelles them not a whit or puffs them vp , but diminisheth their creasts , and abates them rather . In fine , they are a happie Common-wealth , deuoyd of enuie or ambition ; where wel may you heare of coniunctions of Houses , but no iarres and discords amongst them , that euer I could heare of . THE MORALS . IN ITINERE PHARVS . WHEN Theseus was puzled and entangled in Minos Labyrinth , he found the twist of Ariadne to deliuer him thence . The little Bird with the red breast , which for his great familiaritie with men they cal a Robin , if he meet anie one in the woods to goe astray , and to wander he knowes not whither , out of his way , of common charitie wil take vpon him , to guide him , at least out of the wood , if he wil but follow him ; as some think . This am I sure of , it is a comfortable and sweet companiō , insuch a case . It is the manner in al countries likely , in doubtful wayes especially , where they seeme to crosse one another , to set vp Pillars with hands , directing and pointing this way or that way ; and you wil not beleeue , what comfort it affords to wearie Pilgrims , whose euerie step out of their right way , is a greeuous corrasiue to them . The Kings had a Starre , as companion in their pilgrimage , to the Crib . And the Pastours of the Church , are as so manie Starres , to leade their Sheep , and to guide their subiects in the pilgrimages of their owne saluation . When the hauens are crooked and perilous to passe to and fro , the publick care of common safeties , in the night especially , prouides some burning torch or other , vpon some turret-top , to admonish the Marriners , where they are , and fayrly to guide and direct them into the wished port . This same prouision hath the Wisedome likewise of the great CREATOVR found out , to comfort and direct vs , no lesse , in the open Seas , exposing a certain Starre among the rest , as a sure and infallible Pharus : But more truly and abundantly farre , in ordaining the Incomparable Virgin Marie , his blessed Mother , to be our Starre in the dangerous and tempestuous Sea of the world ; and therefore is heer very truly sayd in the Motto : IN ITINERE PHARVS . THE ESSAY . THE Starres , as sowne vp and downe the Heauens , are the thicker and massiue parts of Heauen , certain Buttons of Crystal as it were , which serue as a grace and entertainment to Heauen . By these siluer channels , Nature distills her influences vpon vs , and insensibly distributes fauours . They are the eyes of Nature , which without cease serue vs as a Court-of-guard for watchfulnes ; the Iewels of Nature , wherewith ordinarily she dresses herself , Sometimes they send forth their fire & rayes ; sometimes they ecclipse their beautie , and strip themselues of al refulgence . There are some , who can punctually tel you , the course and trauails of the Starres , their aspects , their encounters , and their fruits ; the marriages and diuorces of the Planets , their defects and ecclipses , their risings , their settings , their ascēdants , their coniunctions , and the whole ●economie of the Heauens . For the swiftnes of their motions , it is a thing almost incredible , what they write , that one Starre in the firmament , should goe 200000. Italian miles in a minute of an hower ; so as neither the flight of a bird , nor force of an arrow , nor the furious shot of a Canō nor anie thing of the world , can approach or come neere the imaginable swiftnes of these Starres ; bus yet most true , Besides al this , there is no Starre , thahath not a particular vertue with it , though vnt knowne to vs. The clowded Starres cause infallibly rayne ; others , frost ; some , snow ; others shead abundant deawes ; some sow their hayle ; others open the mouth and gates of the winds ; others fold the world in clowds ; others send downe mistie fogs ; and others contribute to the production and generation of Minerals ; and when the Sun and the Canicular Starre are in coniunction , and match togeather , the world burnes with outrageous heats . It is a dreadful thing , to consider the greatnes of these Starres , their distāce in the Heauens , and the inexplicable swiftnes of their courses and reuolutions . You shal haue a Starre which shewes no bigger then a crowne , that is a ●15 . times greater then the earth . Goodnes of GOD ! Who would imagin this beautie , to see such a Boule of Cristal al of fire , to cast downe here beneath a thousand benedictions on the earth , by meanes of its rayes , and the sweetnes of its influences ? THE DISCOVRSE . THvs farre then of Starres in general ; which being thus decyphered , may seeme , as so manie glorious Suns , in the Firmament of the Heauens , but are indeed as the Common-people of that Celestial Citie and Kingdome , compared with the Sun himself , sitting in the midst of Planets , as the King of Heauen , to whom al the rest of Starres make vp a Court ; among whom , as a choice Hester , is one especially selected by that great Assuerus of Starres , to cast his most amorous glances and fayrest influence vpon . This happie and auspicious Starre is knowne and called by diuers names , according to the offices she discharges in the great Assuerus his house . For first is she stiled by the name of Venus , not as the Goddesse of Loue , which the Poets feigne , but for that she disposes them to loue , whom she lwayes , and exercises her vertues on . Secondly , she is called the Morning-Starre , because she shewes and declares the Morning now at hand , and euen begins the same herself with her burning torch , to glad the world withal , who then begins to shake off sleepe , and disperse the mistie vapours , which so long had shadowed & clowded ouer the Gemell Starres or Eyes of the Microcosmes of men . Thirdly , they cal her Lucifer , in that her light exceeds so much the other Starres ; so as wel she may be sayd , the Hester of thē al. And fourthly , she is tearmed the Hesperus , for as much as she respects the ensuing night , and greatly illustrats the same with her more then ordinarie splendour and light ; so as she glads the world therewith , & drawes al eyes to gaze vpon her . Such is this special Starre indeed , the glorie of the Heauenlie Orbs ; but loe , we haue another Starre in hand , dwelling in the vpper Region of the Empyreal Heauens , that greatly symbolizes with this ; but as farre exceeds it ( Analogically speaking ) as the great Assuerus , Sun of Iustice , excelles the same of this our Firmament ; or as much as this same Firmament itself , where GOD eternally raignes in his Empyreal and Celestial Court : to whom , I say , these seueral titles may aptly agree , according to these other things , which are sayd of her : I am the Mother of faire dilection , & of feare , & of knowledge , & of holie hope . This Starre is the blessed Virgin , that may wel be tearmed Venus , because she enflames mens harts with Diuine loue ; and therefore is sayd to be the Mother of faire dilection . Then the Morning-Starre ; for that she is the beginning of a new life ; as the morning is the commencement of the ensuing day , and therefore , of feare . For feare is the beginning of grace and of a new life ; according to that of the Psalmist : The feare of GOD , is the beginning of wisedome . Againe , she is sayd to be the Lucifer , for that she giues the beginning of Diuine knowledge , and so is the Mother of knowledge ; And lastly Hesperus , since she so piously regards and illumines sinners , who are in the darknes of wickednes and sinne ; and for that cause is fayd to be the Mother of holie hope . She is likewise called the Morning-Starre , because appearing to Mortals , she is the most certain and infallible signe of the approach of the day of grace , and rising of the Sun of Iustice . This Starre besides is called the Starre of the Sea ; and that most fitly , if Philo most skilful of the Hebrew tongue be worthie to be beleeued , to whose interpretation Beda assents , and the Doctour S. Bonauenture in his Glosse of the Blessed Virgin ; yea the Catholick Church , while she sings the Aue Maris stella , and againe Stella Maris , succurre cadenti . And truly , if Stella be sayd of stando for its stabilitie and immobilitie , then needs must Marie be a Starre , whose firmitie & stabilitie in good , is known to be such , as she neuer stept a whit frō the wil of GOD ; which to no other creature once of riper yeares was yet afforded , since ( as the Apostle S. Iames sayth ) We haue al offended in manie things . But for the glorious Virgin , as S. Bernard Sayth , She was a Starre , because that as the Starre sheads its rayes without corruptiō , so she powred forth her Sonne without impeachment of her Virginitie ; And as the Starre thereby looses no light : ●o the Virgins Sonne empayred not the light of her integritie anie wayes . Reade but S. Bonauenture in his foresaid Glasse , and he wil tel you , how fitly the Virgin heer bears the office of the marine Starre . For it is read ( sayth he ) and true it is , that the custome of Marriners is , that when they determine to sayle vnto some land , to make choice of some one Starre , by whose signe they may be lead without errour into that part they desire to arriue vnto . And such truly is the office heer of Marie our Starre , who directs the Marriners through the vast sea of the world , in the Ship of Innocencie or Pennance , to the shore of the Heauenlie countrey . And not vnlike to this , Pope innocent writes , being cited likewise by the sayd S. Bernard in the same place . By what helps ( sayth he ) may ships among so manie perils arriue at the shore of that Heauenlie countrie ? Surely by these two , that is , through the Wood , & Starre , to wit , through fayth of the Crosse , and vertue of that Light , which Marie , that Starre of the Sea , hath brought vs forth . Now therefore as that Starre guides and directs the saylers to their port : So this blessed Virgin is worthily called the Starre of this tēpestuous Sea of the world , while in the midst of the stormes of this life , she lends so her light to such as sayle to heauen-wards ; and through her example and patronage continually directs them to the Hauen of the Heauenlie countrie . Which S. Bernard knew wel when he sayd : This is the glorious and renowned Starre very needfully raysed vpon this great and spacious sea , shining with merits , and illustrious in examples : if the winds of temptatiōs arise , if thou lightst vpon rocks of tribulations , if thou beest tossed by the waues of pride , & hoysed vp with the surges of ambition , looke on the Starre , cal vpon Marie , let her not depart from thy hart , let her not depart from thy mouth ; And sayth presētly thervpō : In following her thou strayest not ; imploring her , thou despayrest not ; in thinking on her , thou errest not ; while she protects , thou fearest not ; thou art not wearie , while she guides ; and she propitious , thou landst securely at the part ; and shalt find in thy felf , how worthily it was sayd : the Virgins name was Marie . THE EMBLEME . THE POESIE . THe glorious Sunne withdrew his beames of light ; My sinne was cause : So I in dismal night Am sayling in a stormie dangerous Maine ; And ere the sunne ( I feare ) returne againe , Shal suffer shipwrack , where the fraite's my Soule . My onlie Hope 's a Starre , fixt neere the pole , But that my Needle now hath lost its force , Once touchd with grace , and saile out of course . Starre of the Sea , thy sun hath giuen thee light ; Til he brings day , guide me in sinnes dark night . I seeke , what Sages heertofore haue donne , Guided by thee a Starre , to find the sunne . THE THEORIES . COntemplate first , that howbeit a Starre be sayd , by many degrees to be greater then the Earth , yet seemes it to be but a spangle or fierie point only in that immense and vast vault of the Firmament . So likewise the Blessed Virgin though she be the greatest Starre in the Heauenlie Hierarchie , yet thought she alwayes humbly of herself ; and seemed the least & meanest of al the Daughters of Hierusalem , while she liued on earth . For she was humble in mind , in word , & fact : in mind , because she euer preferred others before herself ; as Ioseph : Thy Father and I with heauines haue sought thee ; In word , because she called not herself the Mother of GOD , nor Ladie of the world , nor Queene of Heauen , but the handmayd of CHRIST , when she replyed so : Behold the hādmayd of our Lord ; and agayne . He hath regarded the lowlines of his handmayd ; And lastly in fact , because that after she was now become the Mother of GOD ; she made herself the handmayd of Elizabeth , when she ministred to her for three months togeather that she remayned with her . Consider then , how this Starre of ours is as the Pole - Starre or axeltree of the Firmament . For as the whole circumference of the lesser Starres encompasseth the Pole , and the wheel enuirons the axeltree round : So is the whole Firmament of Saintlie and Angelical Starres , about this singular & soueraigne Starre , that is , the whole Celestial Court of blessed Spirits , wheele , as it were ; and beset the Virgin round , because they encōpasse & enuiron her about as the Queen & Ladie of thē al , according to that which the Church sings : Like the dayes of the spring-time doe the flowers of roses & lillies of the vallies beset her round , that is , the Orders of Confessours and Virgins ; and the Prophet sayth : The Queen stood at thy right hād , in a garmēt al of gold with varietie beset round . For the Saints are a certain robe or garment of the blessed Virgin , adorning her richly indeed like a Ladie or Queen , where the Apostles afford the embroderie of gold ; Martyrs , the ground of scarlet , Confessours , Saphyrs and Emeralds ; and the Virgins , the Orient Pearls and Diamonds . Pōder lastly , that as this Starre is moued most swiftly by the motion of its Superiour , to wit , of the vpper firmament or chief Mouer , because it dayly carries it about the world ; but moues most slowly of its owne motion , for that they say it moues but one degree in a hundred yeares . So the blessed Virgin , our delicious Starre , moued neuer of her proper motion , but through the motion of her Superiour , to wit , the Holie-Ghost ; for as much as moued by the Holie-Ghost made she a vow of Chastitie , and kept her virginitie inuiolable , and that perpetual ; moued by the Holie-Ghost , she gaue her assent to the Conception of the Sonne of GOD in an instant ; being moued to goe to serue her Coseu , presently she climbd the mountains ; being moued ( so great with child , and neer her time ) to goe to Bethlem , she went her wayes ; and lastly moued to returne againe , immediatly she returned . Behold how she moued not of herself , but meerly of the Holie-Ghost , which was within her , and guided and directed her in al things : for other motion in moral actions had she none . THE APOSTROPHE . O Glorious Starre ! O Mother of mercie ! we haue heard , thou art ful of grace ; and grace is it which we haue need of . O ful of grace ! O radiant Starre ! we , who are thy humble Suppliants , present our selues before thy Sonne , great King of Israel , with sack cloth on our back , ashes on the head , and cords about our necks , confessing our offences in thy sight , that by thy meanes , we may obtaine pardon of them . Look toward the North heer of our afflictiō , O Starre of the Sea ; thou art our cōfidence ; interpose thyself , between thy Sonne and thy seruants ; that of the one side thou mayst appease his wrath , and of the other cancel our sinnes ; that through the heat of thy rayes , O Diuine Starre , the frigiditie of our soule may be warmed againe , that by thy aspect , the heat of the Holie-Ghost may viuify vs. O grant the same , most Orient and bright Starre of Heauen . THE XII . SYMBOL . THE OLIVE . THE DEVISE . THE CHARACTER . THE Oliue , the Fig , and Vine , are the three Triumuiri , that might wel haue shared the Monarchie of trees between them ; as hauing the voyces of al the Tribunes on their parts . But the Oliue especially refused the scepter , as greater in itself , then the flash and luster of Purple and Diadem could make it . It is the true Agathocles , contented with his sallets in an earthen dish . It is euen the meek and innocent Doue of trees , as the Doue is the Oliue of birds , hauing such sympathie and faire correspondencies with them . It was once the gladsome mirth and ioyful solace of Noë's hart ; was then , and is stil the Ensigne of peace and mercie . It is the Herald of Armes , that passeth freely to and fro , amid the holbards and squadrons of pikes , and cryes but out : hold your hands , and al is whist . It decks the browes of Poets , equal with lawrel , since Apollo and Minerua were as brother and sister , and deare to each other . It works the same effects , that Musick doth to reuiue the Spirits after a dearth , like a liuelie Galyard , after a doleful and sad Pauen . And for the Oyle , the bloud of the Oliue , it is the quintessence and creame therof . It is the fat or butter of the garden , and foyls the Dayrie , as more wholsome , and agreable with our first nature . If the Vine be the Dearling of Bacchus , the Oliue is so to Minerua , that being the Cellar of the one , and this the Apothecaries shop of the other . The Oyle is so coy and delicate , so reserued and recollected in itself , as it opens no doores to admit anie stranger into its house . It is fierie and haughtie in its nature , and wil mount and ride on the back of al his fellowes . Yet wil it slily insinuate and familiarize itself with its neighbours ; for there is nothing wil encroch so much and shew so slick and smooth a brow . And finally it is the ioyful smile of the husbandman , and the leaping of his hart , his barne , his cellar , and his whole Riches . It is the Wardrop to cloath his children , wherwith he payes his rent , and liues as merrie as his Landlord doth . THE MORALS . SPECIOSA ET FRVCTIFERA . THE Lion is a statelie and princelie creature , and held to be the King of beasts , but is not fruitful ; because lightly they whelp but one at once , and that but rarely too , as once in fiue yeares only ; while the Wren wil bring fortha 16. or 20. yong in a neast , that besides a litle skin and bone is litle more then a tuft of feathers . The Sicamour is a goodlie and beautiful tree , and hath so faire a leaf , so smooth and delicat , as a reasonable Taylour might wel haue made therof a gowne and cloke for Adam and Eue. And yet this galland tree is wholy barren ; wheras the Slowe , though she beare a world of fruit , they are but sowre , and she no more then a thorn , Sara , the wife of Abraham , was so faire and beautiful , as Abraham himself had some litle iealousies of her ; and Pharao was so passionatly enamoured with her , as to snatch her away from him , and to carrie her to his Court. But yet she was not fruitful , while she had much ado , to bring an Isaac into the world . Lia indeed was very fruitful , and brought her Iacob manie children ; but she was but bleer-eyed and ilfauoured , and Iacob illuded in taking her for another . Rachel indeed was gracious and extreme faire , but barren , that with al her Mandragoras was hardly able , to bring her Iacob a Ioseph ; and the litle Beniamin cost her her life . Only the Virgin Marie was truly faire and fruitful both togeather , who remayning stil a Virgin , was yet so fruitful , as to bring forth not a Ioseph , or a Sauiour of a few , or a Beniamin , Wo to his mother , but a IESVS and a Sauiour indeed of the world , being the true Primogenitus of an infinit ofspring of Christians , succeeding in the world ; and particularly of true Parthenians . And therefore was truly SPECIOSA ET FRVCTIFERA . THE ESSAY . BY the Oliue , is vnderstood the tree , the fruit , the oyle . As for the tree , if man be a tree , turnd vpside downe , as some wil haue it , whose bodie is the trunck , his legs and armes the branches , and whose head the root , where , by the mouth , it takes its nutriment ; the Oliue is that tree , since no other tree resembles him so wel . For no other tree , is so ciuilized as it ; no other tree so vseful and profitable to the neighbour ; no other tree , so medicinal . The first makes him a Citizen , at least a free Denison amongst men ; the second , a Marchant ; and the third , a Physician ; and what are these but trades , faculties , and professions of men ? Minerua was the first as the Paynim Antiquitie wil haue it , who found-out the culture and planting of the Oliue , and expressiō of the lickour thence , or pressing of the Oyle ; howbeit they grant the Plant had been euer existing , and had growne before , but altogeather vnknowne to men , among the other trees . And for a good while was not the Oliue to be found , but with the Athenians ; and therefore the Epidaurians contracted with them , to send them yearly Oliue branches for their Sacrifices . And for as much as the lickour of the Oliue , as the Oyle expressed , is apt for al arts , they held Minerua was the Inuentresse of al arts . For surely , there is hardly anie Art , that makes not vse of this vnctuous lickour , we cal Oyle of Oliues . There are two sorts of these Oliue-trees ; the one Ciuil , as I sayd , and fit for Citties , bred and trayned vp in Gardens , wel cloathed with Oliue-coulour suits without , and faced or lined with ash-coulour within ; the other Wild , and fitter for the forrests , being somewhat of a harsher & more churlish disposition ; as being ful of thorns and prickles mingled with the leaues , and whose fruit seldome or neuer come to good , as hauing little acquaintance or familiaritie with the Sun , that perfects al things , by reason of the thickets of the forrests where they dwel , which hinder it . But for the nobler & more generous Oliue , they are high and tal of stature , wel branched , and with as manie armes and hands to feed vs with , as had Briarius to sling and hurt with . Their flowers and blossomes cluster togeather , like to grapes ; the fruit , made Oual-wise , being long and round , about the bignes of our damsons ; whose bones within , were they as smal as the flesh is good , the marchāts needed not to venture so far as to the Indies for gold or spices , while Spayne and Italie would hold them trade enough . As for the Oyle , the Poets , who are punctual & Religious in their Epithets , are wont to adorne and mark out al other lickours with their proper attributs , as to tearme the milk , candid ; the honie , liquid gold ; the Rose , crimson ; the wine , brisk ; but the Oyle of al others , they cal humid , a qualitie common to al lickours , chiefly , for that it hath no ariditie of anie mixture with it , as other lickours haue , euen the water itself , there being nothing more smooth , slick , and lesse porie , then it . It hath besides very faire correspondencie with the eyes , and little lesse then good wil between them ; affording itself to be easily gazed on , as a glasse ; and though not so transparent as other lickours , yet more reflectiue & representatiue , then others . It is apt to burne , as being so liquid , as I sayd ; for were it ayrie , it would vanish into smoke ; if earthlie , turne to ashes ; but being humid , it spends itself , and nourishes the fire . Finally this sweet lickour , as the friend and dear companion of Nature , restores the fraile forces , comforts the languishing vigour , repayres and nourisheth the bodie in decay , clarifyes the voice , dissipates , resolues , and quite consumes the coldnes of humours , and asswages tumours ; and what not ? THE DISCOVRSE . THE Sacred Scriptures shew , that when the Trees decreed among themselues , to elect a King , the first they cast their voyces on , to haue aduanced to that Regal dignitie , and weild the Scepter , was the Oliue of al other ; for that , the first and principal thing they require in such a one , to gouern subiects with , must needs be Pietie and Mercie , whose type indeed the Oliue beares . No man denyes , but the Incomparable Virgin is worthily heer compared to the Oliue-tree ; of whom is sayd : As it were an Oliue specious in the fields . Since then that Supreme , Soueraigne , and more then Royal dignitie of Mother of God , was conferred so vpō her in her Annunciation , as on the mystical Oliue , after the receauing of that Imperial title , her Charitie & Mercie appeared more then euer , as became a Queē . And as in the Annuntiation of the immaculate Mother of God , the Doue was a true type of her ; so is the Oliue-tree no lesse , wheron she sate a liuelie & represētatiue figure ; between which two , are so great correspōdencies , which Philisophers cal a sympathie . Cal then to mind that admirable Doue , which Noe , the great restorer of the world , from that vast and huge Argo●rie of his , or rather vnmeasurable Chest , wherin he had enclosed and shut-vp the world , as vnder lock and key , sent forth to be his Spy and Intelligencer abroad , to vnderstand , how matters went with the other world so buryed vnder waters . Who flying freely through the emptie world , within the liquid ayre , prying euerie where with the pearcing cast of her litle eyes , the elder world beginning now at length to discouer some part of its lamētable ruines , when she mought wel haue lighted either on some statelie Cedar , or victorious Palme , vpon some mountainous Cypresse , or robustuous Oak , or els on a prudent Mulberrie , the most sweet Fig-tree , or most florishing Almond : yet she belike as slighting them al , and al other kinds of plants or fruits whatsoeuer , made choice of the Oliue to set her litle foot vpon ; and with her litle bil , as a wise and ingenious Spy , to fasten on some proof or argument , to bring away with her of the faire dispatch of her negociation , which was to bring her maister certain & infallible tidings of the discouerie and recouerie anew of that greater world . Returning to the Arck againe , as Scriptures testify , she brought along with her a branch of that Oliue-tree : the 70. reade a leaf , a sprig of Oliue , or , as others , a fescue ( as it were ) therof , to wit , with leaues , or the top only and most slender twig of an vpper bough , as Del●ius expounds it ; for so might the Doue very easily twitch it off . Wherefore we aptly marke the Oliue in the whole Mysterie of the Annunciation , as the Symbol of Mercie and Peace . For in the same was made the first beginning of human Redemption , as also of the Diuine benignitie and liberalitie ; which to the end that Patron and louer of men the Sonne of GOD might truly shew , it was needful , through the bowels of mercie to visit vs rising from aboue ; which in this Mysterie was truly done , when Gabriel taking the person of an Embassadour , deliuered his Embassage to Marie , whom if you conceaue as the Doue of Noë , bringing in his hand a sprig of green and flourishing Oliue with him , as the ensigne of his Legation , you shal not think amisse ; since the Oliue-branch is euen with the Gentils themselues , the Symbol of mercie , but in a singular and peculiar manner denotes to vs the Virgin in the Theater of the Annunciation . But heer may we demand with S. Ambrose : how came it to passe , the Oliue should flourish so suddenly after the Deluge , and put forth a twig so soone ? doubting , whether that leaf ( for so he calles it ) sprung before the floud , or , during it ; concludes it did , and that the iust Noë reioyced , to see some fruit reserued of the old seed ; and gathered thence a notable signe of the Diuine Mercie , for that as then he had remoued the deluge , shewing the fruit which the inundatiō could not hurt , as holding the litle branch of green Oliue to be a signe therof , which euen flourished in the midst of the waters and vniuersal inundation of vindicatiue Iustice , since this Oliue of Mercie could not be drownd , swallowed , or withered wholy . Wherein truly may we worthily contemplate our blessed Virgin Marie expresly deciphered , as the especially and most singularly preserued plant of this mysterious Oliue , which euen flourishing before the floud , ceased not likewise to be green and prosper in the verie floud . For if the iust man worthily reioyced to behold yet some fruit to remaine of the old seed ; could he choose but admire this mystical branch of our Oliue heer , which euen so great an vniuersal floud of Sinne could no whit domage ? Heer now the Hebrewes would haue Mount-Oliuet not to haue been couered wholy with the waters of the floud , and how that branch of Oliue was taken from that Mount-Oliuet . Others report it to haue been fetcht out of Paradice . Both which I hold fictitious , if we speake of the Mount or Paradice in a literal or historical sense ; and otherwise most certain , if we vnderstand it in the mystical . For the Mother of Christ is mystically indeed the Mount of Oliues , and she also the Paradice of pleasure , wherin our Lord hath placed the man whom he had formed . This Mount of Oliues then , this Paradice , no floud of ouer-flowing sinnes hath drowned or couered . THE EMBLEME . THE POESIE . NOT without cause the Oliue-tree is slow And backward in it's growth : The fruit doth show , By th' oyle it yealdes ( the type of Mercie ) long We did expect , before that tender , yong , And fruitful tree , the Oliue , from the earth , ( The blessed Virgin ) sprung , by whose blest birth , The oyle of Mercie , from the fruit did slow , Which with the tree grew vp , and grew vp so , As the first Oliue tree , not slow in growth , But branch'd , & leau'd , & fruitful . Mercie both ( Like oyle ) the Tree & Fruit , produce : a Priest Messias in her Womb 's annoynted Christ. THE THEORIES . COntemplate first , that as the Oliue is euer green , both in Sommer , Winter , Spring , and Autumne ; and what hew it receaues in the Spring , it stil retaines the dead of Winter , when al other trees besides haue either no leaues , or els are changed into other coulours , as tasting the common calamitie of al Plants , some few excepted . So the incomparable Virgin Marie neuer lost the flourishing greennes of her sanctitie , eyther in the smiling Sommer of her abundant consolation in her ioyful passages with her deer Sonne ; or in the sad Winter of her greatest desolatiō , as when she lost him in the Temple , and when she found him afterwards hanging on a forren tree , so strangely altered , as he could hardly be knowne , in his passion ; nor in the Spring of her youth , while she liued in the house of her Parents , and especially in the Temple of our Lord , during her minoritie ; nor yet in the Autumne of her elderage , since look what feruour she had in youth , the same she stil retained in her elder yeares . Consider then , how the blessed Virgin , and her deer Sonne , were both Oliues , to wit , the fruits of Oliues . For as the Oliues are first green , then red , then brown or black : so was the Virgin-Mother green through the precious and ifitemerate flower of her Virginitie ; red , through her burning and enflamed Charitie ; and brown or black , through humilitie . I am black behold the brownnes of her humilitie ; but faire : see there the flourishing state of her Virginitie ; like to the skins of Salomō : where you may note the rednes of her charitie . And for her Sonne , the yong Oliue , He was green in his whole conuersation . If in green wood they do this , what wil be done in the dry ? He was red in his passion : Wherefore is thy garment red , and thy vestments like to those , who stamp or tread in the presse ? And black he was , at his death : while the Sun became black as a Sack-cloth . Ponder lastly , how Christ himself was truly the Oliue ; and the Virgin-Mother , but as the Oliue . He was truly the Oliue , because he had the total and vniuersal Mercie with him , and was indeed the natural Mercie himself , since it was indeed his verie nature , & proper to him , to haue mercie , and take compassion of al : while the Virgin was but as an Oliue ; for that she was so accustomed to pittie , and so readie and prompt to compassion , as she seemed in a sort most like vnto him . THE APOSTROPHE . O Delicious and fruitful Mother , doe thou shew thy self a true Mother ; and doe not reiect me from thy bosome , so open to al sinners . O Virgin Mother , O Oliue truly fruitful in the house of GOD : according to thy name , let me proue the effects therof : for thy name dilates itself like Oyle ; thou healest the wounded , thou giuest light to the ignorant ; thy name seemes to carrie a bitternes with it , and yet affords vs a sweet and delicate oyle or balme of mercie and grace , more sweet then honie , or the honie-comb , and thy name , in the mouth , is ful of suauitie and delectation . O how faire is thy mercie , in time of tribulation ! For then dost thou powre it forth , when the necessitie is most euident , Mother of mercie , who presentst thyself most prompt to al , that erre and goe astray : Doe me the grace , to participate of the fruit of thy name : Giue me a special deuotion to praise thee , a loue to loue thee , and a perfect humilitie to follow thee , through the fruit of thee , the Oliue , thy blessed Sonne IESVS . THE XIII . SYMBOL . THE NIGHTINGAL . THE DEVISE . THE CHARACTER . THE Nightingal is the litle Orpheus of the woods , and the true Amphion of the forrest , that hath for Lyre the litle Clarigal , or Organ of his throat ; wherin he is so expert , as not contented to outstrip others , he wil neuer lyn , til with running his diuisions , he hath put himself to a Non-plus , for want of breath : and then wil look about him , as he had done some thing , and some notable conquest , when it is but himself or his owne Eccho he hath so foyled , and put to silence . He is the pety Quirister of the Groues , that sings his Anthems and prettie Alleluyas in the night , giuing the word to Chantecler , the obstreperous Cock , to ring the world an Alarme or peal to Mattins . He is so prowd of his musick , and hath so good a conceipt therof , as he wil not consort with anie other minstril besides , to fil-vp his melodious Symphonies , but wil alone haue al the pipes to himself . He is a true Musician indeed , that hath a litle of the fantastick with him ; and wil in a humour , if he iarre but neuer so little with himself , of meer choler be readie to break his pipes to peeces . It is wel he sings no words or Dittyes to his Sol-fa ; for if he did , we should doubtles loose our selues , and be rauished and reft of our senses . And much I doubt , whether the Intelligences themselues would not quite giue ouer their musick , to listen to his Mottets . His vsual songs are certain Catches and Roundelayes he hath , much after the manner of the French Braules ; you would take him verily to be a Mōsieur of Paris streight , if you heard but his preludiums ; for then indeed is he set on a merrie pin . Sometimes againe wil he be in a melancholie dump , and strik you such Notes , as Dowland himself neuer strock , in al his Plaints and Lachrymies . It is then perhaps , when he feels so the prickle at his breast , in the midst of his Nocturns . For then like a right Michael-Angelo with his statue framed to the life , which seemes to liue and breath , wil he make his pipes to speak out plainely : Ay me ! Ah! Eheu ! They are Hermits al , for the most part , and keep in the wildernes ; and are so contemplatiue , as they hate the Citties , and neuer come there but as Captiues , sore against their wil. It is maruel , there is such store of them , and that euer they should leaue the single life , and betake them to the coniugal state , but that Chastitie indeed is a strayne beyond their Ela. THE MORALS . IN ORE MELOS , CORDE IVBILVS . IT is a common Prouerb : Musica in luctu , importuna narratio : as much to say , as Musick in mourning , is a harsh hearing . And yet the Rauen hath had the commendation of a good voice , and been seriously told , she had a good one ; but whosoeuer it was , he did but to flatter her grosly to herface , & spake not as he thought indeed , but to bring her into a foole 's Paradise , and to sooth her vp for some politick ends of his owne . But what haue we heer to doe with such Saxtons , as she , that rings but knells to passengers out of this world ? Welfare the Swan yet , who though she sings very dolefully , yet doth it very sweetly ; nor should I think the Swallow had reason of her side , to contend with her for skil in musick ; for if her tune be reasonable good , she hath no varieties ; & though she sing very cheerfully and hath iubiley in the hart , yet hath she no great melodie in her mouth . The Philomel is truly she of al wind-instruments , that carries the siluer bel away . For she wil iug-it forth both cheerfully and sweetly to . She wil sing from the hart , as hauing an innocent soule of her owne , not an ounce of care within , nor so much as a Doit of debts to pay . A good Musiciā indeed can not choose but be an honest man ; nor doe I see , how an honest man can be ought els , then a good Musician ; since Musick is no more then a harmonie and sweet accord of diuers tones into one melodie , without any iarre or discord between them . And Man is a Harp ; the Powers and Faculties of the Soule , the strings ; and Reason , the Harper . If Reason then playes wel his part , which makes the honest man , Oh what a harmonie there is in al , & especially where the tongue and hart agree togeather ? When Dauid playd on the harp , the il Spirit fled frō Saul . And why ? because he hateth vnitie and concord : Whereas had he iarr'd but neuer so litle , the Spirit had stayd no doubt . Is it so in the Harp , & not in the Organ of the voyce ? No doubt it is . As the hand striks , what the hart dictats , so the mouth puts forth , of the abundance of the hart . The hart then of the Incomparable Virgin , so innocent and free from al engagements , how cheerful of necessitie must it needs be ? and being so ful of glee and iubiley , how must she needs exhale & vent forth melodie ? and consequently , how diuinely brake she forth into that melodious Canticle of her Magnificat ? And if euer els where , was that truly verifyed in her : IN ORE MELOS , CORDE IVBILVS . THE ESSAY . IT is one of the prettiest sports of Nature , when she is in her deepest silence , to heare the litle Nightingal to warble , in telling and recounting her delights & pleasures to Zephirus and the forrests , tuning a 1000. Canzonets , and sweetly cutting the ayre with repetitiō of a hundred thousand semi-semi-quauers , which she lets go without cease . To take her pleasure and recreation , she wil ballance her self vpon a branch that shakes , to dance Laualtoes as it were at the Cadēce of her lighter sōgs , & to match her voyce with the siluer streames of a chrystal currant , gliding there along , which breaking against the litle pibles , murmures and sweetly purls , while she pearches and sets herself iust ouer a banck enameled al with litle flowers . This litle Musician alone making vp a song of foure Parts , and a ful Quire of musick , you would say she held within her throat , a thousand Quiristers , and as manie Violins , and that the litle cornet of her beak were in steed of al the wind-instrumēts . It is admirable in so smal a bodie , so cleere , so sweet , so strong , and pleasant a voice should be found ; that in the Spring , when trees begin to bud their leaues , whole dayes and nights perpetually she should sing without intermission at al. For whence from so litle a bird , so bold and pertinacious a spirit ? Whence that force of containing yet the soule , in chanting so manie diuersities in the continuation of one song ? and where , I pray , are the liuelie streightnings and remissions of the voice cōtained ? Whence so artificious and so perfect a knowledge of musick , so ingenious a modulation , so gratful a tone to the eares , which now with a continued breath is drawne out at length , now turns againe with a strange and admirable varietie , distinguished with a slicing voice , and then with a wreasted , peeced togeather ? There is truly no Song so hard and abstruse , which she can not expresse , ful , flat , sharp , quick , long , high , meane , base , what more ? Now in these litle throats , are al kinds of songs to be found entire and perfect ; which , with so much labour , with so much industrie , and with so manie instruments inuented , the Art of man hath deuised . But oh what sport it is , when this litle feathered voice , this prettie harmonie in the shape of a bird , this litle end of nothing , as it were , being viuifyed with musick , is euen readie to kil herself with singing , when she heares the counterfet Nightingal ( the Eccho ) to mock her , in repeating and returning her whole melodie againe ! For then she mounts vp , as it were , to the heauens , and then stoops againe to the Center of the earth , she flyes , she followes , she sighs , she sobs , she is angrie , and then pleas'd againe , she mingles the sharp with the sweet , the sharp with the B. flat ; one while a Chromatick , then a sweeter stroke , now strikes a Diapente , and thē a Diapasō . She counterfets the Hawboy , Cornet , & Flute ; she deuids , she gargles , & hath her Groppo , the trills , and the like , and al in that her litle throat , but yet can varie nothing , but the Eccho imitates and expresses ; til at last , as it were , she looseth al patience , falles into a litle chafe with herself , in that seing nothing , she heares notwithstanding , and so flyes into some bush to hide her self for shame , til prickt with a thorn , at last she is pushed to sing againe ; which she doth without measure , where al is delicious as before . THE DISCOVRSE . BVT what are al these to the sweet modulations of Maries voice , wherewith she tuned a Canticle of her Diuine Soule , surely a magnifying of GOD , to be imitated of no Nightingal els inferiour to her self , whether we regarde the manifold varietie of her voice , or the delectable sweetnes , or pertinacitie in the cōtinuation therof ? The Orpheans , Amphions , Arions , the Orlandos , and Marenzas , yea the Sirens them selues , with casting downe their eyes would goe their wayes confounded , and breake their harps and other instruments into peeces , had they heard the melodie of that Diuine Voice of hers . O let thy voice then sound in mine eares ? for thy voice is sweet . The Nightingals are sayd to be of two sorts : some conuersant in the mountains , and some in the marishes ; which wil appeare by the manner of their singing , there being no comparison between them ; since the one doth far excel the other , whether it be the litle pipes of their organs be stopt by the vapours of those humid places , I know not , but am sure of this , that Iulius Alexandrinus vpon the 9. booke of Galen , puts a notable difference between them ; for thus he sayes : It is noted , that the Nightingals of the plaine and marish places , are wont to giue forth a voice a great deale shirler , then those of the mountains , the organ of the voice relenting no doubt through too much moisture , as they cannot haue so smart , cunning , & tunable a voice with them , as the others haue . Behold then our Lalie a Nightingal of the mountains : For Marie arising went into the mountains , and so became the Nightingal of the mountains . She inhabited not the fens or marishes of dissolute lubricitie , abode not in the playnes of an ordinarie vertue , but left the vallies of baser cogitations , aspired to the tops of Heroical vertues , placed the nest in the sublimitie of Diuine contemplations , and dwelt in the top of the mount of Perfection ; whence proceeded that sweet voice , more sweet then anie mortal harmonie besides : My Soule doth magnify our Lord. Let others with the tongue , hand , or breath charme the delicate eares ; let them wind the Cornet , with a thousand diminutions , runne diuisions on the Harpsicon or Virginals : Let them pay the Violin as much as they wil , spatter the Lute , touch the Orpharion neuer so sweetly , the Cithern , Pandore , and the Harp itself : Yet this Canticle of Magnificat in my mind exceeds them al , and wil stand for Organs , Flutes , Cornets , Harps , Lutes , Citherns , Pandoras , and a thousand the like . This is the Musick indeed that pleased GOD , and which I like best , which the syllables of the Soule and hart doe make , while the tongue playes the Harp. GOD magnifyed Marie because he made her great ; Marie magnified GOD , because she proclaimed him Great . When I think of our Nightingal , what hast she made to goe vnto the mountains , it comes into my mind , what a certain Authour hath , writing of the nature of things : That the Nightingal is wont to sing with expedition and celeritie . But what are the causes of her so hastie and precipitous speed ? The Naturalists wil tel you : perhaps , because she feares , least the time of her singing passe away ; perhaps she hastens , least her tunes otherwise would seeme harsh and vngratful to delicate eares ; perhaps , because she would charme the eares more powerfully and politely withal . But why made Marie such hast then ? Let Ambrose tel vs : The Virgin made hast , that she might not remaine long in publick out of her house . Learne , you Virgins , sayth he , not to stay in the streets , nor to hold vnprofitable chats in publick . Againe let Ambrose tel vs : She hastned for ioy , wherewith the Virgins hart exulted to GOD. Let him tel vs a third time againe : The Virgin being ful of GOD , whither should she goe but to the higher places , with ful speed ? The grace of the Holie-Ghost knowes no delayes . Let Origen yet tel vs : For that CHRIST , who was in the Virgins womb , made hast to sanctify Iohn , and cleanse him from Original sinne . O let our Nightingal therefore sing apace . But hearken awhile , you Musicians , how the Nightingal sings ; obserue her wel , and you shal note , how she pauses not , but equally sings at length with a cōtinual breath without anie chāge , stil holding out her wind to the ful : now she sings her diminutions , and diuides in infinitum ; now she wrigles and curles her voice as it were , now she lengthens it againe , now she drawes it back ; one while she chants forth longer verses , as they were Heroicks ; another while , more short and sudden , much like vnto Saphicks ; and sometimes againe , extreme short as Adonicks . Now she tunes with a fat and grosser voice , you would verily say , it were a Sack but at least : anon rings she forth a most shril treble , as fetched a note aboue Ela at least ; cleer ; to fil the eares with a siluer sound ; sweet , to charme the hearing with deliciousnes , running Descant as it were , vpon the ground of her lower Notes ; and now she goes smooth & euen againe , now seeme you to heare a Tenour voice , then a Counter , & a Counter-alt following and chasing one another with certain fugnes . But Oh terrene Philomel , thou art but a babler heer , with al thy trilloes , if thou standst in competencie in Musick with this Diuine Nightingal . Let vs heare then this Celestial Bird : My soule doth magnify the Lord. What is this I heare ? What is it , that filles so mine eares ? What is it ? what a melodie and most delicious sound it makes ? which being conioyned with vnequal pauses , but yet distinct , with certain quauer-rests , and not with an artlesse voice vnskilfully come off , nor with affectatiō ridiculously handled ; nor with a swelling of the throat vncomely to see to , nor expressed with instruments il tuned , but most diuinely and sweetly done , with a gratful inflection of the natural voice , which tempering the Flat with the Sharp , the rough with the sweet , the obscure with the plaine and perspicuous , the ligatures with the free , the slow with the quick , in one expresseth most different harmonies . Let 〈…〉 the musick Magnificat &c. which if we relish wel , and the eares of our soule be not wholy out of tune , we shal find most melodious indeed , and framed not only with admirable artificiousnes and skil , but tempered with a singular sweetnes and varietie withal . For therin is heard the height of Diuinitie in the Treble , My spirit hath exulted in GOD my SAVIOVR : the vilenes of the Humanitie , and so the bottom and the Base of demission , He hath regarded the lowlines of his hand mayd : the Alt of Power , He hath done great things for me , who is powerful : the Tenour of Mercie , And mercie from generation to generation to them that feare him : the Graue or Flat of vindicatiue Iustice , The prowd hath he dispersed in the mind of their hart : the Sharp of Exultation , My spirit hath exulted in GOD my SAVIOVR : the Sweet of Refection and refreshment , He hath filled the hungrie with good things : the Chromatick or harshnes of Rebuke , The rich hath he sent emptie away : the fatnes or fulnes of Fidelitie , He hath receaued his child : the artificiousnes of Reuelation , As he hath spoken : the consonance of both Instruments , to Abraham and his seed for euer . THE EMBLEME . THE POESIE . EVE , like a Nightingal , was plac'd to sing In Eden , where , with euerlasting spring . GOD for her solace pleasant arbours rays'd , Had she with lowlie straines her Maker prays'd . But to an Alt her mind aspir'd too high , Would be like GOD , affecting Deitie , Therefore from Eden's spring she was expel'd , Sad Philomel , to mourne : Til GOD beheld A Nightingal with an exulting straine , That magnifyed her Lord. But downe againe She lowly stoop'd , & iug'd it , when she sayd : He hath beheld euen me a seruile Mayd . THE THEORIES . COntemplate first , that as the searchers into natural things ; haue deliuered , al birds haue their peculiar Notes , which are as their proper Dialects , in the region of their kinds , & by which , when they are not seen , they are easily distinguished one frō another , saue only the Nightingal , which hath no proper Note of its owne , but rather alone is a Quire of al the Musical birds in the world . So is it right with our heauenlie and diuine Nightinga ; for as al other creatures chant forth the prayses of their Creatour with Notes each one in their seueral kinds , our Nightingal warbles them , with the diuersitie of al voices , with the voice of the Angels , of men , & of things that want both reason and sense . Consider then , that , as Plinie sayth , the Nightingal sings not so artificiously by nature so much as by art ; while the yong are taught to warble of the elder . The yonger ( sayth he ) do meditate and receaue their verses frō the elder to practise , to imitate : the schollars attentiuely listen , and proue their Notes , and by turnes hold their peace . You may note a correction in the learner , and a kind of reprehension in the teacher . Where behold , how S. Iohn was a yong Nightingal ; and if you doubt it , aske of him , if he be so or no : he wil tel you : He is the voice of the desert ; Which is nothing els but a Nightingal . For if you pul but the feathers of his titles from him , you wil find but a voice , and nothing els ; and what is that but a Nightingal , that sings as it is taught by an elder one ? whē being in his Mothers womb , and hearing this our Nightingal , to lead him a verse of her Canticle of Magnificat ; he prouing to follow and sing likewise , as then could no more , but skip and dance . Ponder lastly , that as the Nightingal , though often she be iouial & ful of glee , & out of iolitie of hart doth often sing in the publick groaues among a thousand of other quiristers besides , vying and inuiting them al to sing to the prayse of their common Creatour : Yet wil she sometimes by herself alone be singing in priuate also in a bush , where hauing a thorn at her breast , it is incredible , the varieties she wil put forth , that were euen able to rauish the Intelligēces themselues , could they heare her at leasure , and were not occupyed already with their owne Musick . So our blessed Virgin , the Nightingal of Heauen , though she would often sing in the companie of Angels , as likely was she rarely without their companie , with whom she would chant Alleluyas more audible and melodiously ; yet sometimes againe she would retire herself , and the thorns of her deerest beloued through a liuelie memorie sticking at her breast , & pricking the hart , it can not be imagined , how dolefully , and yet how sweetly , she would sing . THE APOSTROPHE . BEhold , great Chorist and Rectrice of the Angelical Quire , we poore petty-Quiristers beneath , haue our eyes cast vpon thy al-commanding Rod , to moderate our Time , that with due proportiō heer on earth , we may answer in some maner to that vpper Quire in heauen , chanting the prayses of our cōmon Lord & great Creatour . ô Marie , ô Diuine Nightingal ; thy Quire beneath is held in the whole Church : but thy priuate Schoole is kept in the Cōclaue of the Hart , where thou art wont to teach thy Deuotes , to sing aright , how with the Voice , the Hart should iump withal , & the hand and foot be keeping a iust Time , that is , with our hart , voice , example , and good works , that we keep an euen time with thee , in correspondencie of that great Magnificat of thine . Come then , great Chantresse of heauen , and errect thy schoole within my hart , & teach it to sing forth his praises with out cease . Lo heer , I say , let thy voice sound in mine eares ; for thy voice is sweet . THE XIV . SYMBOL . THE PALME . THE DEVISE . THE CHARACTER . THE Palme is the inuincible Champion among trees , whose chiefest point of valour consists in bearing iniuries and oppressiōs , without shrinking . It is euen a verie Atlas , for the breadth and sturdines of its shoulders ; which the more you loade , the stoutlyer it stands to it : It is for name and qualities a Phenix right ; & therefore as they sympathize much , the Phenix wil lightly take vp his Inne no where els . And verily I think , if the Phenix were to be a tree , it would be no other ; and I doubt much whether if the Palme could metamorphize itself , it would wish to be anie other , then it is . It is a whole prouisiō for the vse of man : so as a new marryed couple might wel go o● howse with such a stock . They are euen as Turtles among trees , & constant Louers to each other . They are so amourous one of an other , as they wil hardly liue without the societie of each other ; and yet so chast , as they breed and bring forth without contaction . As the Turtle-widowes sit mourning on a withered branch , or die of greef ; so wil the Palme in loosing his mate become a withered tree , and pine away . If diuers sexes they haue with them ( as some think ) they are the constant Vlisses , and chast Penelope ; if not , a Damon and Pithias . Of al trees , the Palme comes neerest to a reasonable soule , if Loyaltie and friendship be according to reason , who are so passionatly carryed towards each other . No maruel then the Palme alone , is so taken vp to heauen , as Scepter of the Martyrs , where nought but reasonable things can haue admittance . The Male , that beares no fruit himself , in a manner is endles and euerlasting , because Dateles , as without dates ; and the femal though fruitful & ful of dates , yet bearing pulles her not downe , but is for al her dates as durable euery whit as the other . They are the Hermit's Kitchin & Refectorie at once ; whose dates they eate no otherwise then as they come already cooked and dressed on the tree . They shew a far off like Tropheys hangd with Fauchions or Turkie Scimiters ; but neerer hand , as loaden and adorned with strange leaues , insteed of armes or branches without boughes . By reason wherof no bird can hansomely pearch vpon them : which priuiledge is only reserued to the Phenix , where she willingly and deliciously plants her cradle , her couch , her Temple of the Sun , her Aultar of holocausts , and finally her tomb at one . THE MORALS . DEPRESSA RESVRGENS . THE Vertues of Fortitude and Patience may seeme as two , but are easily reduced to one , that is , to a stout Patience , or patient Fortitude . If you deuide them , Fortitude attempts without temeritie ; and hauing once begun , without al feare goes through with it . Patience hath large shoulders , and fit to beare a burden of iniuries , which it suffers not of pusillanimitie or basenes , as not daring to reuenge it self , but out of a true and Christian magnanimitie , because he may not . Fortitude seekes not dangers , but meeting with them , beares them brauely indeed with courage and good successe . Patience is so subiect to it self , as iniuries can not subdue it , as holding this Maxim , that the whole victorie consists in yealding . Fortitude is sole Mistris of it self , submitting passions to Reason's lore , through which interiour victorie it works its owne peace . Patience walkes aboue Nature , so long as it is beneath itself . Fortitude is troubled at nothing , but for displeasing the Soueraigne Good , and feares nothing but Sinne. Patience makes vse of Lawes for its onlie protection , not for reuenge , and its owne forces , to eschew indignities and not to offer them . If Fortitude haue a quarel in hand , it regards not the arme , but the cause , not how stout it is , but how innocent ; and where it hath equitie for warrant , wel may it be maistered , but not vanquished . The contrarie euents , do only exercise , but not affright it ; and whensoeuer it is pressed with afflictiō , it acknowledgeth the inuisible hand to be ouer it , that layes very sensible scourges vpon it , against which it dares not rebel or murmur a whit . This stout Patience then , or patient Fortitude , this Heroical constancie ( I say ) the glorious Virgin had , through the whole course of her blessed life , but especially in bearing the dolours of her Sonne 's passiō , so equal , and perseuering so long at the foot of the Crosse , and not fainting the while , but remaining firme on her feet , so victorious a Palme of Cades , as wel might she say indeed : DEPRESSA RESVRGENS . THE ESSAY . THE Palme , of trees is it , that beares away the palme . It is euen the Tower of Plants , both for height and strength at once ; for if the Pine be higher , it is the weaker ; if the Oak be stronger , it is nothing neer so high ; and therefore with Antiquitie it was the Symbol of constancie and victorie . It is ( as I may say ) the Phenix of trees , with which it hath such simpathies , as what with the Etimologie of the name , being the same in Greek , and the faire correspondencies they haue with each other , in Authours they are much confounded . And for the Phenix , she wil neast herself in none other . The Palmes are likewise the Turtles amōg trees ; for they are Male and Female , as they ; they match and payre togeather as they , and are as loyal as they , and ful as chast as they . For in the absence of each other , they produce no fruit , and yet ( wherin they much exceed the Turtles ) they bring thē forth without cōtaction of branch or root , but it is enough that they enioy each others companie ; and so great a sympathie they haue withal , that if they be transplanted from each other , they mourne and languish likewise , if not dye . The Palme is euen the Magazin of al prouisions , for the vse and sustentation of man. The Indians haue need of manie things , and lo the Palme supplyes thē al ; so as if anie one be industrious among them , or anie thing be very profitable , they wil say immediately : Behold the Palme . It affords them oyle , wine , and bread , as they hādle it ; with the leaues they couer their houses , as we with tiles ; they write theron , insteed of paper ; if they put themselues to sea , the Palmes doe furnish them with al things necessarie thereto ; and not only with victuals , but euen the very vessel in itself is nothing els but Palme . The trunck and branches yeald them masts and boards ; the leaues being wouen , make vp their sayles ; with the bark , they frame their tacklings and cordage . So as not without some miracle , as it were , may you say , when you see a Man-of-warre of theirs , or a marchant's ship , behold a Palme , how it rides vpon the seas . THE DISCOVRSE . BEhold heer the true triumphant Palme indeed , the Queen of Heauen , who notwithstanding al her combats and bitter agonies in the passion of her Sonne , yet stil she triumphed ouer al , especially in her glorious Assumption : I am exalted as a Palme in Cades , that is , in my Assumption , since Cades is interpreted : Translation ; for who sees not the Assumption of the Mother of GOD , to be nothing els , but a certain translation of her frō this Militant to the Triumphant Church ? A Palme being oppressed with a heauie weight , was put vp in the Obsequies of Marguerit of Austria , with this Deuise : Subacta mole resurgo ; representing therin , how the Iust shal arise at the last Resurrection , like the Palme , more faire and beautiful then before ; though formerly oppressed , by the burden of death and of human necessitie . And so was it with our incomparable Ladie in an eminent degree , especially ( I say ) at her glorious Assumption . Among the Palmes , there are Male and Female ; and the Female neuer brings forth fruits , but standing opposit by her Male ; and hence it is , that two Palmes , being planted by two banck-sides of a riuer , are the Hieroglifick of Nuptials , with Valerius : & especially , say I , of the Spiritual Nuptials between the Spouse , & his Spouse , between Christ and his blessed Mother . Amōg these Palmes likewise , is noted this difference ; that the Male growes and flourishes sooner then the Femal ; and so fares it heer with our two Palmes , our Sauiour Christ , and his deare Mother . Where , of the first sayth the Prophet : The iust shal flourish like the Palme ; And the latter sayth of herself : I am exalted like a Palme in Cades ; with this difference , that Christ much sooner then his Mother arising to immortal life , seemed to flourish sooner : as he testifyes of himself : And my flesh hath flourished . But the blessed Virgin dying some yeares afterwards , and gloriously resuscitated , did flourish indeed , but so as after him . It is sayd moreouer , that though the Palme grow higher then manie trees , yet neuer arriues it to the height of the Cedar . So likewise , though our mystical Palme , our admirable Ladie , were raysed and exalted so high , as she far transcended the glorie of al men and Angels , yet to the height of the glorie of Christ , very aptly signified by the Cedar , was she neuer assumpted , as wel for sublimitie as innated incorruptibilitie ; because our Lord Christ as wel in the Triumphant as Militant Church is the Head of the mystical Bodie , whereof his Mother was a member only , though the noblest part of al , as being the neck . Heerto may be added that prettie Deuise of Mark Anthonie , being this : a Pillar wreathed and composed about with two branches , the one of Palme , the other of Cypresse , with this Motto : Erit altera merces ; signifying thereby , the recompence of a generous man , was either a noble Victorie , or an honourable Death ; for that the Palme representing victorie , the Cypresse of the other side is a Symbol of death , being ordinarily vsed in the Funerals and Sepulchers of the dead . So was al the life of the blessed Virgin a perpetual standing pillar or Trophey , as is were , of incredible Mysteries , especially in the palme of her glorious Assumption , yet by the meanes of the Cypresse of her death , since that was to be the way and the next step to her highest aduancement , and the greatest victorie of al. The Palme , is sharp and rough beneath , but smooth and handsome aboue ; wherein S. Gregorie sayth in his Morals , the life of the iust man is aptly represented , being bitter and rough in the exteriour shew and in the sensitiue part , but yet sweet and delightful through contentments which the soule receaues the while : So was the whole life of the Mother of GOD nothing els but a life of paynes and doulours , especially at the passion of her deerest Sonne , which through compassion she made her owne , but yet sweet for the end , to wit , of a life of rest and repose afterwards in the kingdome of Heauen , and of the ineffable ioyes of her glorious Assumption by the way , as riding in Triumph . Which Saint besides , makes yet another note , which is this ; that the Palme heerin is differing from other trees , in that the other are grosse beneath , and grow slenderer vpwards ; while the Palme of the contrarie , is slender beneath , and bigger and grosser , the higher it goes : So were the thoughts of the blessed Virgin , the true Palme indeed , as poore and slender downe to the earth-wards , but substantial and solid vp to the Heauens , whose conuersation doubtles , as S. Paul sayth , was wholy in Heauen . Strange things are reported of the Palmes , to liue mutually , and dye togeather . A singular type surely of the Sympathie between our two Palmes , our Christ and his blessed Mother , affording one life , and as it were one self-same death between them both . For Christ dying , she languished as dead ; and he arising from his Sepulcher after his death , she reuiued againe as it were from death . And so that same Epitaph more fitly might be applyed to these Diuine Louers , our amourous Palmes , which a certain Poet of ours had framed for a payre of profane Louers , dying both with one and the self-same sword : His being was in her alone , And he not being , she was none , They ioy'd one ioy ; one grief they grieu'd ; One loue they lou'd ; one life they liu'd . The hand was one , one was the Sword , That did his death , her death afford . THE EMBLEME . THE POESIE . PHaenix ( in Greek a Palme ) doth aptly sute With that rare bird the Phaenix , here the fruit ; Which , when bright Phoebus scorching heames displayes , A neast of Spices ( to renew his dayes , By a second birth ) vpon this tree he makes : Where burnt to ashes so himself forsakes , Made yong , that he retaines what he had byn . Thus th' only Sonne of God , t' abolish sinne , Midst burning flames reuest with mortal plume , Reuiues man's nature , which he doth assume ; The Virgin - Phaenix is the fruitful tree , Where God in flames of Loue , new-borne would be . THE THEORIES . COntemplate first , in the Palme , what a gratful shade it affords to wearie trauellers on the way , preseruing them from the scorching rayes of the Sun , and yealding them Dates to expel hunger , and not so only , but is a notable delicacie besides . The Monks and Fathers of Aegypt , Thebarda , and Arabia , would make a goodlie liuing with a Palme-tree only by a chrystal riuer side , subministring them al things needful , for meat , drink , and cloath , to satisfy nature . O rare and admirable tree ! But then consider the Palme of Paradise ; I say , the admirable Virgin Palme , vnder whose shadow and protection , we are saued from the outrageous heats of concupiscence , fed with the delicious examples of her life , and cloathed with the habits of her vertues , and especially refreshed with the sweet consideration of the limpid streames of her purest chastitie , no lesse then Nectar in the tast . Consider then , how as the Palme is rough without , narrow beneath , and broad on the top , wheron the Phenix takes delight to build his neast : So was our blessed Ladie in exteriour shew but coorse in the eyes of her Nazarean neighbours , being held for no more , then a Carpenter's wife ; while she was truly indeed the Palme of Cades . Beneath she was narrow , that is , in the loue of terrene things , wheron she touched as it were , but in a point only of the human nature , not acquainted with the impurities and miseries therof : but broad on the top , that is , in Diuine contemplation , and loue of celestial things , where she alwayes dwelt in the highest ; and where the glorious Phenix , the eternal Word , had taken vp his neast for so many moneths , to issue thence a human Phenix , her true and natural Sonne indeed . Ponder lastly , that as the Palme euer flourisheth and neuer withers , so our Incomparable Mother of GOD , had alwayes fresh and flourishing thoughts , being holie and chast ; green and intentions , because most pure and neat ; and green and flourishing affections , because very liuelie and actiue in the seruice of the Highest , whose lowlie handmayd , notwithstanding her maternitie , she would be ; nor decayd or withered euer , because euer entire and neuer once subiect to corruption ; not in bodie , because embalmed with the Deitie : As Cinamon and balme aromatizing I haue sent forth an odour ; not in soule , because being vnited with the Soule , of her Sonne , they were made in a manner both as one , as by this is insinuated : A sword shal pierce through thy verie soule : that is , thy soule , which is his ; or his , which is thyne : nor in Spirit , because through loue she was truly conuerted into GOD ; and S. Hierom sayth : The grace of the Holie-Ghost had fully replenished her , and Diuine Loue had made her wholy white . THE APOSTROPHE . O Statelie and victorious Palme of Paradice , most triumphant Queen of heauen , Cittie of refuge , Temple of Safeguard , House of the Liuing GOD , faire Couch of the mystical Salomon , and his Throne of Iuorie ! Oh Sanctuarie of GOD , the Arck of peace , Seat of Wisedome , the Rest and repose of the most high GOD , the glorious Cabinet of a thousand and a thousand guifts of the most blessed Holie-Ghost , the precious Reliquatie of al infused graces ! O sacred Pauilion , where GOD sets himself in the shadow of the rayes of his great glorie ; most delicious Ladie , most pure and gracious , in the midst of those Celestial pleasures , and Diuine delectations of thine : Grant , I beseech thee , that I alwayes rest vnder the shade of thy branches , within the folds of thy protection and sweet mercie , in this life ; and when I shal finish the course of my pilgrimage , in this vale of miseries , it would please his Omnipotencie , to vnite my hart and spirit , with his more then holie Spirit , by the sacred linck of his most faire and transforming loue . This doe I beg as the feet of thee , most soueraigne Palme of the heauenlie Paradise . THE XV. SYMBOL . THE HOVSE . THE DEVISE . THE CHARACTER . THE House is an artificious Plasme , framed by the hand of man , for his vse and habitation . It is a creature made in spite of Nature , to vye with her : That forasmuch as Man only is borne naked , and without a house to put his head in , afforded him by Nature , Art taking compassion on him , abundantly supplyes the defect . There is nothing comes so suddenly to so great a growth , as it ; for wheras an Elephant being one of the greatest among beasts , and yet by manie degrees not so big as manie Houses are , he is twentie yeares ere he comes to his ful growth : a goodlie house wil be reared , and brought to perfection in lesse then a yeare . Plants wil not grow without rayne , or waters cast vpon them , where this plantation hath no need of waters , but rather al industries are vsed to keep them out . The Tortoyes in this respect , is better housed , not charged with reparations as long as his Lease lasts , for terme of his life : but yet hauing none els to trust , to looke vnto it , he is faine to carrie it about him . The Cockle hath his house , tiled with slate ; which hauing no lock and key too , he is forced to keep at home for feare of theeues . And not so much as the poore snayle but hath a house of his owne , which in his pace , like a Pedler with his pack , wil he carrie about him throughout the world , and do that with time , which the Sunne can no more then do , with al his swiftnes , Nay you eate not an Oyster , but you vn-house him and put him out of his tenement . The Sun is the house of light , that needs no windowes , being nothing els but light . And for the 12. principal houses and Pallaces in the Heauens , they are but weakely built without foundation , more then the Astronomers working braines . The Moone is the house of the Flux and Reflux of the Seas , who thence go in and out by turnes at their pleasures . The Almond is a house of the kernels within , which neuer comes forth til the roof comes fluttering downe about her eares , that costs her life . The Hiue , is a house and Colledge of Bees , where they liue Collegially togeather ; the Combs are their Refectorie . The Birds , for proper houses , haue their neasts ; whose children are the yong ones , and she the good huswif that keeps at home . THE MORALS . SEDES SAPIENTIAE . LOoke where the Prince is , there is the Court ; and where the Court , there his Seate . Wisedome is the Prince of the whole Microcosme of man : His Court then , and seate must needs be in the Power of the Vnderstanding , where he chiefly resides , and not where soeuer his dominion stretcheth ; for so should he be in euerie place in person , which stands not with the Maiestie of so great a Prince . Wel may his Ministers , like Purseuants and Heralds , performe and execute the Royal commands : as the hands , to make prouisions to maintaine the State ; the feet , to trauel for that purpose ; the eyes , to keep Centenel in the turrets of his pallace , and that neer to his person , against forren iuuasions , and the like : but yet the Prince himself in his Royal person departs not a whit from his proper Chamber of presence , the Intellect . And GOD himself , the Monarck of the whole Vniuers , is seen to be euerie where within his Dominions , through his essence , power , and presence , but not in that particular manner , as he is in heauen , in his proper seat ; or as he was in earth , in his humanitie , or in the Sacrament itself most mysteriously and Diuinely . For to speake in general , his seat is euerie where : The Heauens , are the roof ; the Starres , the Seelings ; the earth al diaperd and diuersifyed with infinit coulours , his footstool and pauements ; and the maruels of Nature , his shop of wonders , but his proper and peculiar seat , where he resides in , as in his Court , is either in the Empyreal Heauē ( as I sayd ) or in Christ's excellent Humanitie , or in the most Venerable and dreadful Sacrament of the Aultar ; nor hath he made choice of anie other seats to dwel in , as not worthie or able to comprehend him . Where then had Wisedome properly set vp his seat , but in that pallace he had built for himself , founded in so great an humilitie , and so wel sustained with the seauen-fold pillars of the Holie-Ghost , I meane , in the Virgin-Womb of the Incomparable Ladie ? who receauing , and so long entertaining the Wisedome Increated , in her virginal Lap , as the true Salomon indeed , reposing sweetly in his Iuorie Throne , may wel be stiled : SEDES SAPIENTIAE . THE ESSAY . A House being a meer artificial , and no natural thing , hath its first subsistence in the Idea of Man's brayne ; according to whose model , good or il , the house so built , proues good or il . We recurre then to the Architect , for direction in al. This Architecture is a soueraigne Mistris of building , which giues the addresses , for disposing al the parts of a house , with relations in themselues , in comlines , proportion , ornaments , situation , distances , eleuations , and a thousand of the like ; of al which yealds it a pertinent and satisfactorie reason to the curious examiners , why euerie thing is so done , this and not that . Some are Architects by hand only , and no more , who frame their buildings by roat , taking forth copyes heer and there , but can afford no reason at al for what they do , nor inuent ought that is worth a rush ; and for a final reason say nothing but , such is the custome so to do . Others are Architects by booke only , and by discourses which they haue read ; but they haue no hands to put in practise , and know but the Theorie only ; such as they , are good for nothing , but to build a house for Plato , of Ideas , al suspending in the ayre . The good Architect should linck his spirit with his hand , and the compas with his reason , setting his hand to work , as wel as the brayne . The first do frame but bodies without a soule ; the second , soules without a bodie ; the third do build the whole , and are men of note and reputation indeed . The perfect Architect indeed should be ignorant in no Science ; otherwise , if he do wel , it is by chance , or els by nature , as beasts do , which do manie goodlie things , and know not why , nor wherefore . He had need be a Painter , to make his plaines , eleuations , designes , & to copie-out a thousand rarities to please the phantasie withal ; a Geometrian , to handle the compas , for the vse of Circles , rulers , squares , plummets , and the like ; To haue the Perspectiue , to let-in lights into his house , to steale-in the day in certain corners , to content the eye with diuers aspects ; and if not directly to introduce the Sunnie rayes , at least obliquikly through reflexions ; The Arithmetick , to cast vp and calculate the charges he is at , to number the materials and degrees that belong thereto ; The Historie : for al the enrichments of buildings , Armes , statues , and other ornaments , are nothing els but Historie , true and fayned , which if he knowes not , he shal commit a thousand errours ; To haue Philosophie , to know the nature of beasts , the seas , the elements , flowers , fruits , and al whatsoeuer in nature ; Astrologie and Phisick , in planting his house in a holsome and sound climat , in choosing the best Sun , a good wind , the purest ayre , holesome waters , a faire and free prospect , a good situation for pleasure and profit . This is certain , that al art is then in truest perfectiō , when it may be reduced to some natural Principle or other . For what are the most iudicious Artizans , but the Mimiks of Nature ? This same in our House is seen , comparing it with the fabrick of our natural bodies , wherin the high Architect of the world hath displayd such skil as euen stupifyes the human reason to enter into it : Where the Hart , as the Fountain of life , is placed in the midle , for the more equal communication of the vital spirits ; the Eyes seated aloft , to comprehend the greater circuit in their view ; the armes , proiected on each side for the vse and commoditie of reaching ; Briefly , the place of euerie part , is determined by the vse . Wherefore , the principal chambers of delight ( as Studies and Libraries ) should be towards the East : for the Morning is a friend to the Muses ; Al offices requiring heat , as Kitchins , Stil-houses , stoues , and roomes for baking , brewing , washing , or the like , would be Meridional ; Al that needs a coole & fresh temper , as Cellars , Pantries , Butteries granaryes , to the North ; and so likewise al Galleryes appointed for gentle motion , especially in warme climes , to the West . THE DISCOVRSE . THe chiefest grace , splendour , and glorie of a house , is , that the Maister therof , who dwelles therin , be markable & illustrious for singular & eminent vertues ; since the chiefest ornament of a house is , the vertue of the Lord therof . Now then the blessed Virgin , being eternally ordayned to be a House and habitation of the Diuine Word Incarnate , and wherin the Holie of holies for nine months , and the endles Fountaine of al sanctitie was corporally to inhabite , this sacred House must borrow needs so great a splēdour & dignitie , as no other , nor the Empyreal heauen itself , might anie wayes cōpare with it . What more ? Howbeit the glorie of that ancient house and Temple of Salomon were great , yet can none deny this defect in it , for being incapable to hold the greatnes of GOD in its ample galleries & spaces , euen by the genuin confession of Salomon himself : If the Heauen and the Heauen of heauens can not containe thee , how much lesse this house which I haue built ? But the golden house of the blessed Virgin , more capacious then the heauens themselues , did close in and encōpas the greatnes of GOD on euerie side , as Ieremie sayth : A woman shal encompas a mā . And the holie Catholick Church itself sings : Whom the Heauens can not containe , hast thou held in thy Lap. Besides that , which highly aduanceth & sets forth the glorie of a house , this same prerogatiue is of no smal moment , to haue been deciphered , delineated , plotted , and contriued , & euen raysed and built from the first foundatiō by a skilful & exquisit Architect . Behold GOD himself , the Supreme Architect , not only designed this House , but euen finished it himself , & brought the same to that eminent perfection , it is of : I haue been eternally ordayned . Behold the plotting , cōtriuing , & designing of our House ; The Highest himself hath founded her , where note the foundation . I know , how Ouid in his Metamorphosis describes the house of the Sun very elegantly in this manner : The Pallace of the Sun , on pillars highly placed , With burnisht gold did shine , and Pyrops stone , And seeling roofs with purest Iu'rie graced . But who sees not , how this House heer , wherin the Sun of Iustice dwelt , did farre exceed the same , whose ornaments surpasseth those , by infinit degrees ? for whose golden pillars , were the Guifts of the Holie-Ghost erected in her ; for whose Pyropus or Carbuncle , which euen glowes like a burning cole , her most ardent Charitie abundantly supplyed ; & for the white & purest iuourie , her inuiolable & immaculate Virginitie . Whence , while the most blessed Virgin Marie more plētifully abounded with the guifts of the Holie-Ghost , she burned more ardently with Charitie ; and in virginal puritie was more neat , then the heauenlie Spirits themselues ; surely more strong and statelie Pillars sustained this house , more precious Carbuncles enriched it , & purer Iuourie adorned it , then those others did the Ouidian Pallace of the Sun. I haue sanctifyed this House , which thou hast built , to put my name eternally therin , sayd GOD to Salomon , not being yet ( as I suppose ) affected so to that material house , as he pretended thereby rather to shew the loue he bare to his spiritual house , & yet corporal both , of his Incomparable Mother , whom he hath so sanctifyed with his eternal predestination before , and enriched so with his personal presence , to put his name eternally in her . For that saying can not so wel be verified of the house built by Salomon , which was afterwards demolished & razed ; but rather of Marie heer , who shal be sayd & preached for euer , the Temple of GOD , the holie House , where al glorie hath entred in , as to a chast Bower , & which hath neuer been ruined like that of Salomon ; for that her foundations haue been planted in the holie mountaines , as Dauid sayth , that is to say , by the Diuine Persōs of the Holie Trinitie ; while the power of the Father hath confirmed her in goodnes , the Sonne hath illustrated her with Wisedome , & the Holie-Ghost preserued and established her in his grace . Material houses , which are built but of frayle matter & trāsitorie stuff , diuersly fal to rubbage , & are soone demolished quite , as Iob sayth : Who dwel in clay houses , haue a terrene foundatiō . But the bodie of Marie , howbeit otherwise framed of a frayle matter , is neuertheles so consolidated & cōfirmed through the fire of the Holie Ghost , as she is subiect to no demolishment or dissolution at al ; & as she sayd in the Canticles , that leaning or resting on her wel-beloued , she was strong as the mountaine of Sion , hauing such confidence in him . So as truly the prophecy of Aggeus was fully accomplished in her : That the glorie of the latter house should be greater then that of the former . For as in the building of the first , was heard no noyse or the least stroke of anie hammer : so heer in this House of Marie , could not be heard so much as the least sound or touch of Original Sinne , so built by the Diuine Wisedome , who was a more expert Architect by far , then Salomon was , of whom is verifyed that which Dauid so long before had prophecyed & foretold : That glorie and riches should be in the house of the Diuine Wisedome , and its iustice shal be perpetual . THE EMBLEME . THE POESIE . HAu , Who dwels heer ? A Virgin. What are you ? A Paranymph sent far , am come to sue For one that pilgrime-like would lodge this night Vnder your roof , and be a mortal wight , Comes as a Bride-groome . Heer 's no harbouring seat . But h 'is a Monarch . Then for me too great . H 'is GOD. He now , & euer lodg'd with me . Would be a child , your Sonne . How can this be ? By th' Holie-Ghost you shal be shadow'd ore ; You let him in by keeping closd your doore . Then be it donne . One Fiat banisht night , And now an other brings from heauen the Light. THE THEORIES . COntemplate first , that as in euerie House wel built , and orderly disposed , there is a Dining-roome at least ; and a hansome chamber for some principal guest to lodge in ; so this gol●ē House , the Mother of GOD , which he had so eternally prepared for himself , was not contriued without them both . And first for the Dining-roome , King Salomon made him a Throne of the wood of Libanus ; which woodē Throne was the blessed Virgin , because the heauenlie Prince and bride-groome sate and lay sweetly reposed in her armes and wombe delightful vnto him , while he took flesh of her . She was a Bride-chamber , because a golden couch . For as gold is beautiful , incorruptible , and refulgent : So was her vertue golden , because beautiful for sinceritie of manners ; incorruptible , through priuiledge of Virginitie ; and refulgent , for her luster of Vertues . O how beautiful ! behold the beautie of her manners , Chast generation : see the priuiledge of Virginitie ; With clarity : note the luster of Vertues . Consider then , that as a House hath also Galleries for recreation and delight , so had our Mystical House heer , delicious galleries to walke in , and , for varietie , three : to wit , the lower , the middle , and the vpper gallerie . The lower was sustained with siluer pillars ; and therefore is it sayd , that wisedome erected siluer pillars . The middle was paued with precious stones , according to that : The middle was strewed with charitie . The highest was hangd with silks and purples ; and therefore is added a purple ascent . The lower gallerie of this virginal house , was the precious bodie of the Virgin ; the middle , her purest soule ; and the highest , her sublime and Angelical spirit . Her bodie was the lower gallerie , because her sensualitie was neuer prone to euil , but alwayes cōformable to reason . Her soule , the second ; because strewed with precious stones , that is , Diuine vertues . Her Spirit was the vpper gallerie , & adorned with purple hāgings , for being so enflamed with charitie , or wounded with the sorrow of her Sonne 's passion , or sprinckled with his bloud . Ponder lastly , as a house , especially the Pallace of Kings , requires to be spacious and ample ; so was this House , our Ladie , being the House of GOD , most spacious & wide ; according to that which the Church sings of her : Whom the heauens can not containe , hast thou held in thy lap . Secondly , wide and ample in cōpassion , while she receaues al , and refuseth none , into the bowels of her mercie ; receauing the tempted , in prtoecting them from the snares of the Diuel ; Sinners , in obtaining mercie and grace for them ; the Iust , in conseruing thē in grace obtained ; and lastly the Dying , in receauing their soules into her protection : and therefore sayd to be Mother of grace , and mother of mercie . THE APOSTROPHE . O Sacred House , Temple of the Diuinitie , & Diuine Tabernacle of the liuing GOD ! A work surely much greater thē the workmāship of the world besides ! O sacred Pallace framed by the Diuine hand , with admirable art , and most exquisit & choice matter ; a peece of workmāship without peer , erected by the Diuine Wisedome , imputrible Arck incorruptible vessel , Celestial Tēple , Cittie of God. Oh what glorious things are sayd of thee ! Thou wast ordained eternally , before the earth was made . The Lord hath possessed thee frō the beginning of his wayes , & thou wast before his works . Thou wast begot , when as yet there was no abysses seen ; thou wast formed before moūtaines were yet placed . Whē he prepared the heauēs , was thou presēt . By al the se faire prerogatiues we beseech thee , Incōparable peece of his handie work so lōg designed & premeditated before hād , & so exactly framed at last to his owne Idea & designe , that in vs likewise his eternal designe of predestinatiō through our defaults may not vtterly perish . THE XVI . SYMBOL . THE HEN. THE DEVISE . THE CHARACTER . THE Hen is that gentle Hart , that contents herself with the common Apellatiue of her sex ; & as others ambitiously vsurp strange titles , as in Hawkes , for males or females ( as the māner is ) to be called Ladie , Mistris , & the like , she wil go no higher then the stile of plaine Goodwif , & be called the Hen , and wil take it amisse , to be termed otherwise . Yet is she the dear consort of the generous Chantecler , and his deerest beloued partner , and most indiuidual cōpanion . She is very familiar and domestical , and that so truly as she wil neuer goe from home so much as a flights shot . But is so kind-harted to al , especially to her owne children , as she hath not a dish , which she shares not among them . It is sport to see , how she knocks to her dresser , to haue thē come quickly , if she haue but a bit worth the eating , and then to see what strife there wil be amōgst the litle fry of them , for a single graine of corn , as the ambitious of the world for a Crowne & scepter , or as Caesar and Pompey for the Empire and Dictatourship of Rome itself ; while the Hen falles a deluing and digging afresh for more . She wil be as fierce as a Tigre or Nemean Lionesse against the assassinats , who are so bold at to seaze on her familie , when she wil bristle her self and fly in the faces of the cruelest Bandites that are of the lād , or Pirats of the ayre , on behalf of her brood ; and triumph as fast , if she come but handsomly off with her owne . And then must al the world take notice of her conquests , and she be recounting the same to her deer consort , who wil swel therat and bristle as fast ; and euen menace the skyes in his greatestcholer . She is no great Arithmetician , and hath but a shallow memorie ; for she neuer knowes , how manie yong she hath ; & so she haue anie at al , she is pleased alike . She loues not her children so much , as the name of Mother ; which holds in one , as wel as a 100. She is not a Castle , or Bulwark , which keep their stands attending the assailants ; but as a Pinck at sea , wel man'd , wil meet and encounter the Aduersaries themselues , and defye them to their teeth , and with the sayles of her wings wil seeme to fetch the wind of them , to fly the fuller into their faces . But if she be let alone , and not prouoked , there is noe Doue more meek and gentle them she . THE MORALS . TVTELA FIDISSIMA . IT is hard to say , which is better , to giue protection to others , or to find it for themselues ; this am I sure of , the first is more specious and glorious , the latter more happie and secure . It is sayd indeed : Beatius est dare quàm accipere , because it is supposed , who hath to giue , hath otherwise no need to craue , wherin the beatitude consists ; wheras who finds protection now , was of late in distresse , or feare of danger ; so as though he hath the happines now , to dry vp his waterie eyes , yet not the priuiledge , to haue them neuer to dry . To giue protectiō , inuolues a power to be able to afford it ; to take the same , implyes a necessite to recurre vnto it : the first hath a kind of obligation with it , if not of iustice , of charitie at least , to yeald his succours : in which estate he euer stands , & cōsequently in a state of seruitude , because obliged . But the secōd discouers his impotencie only , and present il condition ; but yet with a hope of enfranchizment , and a kind of title vnto it ; yea manie times an absolute freedome and quite discharge of further cares . The truth is , howsoeuer the first , as it is more honourable , so is it more happie , & as approaching neerer to the soueraigne excellencie of GOD himself , is acquit frō anie imperfection of seruile obligation ; but al what is , is meerly a goodnes in him , that seemes to put the obligation vpon him , which is no more indeed , then a kind of vertue in him , that makes him so prompt and readie to help the miserable in al necessities . This excellēcie and singular priuiledge the glorious Vrgin hath , of power , to protect ; & of beneuolence , to haue the wil to protect ; with the happines besides of an infallible efficacie in al whatsoeuer she vndertakes . And therefore is she implored of al , and held to be the common Sanctuarie of the necessitous that fly vnto her , & especial Patronesse and sure Protectrice of her Deuotes , and by consequence rightly and deseruedly called : TVTELA FIDISSIMA . THE ESSAY . THE Cock is very glorious , when he hath al his attires and accoutrements about him ; for then he wil strout it , as a souldier right ; he buckles himself against his enemies , and with his wing making a target or buckler , defends , couers , and shroudes the chickens from the assaults of the Rauen ; and falles a quarrelling with euerie one , either friend or so , that approches or but looks vpon them . And for the Hen herself , before she layes her egs , as others doe , she begins to prouide and take care for her lying downe . For she chooses her a quiet place to breed in , and builds a neast or couch to sit in , and makes it very soft , as knowing wel her egs would bruise and destroy one an other , if they be not commodiously and handsomly layd . Her yong are no sooner hatched , but she presently clucks them with her wings , least the cold or sharper ayre should hurt them ; and is so tender of them , as that if a Kite or Wesel come in sight of her , receauing them vnder the shaddow of her wings , she opposes herself as a stout champion against them , with a great clamour and outcry , to strike a terrour into them , defending them herself with spurre , bill , and wings , with might and mayne , so as she wil rather euen dye in the place in defence of her brood , then by flying away leaue them in anie danger . To some she wil present her wings to cluck beneath , to others yeald her back to mount vpon , nor hath she anie part about her , which she is not willing to afford them what she may , to cherish and conserue them ; nor that truly without ioy and alacritie , as appeares by their kackle and tone they haue at such times . When she is alone , and hath no more to care for then herself , she trembles at the Hawke and buzard , and wil fly away from them ; but if she haue yong , and espy anie danger neer , she comes forth like a Lion against them in their defence , and fights oftentimes far beyond her forces . THE DISCOVRSE . NOW is this Hen truly a gallant Symbol of the fruitful Mother of GOD , as wel for the plentie of egs she layes ( for they wil lay , some two , and some three a day ) as also for breeding so each moneth of the yeare , whereof though Aristotle and Plinie except the two winter-moneths , yet experience shewes and some Authours affirme , they wil lay also in those moneths , and some there are , that wil lay two a day euen in those moneths likewise ; which surely is a great fecunditie , not lightly found in anie fowle besides . For lo , the blessed Virgin hath a double fecunditie with her , one natural , & the other mystical : the natural , in bringing forth CHRIST , whose natural Mother she was ; and being his Mother , she was Mother in a sorte to as manie , as are called an are truly Christians : whilst of this one her seed became multiplied beyond the Starres in heauen , & aboue the sands , that lye on the Sea-shores . But what shal I say of her mystical fruitfulnes , which euen filles and embraceth the whole world , that inuocates and calles vpon the name of MARIE , as their common Mother ? Behold al the kingdomes therof , and al the ample Prouinces , and you shal find them ful of her Deuotes and Children . Nor is Hungarie only her proper damilie , which title she hath taken , and yet holds from the donation of S. Stephen King of that Nation , who freely and deuoutly once consecrated the same to the Mother of GOD ; but euen our England is knowne also by the name and title of our Ladies Dowrie : Yea Erance , Spayne , Italie , and Germanie , and the rest of the Kingdomes and Prouinces of the world , whose affection and deuotiō is no lesse to this common Parent , our Incomparable Ladie , the Mother of GOD. But nothing demonstrates her spiritual secunditie so much as the innumerable multitude of Families of the Sodalitie o● her Immaculate Conception , the true Parthenian Children of our sacred Parthenes . For in how short a time , throughout al Europe first , & then through America , the new world , the Indies as wel the East as West , haue Sodalities of al sorts & conditions whatsoeuer either Secular or Ecclesiastical been instituted , vnder the soueraigne and most blessed name of MARIE ? which with al obseruance and due worship serue her as the Mother of GOD , and their common Parent : while they doubt not by her meanes to be led and conduced to a better life , and to obtaine Eternal saluation , if they serue her truly indeed , and but obserue the Rules of her said Sodalities . Besides the propertie , the Hen hath to defend her chickens , during life , this is singular in her , that euen after death , she is soueraigne and medicinal for infinit diseases , and her bodie the choycest diet for the sick and infirme . And therefore is the Cock consecrated to Esculapius the Inuentour of Physick . And for our Ladie , what need I say more then that versicle of her Litanies : Salus Infirmorum ? because she procures health both of bodie and soule . For is there a disease in anie part of the bodie of mā , euen running through the whole Catalogue of maladies , whereto present remedie hath not been begd and obtained of our mysterious Hen , the soueraigne Mother of GOD ? O what a thing it were to reckon vp the Tēples & Chapels , & therin the Votes , tables , & waxen images set vp as testimonies of her infinit cures ! Nor helps she the bodie more thē the soule . For Pride she heales no lesse , thē the head-ach ; Vanitie no lesse , thē the vertigo or turning of the head ; Wrath no seldomer thē the frēzie ; Slouth , thē the Lethargie : Ignorāce as easily , as the Pin & web in the eye ; Lust , as the disease belonging to it : Gluitonie , as the Consumption : & Auarice , as the dropsie . There is yet another thing which I note in the Hen , not so much out of Aristotle , as by experience , though Aristotle hath it likewise : that the Hen is a great scraper in the dust , which especially they do for three causes : as wel by busking therinto satisfy the itching they haue in thēselues , & to mēd their plumes & feathers , as also to shakeoff the venī about thē . Our Hen likewise most willingly busked & rould herself in herdust & ashes also . Dust is the beginning of humā generatiō , & the origin of our vile extractiō ; & Ashes the verie Epilogue therof : whence both are the Symbol of our birth & end ; & thēce Humilitie . Al mē are earth & ashes . Why art thou proud , thou earth & ashes ? In these cogitations & the like , as in a heap of dust , the most Blessed Virgin continually volued herself , reuoluing nothing so much in mind , as her dust and proper extraction . Whence that : Behold the handmayd of our Lord. God hath regarded the lowlines of his hand mayd . But how then , O mysterious Hen , louest thou dust so wel , hating al fowlnes and sordities so much ? Feltst thou the itching of Vanitie a whit , that thou shouldst scrape in that sort ? No , not the least itching of vaine ostentation infested thee , the immaculate Virgin. Or wouldst thou haue pranckt thy quils & plumage of supernal affects ? It was not needful , since they were without anie lets to hinder them at al. Or was thy intention , to shake off at least any euil cogitations ? Not so likewise ; no such thing had euer accesse or ingresse into that purest mind . No temptation of arrogancie , ostentation , or pride could euer find admittance there . But truly , this it was ; thou louedst Humilitie , which thou knewest to be gratful and acceptable to thy Sonne , which could no where more appeare , then in the dust of human nullitie , then in the ashes of mortalitie , and thy proper annihilation . An other reason may be also , why thou diggest so in the dust of thy Nothing : to find , as Hens are wont in the dust , some food more acceptable to them ; for this is a maine cause likewise of their so frequent scraping in the dust ; & who knowes perhaps , whether they may not light on a gemme or no ? for so it hath been knowne . The most humble Virgin Marie indeed euen nourished herself with humilitie , as a most sauourie food vnto her ; this she supposed to lye in the dust of her proper abiection ; and therefore with clawes of consideration , neuer left she digging and scraping it forth ; nor was she anie whit deceaued ; the earth of her abstraction , gaue her abundantly to feed most deliciously . And which is more , she found , in so doing , the precious gemme indeed , which was so enamoured with her humilitie , as he euen stoopt into the dust , to be there found by this mysterious and blessed Hen. THE EMBLEME . THE POESIE . NO mother , like the Hen , preserues her yong , Protects , & shelters with her wings ; her tongne Is clucking with a sad and doleful note ; Call's back her chickens , when they are remote ; And if they come not , chides sharp , shril , & lowd ; With beck & tallions fights for them . Thus shrow'd , OVirgin Mother , while the Puttock flies , ( The Prince of darknes ) who with watchful eyes Seekes for my Soule , his prey . The Hen is knowne , Careful of al. Yet if she hath but one , Her care 's as great . So 's thine of one , or other . Then to me Sinner , shew thy self a mother . THE THEORIES . COntemplate first , the great magnanimitie of the Hen , in defence of her chickens , as aboue sayd . And then reflect vpon the courage and fortitude of our victorious Patronesse , the glorious Virgin , especially in the protection likewise of her Children ; for to her enemies is she terrible as a battail wel arrayed . As an armie wel marshalled , is a terrour to the enemies , and makes them fly at the sight thereof , before they enter into fight : so are the Diuels danted at the presence of this inuincible Champion , standing in defence of her Clients and Children . Consider then , the great compassion of the Hen towards her yong ; which appeares in this , that with the sick and infirme , she wil be infirme ; she is so sollicitous in feeding them , as she finds not a graine , but she calles them to her , to participate therof : And for her care of preseruing them from danger , she clucks them vnder her wings , from the rapin of the kites , and the like rauenous fowle . And then weigh withal the tender compassion the Virgin-Mother hath euer shewen towards vs her Children and Seruants , in being so sollicitous to feed vs , while she was on earth , with the food of her doctrine : She hath opened her mouth in wisedome , and the law of clemencie in her toung ; and for custodie , how she hides vs vnder her wings , and protects vs from the snares of the Diuel . For this is she , to whom was sayd , that two great wings were giuen her : The one , the wing of Mercie , to which Sinners do fly to be reconciled to GOD ; according to the Prophet : Protect me vnder the shadow of thy wings ; The other , that of Grace , vnder which the Iust remaine , to be conserued in grace , and may say with him likewise : She hath shadowed vs with her shoulders . Ponder lastly , how the Hen not only sits vpon her owne egs , but sometimes strangers likewise , as the egs of Ducks and pea-hens , put into her nest , which being hatched , the Ducks according to kind wil betake themselues to the waters , and there diue and plunge themselues ouer head and eares ; and the yong pea-hens enamoured with their owne beautie wil forsake their tender nurse that bred them vp . And then weigh withal , how manie strange and vngratful children our mysterious Hen , the admirable Virgin , cherishes and nurse ; with her daylie protection , who requite her il for al her care in trayning them vp . THE APOSTROPHE . O Queen of Angels , saluted hy the Archangel , adored by the Powers of Heauen , Mistrisse of Vertues , Dutchesse of Principalities , Ladie of Dominations , Princesse of Thrones , more highly aduanced then the Cherubins themselues , more enflamed with ardour os Diuine loue , then al the Seraphins ; The first next to God , the second in the Role or Register of the Predestinate : Thou most terrible to thy foes , as an Host wel arrayed ; and yet infirme with the infirme , as a Hen amid her chickens , most tender of them , & a most sure bulwark for them , against al incursions and assaults of forren and domestick enemies , either visible or inuisible . O thou , who through thy Sonne , and thy matchles humilitie , hast crushed the Serpent's head : through thy holie prayer and intercession , I beseech thee , let Sathan be trampled likewise , vnder thy Seruants feet . O grant this same , mysterious and Indulgent Bird of Paradice . THE XVII . SYMBOL . THE PEARL . THE DEVISE . THE CHARACTER . THE Pearl , or Margaret , the Lillieamōg Iewels , is the peerlesse Gemme of Nature , so much happier then the rest , as nobler descended then they : this being bred in the womb of the sea , and they in the bowels of the earth . If they be stillicides from Heauen ( as some think ) they are the milkie drops distilled from Iuno's breast , which Sol parcheth into seeds ; which seeds empearle in those litle Ouens lying on the beach . The Diamant that sparcles so , though rich indeed , arriues not to that wealth without trade , and exercise of the Ieweller , in passing the file and chizel , wheras the Pearl needs none of those to raise its fortunes by , but is truly borne a Ptince . They are the ordinarie companions of the greatest Ladies , and so chast as they wil be dandling in their necks , without sensualitie in themselues , or those they dallie with , without iea●ousie of anie . They are true Subsidie-men , and such Sureties indeed , as their credit wil be taken for as much as they are worth . If you would epitomize an ample estate , & put the same into a litle Compendium , with Bias to carrie your wealth about you , sel what you haue , and put it into Pearl . If you haue anie suit in Court , it wil purchase greater friends , and procure you better preferments , then the best deserts . Like a pin and web , it wil put out the eyes of Linceus himself , not to see what he should . It is the key , that wil set open the Iayle to the worst conditions ; and the bolt to shut vpon the best deseruings . What ciuil warres could neuer effect , the Pearl or Vnion hath infallibly brought to passe , to wit , the ruine of that great Triumvirat , being disunited or dissolued : what would it then haue done , if vnited ? It is called Oriental , as much to say , as it makes al men to arise vnto it , to do it homage : and wil make you more place in a throng of people , of meer respect , then a rufling Whifler shal do with torch in hand . In fine , it is a rich Treasurie of rarities enclosed in a box of Pearl . THE MORALS . PRECIOSA ET CAELESTIS . RAre things are likely precious , and precious rare : not that scarcitie alone should set the price , or price and valew make them rare ; but that the ordināce of GOD is such , to haue them so , that things which are excellent in themselues , should be rare and scarce to be found , that pearls ( for worth ) might not be cast to swine , or trampled vnder foot . Monsters are rare indeed , and yet most hateful , and prodigious . It is the worth then that giues the price to things . The Sybils Books were valued lesse being nine , then when they were but three ; not for the plentie of the nine , or scarcitie of the three ; but to let Tarquinius see , the true estimate and value of each one ; and had he not perhaps taken her at last at her word , as he did , he had payd as much for one alone , as for the nine , or gone without it . Yea gold itself , were it as common happely as manie other things are of litle worth , would yet be in as great esteeme as now it is , through a certain excellence it hath in itself aboue others . And therefore S. Iohn did very wel , to dresse vp GOD al in gold , and paue the Paradice of ioyes with the same : for otherwise , do I feare , that manie an one , would neuer haue had anie great thirst after it ; who perhaps would better haue liked the horns of Lucifer , tipt with gold , then those of the Moon with siluer , or the burning cristal of the Sun. Who would thinke , that a peece of earth , taken , as it were , with the disease of the yelow Iaundise , being no more indeed then a yelow earth , a glittering Stone , a kind of froth boyling from Hel , should haue such a power vpon reasonable men ? So as wel it may seeme , to be the Golden Age , since al is set vpon gold ; they wish but gold , they speake or thinke of nothing els but gold , when lo , the Gold of gold , the precious Margarit of Pearls , is truly valuable indeed , the Incomparable Virgin-Mother , I meane , who is either the Pearl itself , or Mother of the true Oriental Pearl , which descended from heauen , and therefore is worthily called : PRECIOSA ET CAELESTIS . THE ESSAY . THE true Pearl hath a luster of siluer with it , which wil not soyle a whit , nor wax yellow ; its skin feares no nipping of the frosts , nor the tooth of Time. It is bred in the Sea , and seemes to disdayne the fare of its Hostesse , the Scallop , wherin it is a prisoner , while it takes its food from the heauens , and hath its whole alliance with them . They vse to counterfeit the same in a thousand manners with glasse , and aboue al , with the Mother-Pearl , in beating it to powder , and making a past therof , and then causing pigeons to let it downe , which with their natural heat do boile and polish it in the manner it is , and then put it forth againe . The Mother-pearl engenders from the heauens , and liues but of celestial Nectar , to bring forth her Pearl withal , either siluer , pale , or yelowish , according as the Sun makes it , or the ayre , whence it feeds , be more or lesse pure . Receauing then the deaw of Heauen into the gaping shel , it formes litle graines or seeds within it , which cleaue to its sides , then grow hard , and geale , as it were : and so Nature by litle and litle polishes them through fauour of the Sunnie beames , and at last they become the Oriental Pearls ; and as the Deaw is greater or lesse , the Pearls become the bigger and fayrer . The Pearl in powder , is good in a manner for al maladies . It growes not only in the flesh of the fish , but in the mother itself , or shel without the fish . It is tender within the mother , but growes hard as soone as taken out of the water . The greatest gallantrie of Ladies , is to haue them dangling at their eares by half dozens , whence are they called Cymbals ; they wil say likewise : a faire Pearl in the eare , is as good as an Vsher to make them way in a presse . Cleopatra wore two of them , which were worth a million and a half ; wherof one she swallowed downe , being first dissolued by vinagre . THE DISCOVRSE . IF you look now into the mysteries of al natural Secrets , you shal find none to symbolize better with the Virgin Marie , this Margarit of ours , then this same Pearl or precious Margarit of the Sea : if especially we regard but the names only , wherewith they are stiled , the one of Marie , the other of Margarit , and both hauing so great alliances with the Seas : the one being , amarum mare , a bitter sea : and the other , as wholy borne and bred in the seas ; the one importunatly begd and obtayned of GOD , by Anna her Mother : and the other , as greedily gaped-after from the Heauens , and especially from the Sun , by the Mother of Pearl , so properly called by like , for her motherlie & maternal appetite to engender and bring forth ; and we al know , what Pearls of sanctitie are lightly brought into the world , with so great importunities . But if we looke into the other congruities between them , we shal find them to sympathize so , as we may wel tearme our Virgin-Mother , a Pearl or Margarit of the Heauens , as the other of the Seas . The Margarit , as I sayd , is bred in the Sea ; which Isidor affirmes , and that in this manner . At certain times of the yeare , to wit , in the Spring and Autumne , the cockles , oysters , or scollops , or cal them what you wil , approach to the Sea-shore , and lye there gaping , and opening themselues , and receaue the celestial deaw into their bowels ; from the coagulation wherof , as abouesayd , are the Margarits engendred . Now this Shelfish , oyster , or Mother-Pearl ( for the Mother , or issue Pearl , are al of a substance , as mothers and embrions vse to be ) is the Virgin-Mother-Pearl it self , which opened her Virginal soule , at her mysterious Annunciation , in the Spring of the yeare , by the quiet shore of her tacit and silent contemplation , to receiue the heauenlie Deaw , the new Margarit : that is , to conceaue that precious Pearl , Christ Iesus , in her womb . For she opened her consent , to the great Angel , her singular Paranimph , to obey GOD in al things , saying : Behold the handmayd of our Lord , &c. and her soule likewise to the Holie-Ghost , to ouershadow her : and after the opening thus of her free consent , and her Angelical soule , the Celestial deaw of the Holie-Ghost descended into her , and so this infant - Pearl was diuinely begot in the virginal womb of the Virgin-mother - Pearl . Of which deawing of the Holie-Ghost , and opening of the Blessed Virgin therevnto , it is prophetically sayd : Deaw you heauens thervpon , and let the clouds rayne downe the Iust ; let the earth open and bring forth the Sauiour . These Pearls besides , if they be right Margarits indeed , are faire , white , and cleer ; for such as are so , are truly of the best , and a great deale better then those which are dimmer , and of a yellow and duskish coulour . For those which are faire , white , and cleer , are bred of the morning-deaw ; and the others , of thar which falles in the euenings . And our Incomparable Margarit , was predestinate so from the morning of the eternal Decree in Heauen , so created , as it were , ab initio & ante secula , while the other pearls of lesse regard were only produced in the euening , after that sinne was brought into the world . This Margarit therefore so faire , so white , and cleer , signifyes our heauenlie Margarit and glorious Virgin , who was beautiful and faire in mind through a more then Angelical puritie of hers consisting in the mind ; most snowie and white in bodie , through an immaculate chastitie and virginitie ; and cleer and sincere in works , through a simple sanctitie , and Saintlie simplicitie in al her actions , in the whole course of her blessed and incomparable life , which she led on earth . I sayd aboue , that Pearls being stampt and beat to powder are holesom , soueraigne , and medicinal for manie maladies ; wherof I find the Naturalists chiefly to reckon three : First , they are purgatiue , because they purge and euacuate the bodie of al noxious and superfluuous humours ; secondly , restrictiue , staying the flux of bloud or venter ; and thirdly , they comfort and corroborate the hart , being readie to faynt or swoune through debilitie of the spirits , or the vital parts . To these infirmities , the applications of these pownded Pearls so beat to powder , are of singular auayle . In this manner the Blessed Virgin , being seriously pressed with importunitie of prayers , and often vrged and called vpon with incessant vowes , relenting and mollifyed at last , as fallen into powder , applyes herself , first through a purgatiue power to purge vs of our sinnes , by procuring vs the grace of Contrition , and the holesome Sacrament of Pennance , to bewayle and purge our sinnes past ; secondly , with her restrictiue vertue , to restraine the soule from flowing and falling againe into future sinnes ; and thirdly , with her restoratiue , comfortatiue , and corroboratiue power , to strengthen and fortify the hart , in present occasions of sinnes . THE EMBLEME . THE POESIE . A Rare and precious Pearl is hardly found , That 's Great , & Heauie , Smooth , pure-white and Round . The Sonne of God came from his heauenlie Throne , Factour for Pearles , aet last found such an one . Great , to containe himself ; & Heauie , ful of grace . And therefore sunck vnto a Handmayds place . Smooth without knob of Sinne. Virgin pure-white . Round in perfection , more then mortal wight . This pleas'd his eye ; a long time hauing sought , Gaue al that ere he had , & this he bought . Vnion's a Pearle ( no twinnes ) it-self , but one ; Such was the Virgin-Mother Paragon . THE THEORIES . COntemplate first , how this Pearl or Margarit is vsually called , as we sayd , by the name of Vnion ; whether it be for the great vnion and sympathie there is , between the Mother and the Pearl , I know not ; for you can not mention the Mothers name , but needs must you bring-in the Pearl withal : or for the vnion of the Celestial deaw , with the Conchal nature , to make vp a Pearl , in the lap of the fish , I wil not say : this I am sure of , that our blessed Pearl heer is called Deipara , as much to say , as the Mother of GOD ; nor can she be so called a Mother , as she is , but GOD must needs be vnited to her , to make vp her name . Consider then , that as the Mother-pearl , being otherwise only a meer shel-fish of its owne nature , and of no greater a ranck then a playne oyster of the Sea : yet through the appetite she had to suck , and draw in the heauenlie deaw into her bowels , obtained the especial priuiledge and prerogatiue , to become indeed the Mother of the true oriental Pearl . So the virgin-mother , though she were , as she sayd herself , the sillie handmayd of our Lord , and of our human nature , subiect to the natural fray leties therof ; yet through a singular immunitie with the puritie of her intention , integritie of bodie , and Angelical candour of mind , disposing herself most affectuously and ardently indeed , to receaue the Celestial deawes frō heauen , that is , the grace of perfect Vnion with GOD , in her pure soule , she deserued to become the Mother of the Pearl of Pearles , sweet IESVS . Ponder lastly , that if a meer Pearl , being so basely bred in an oyster-shel , whose extract at the best is but meer Deawes let fal from the nether Region of the Ayre , and those but drops of fresh water , as it were impearled in the fish , through benefit of the Sun should come to be so highly prized as we haue sayd , being no more then a meer seed of Pearl somwhat fairer then the rest of that kind ; how are we to prize and magnify , trow you , our heauenlie Pearl heer , whether you meane the Pearl , or Mother herself ? the Pearl himself , for being such a Pearl so truly descending from heauen ; and her , for being the Mother of such a Pearl . THE APOSTROPHE MOST sweet , most debonnaire Virgin-Mother , the Immaculate through emphasis , the Mother of faeyre dilection , Mother of Iesus , regard me poore wretched soule , and obtaine , that my hart and affection be pure and clean , at least like the seed pearl , according to the proportion of my litlenes , and my bodie wholy free , from the duskish blemishes of the least sinnes , and that by day and night my thoughts being repurged from al immundicities and vncleane obiects , the flourishing bed of my Fancie , may neuer be soyled more , to offend thine eyes , and those of the Immaculat Pearl of thy womb , the Spouse of my soule , CHRIST IESVS . THE XVIII . SYMBOL . THE DOVE . THE DEVISE . THE CHARACTER . THE Doue is the true and perfect type of Loue ; let them but change caps with each other , and the Doue shal be Loue , and Loue a Doue . If Venus betake her to her Chariot , she is drawne with the teame of foure of them , as Poets say . This are we sure of , the Holie-Ghost , the essential Diuine loue , hath been seen to appeare , as carried with Charitie , in the forme and figure of a Doue . The Doues are neuer in their proper element more , nor better pleased , then in digging them holes in the rock , and planting their litle pauillions there . And the Eyes ( the Agents of Loue ) like a payre of twin-like Doues haue set vp their rests , and built their nests , as it were , in the hollow concaues of the browes , in seruice of Loue. The Doue is the trustie messenger , or winged Post of the Ayre , that carries letters to and fro , in matters of the greatest importance ; which she fayles not to deliuer with the hazard of her life , nor euer misseth , but it costs her the best bloud of her bodie . She is euen an arrow , and verily as swift as it , but without a steelie head to hurt withal , as hauing no gaule within her , or curstnes in the bil . She is a very sociable creature , and apt for Citties ; witnes their Douecots , where they liue in great peace and neighbourhood togeather ; and not of feare , as some , do they flock togeather in great troupes , but meerly of loue and charitie one to an other . She is very abstemious and religious in her dyet , and wil not feed on those flesh-pots of Egipt , that first came-in with that Patriark and second Parent of our kind ; contenting herself with bread alone , allowed euen from Adam's time , who tilled and ploughed the first of anie . She is hot by nature , & yet of condition a Moyses for meeknes , and euen the verie Lamb of birds ; if not so able to cloath our nakednes with her wool as he , yet surely she would , if she could ; yet euer readie and prompt to lodge vs in her downes . And when she can not stead vs otherwise , she wil afford her bodie , to be sacrificed by vs , as an entire holocaust of her good nature . THE MORALS . IN FORAMINIBVS PETRAE . WHO wil giue me the wings of a Doue ( the Prophet sayth ) and I wil fly and rest ? The Doue would fly , and then rest : fly in the exercise of al vertues , and then rest in the contemplation of the Diuine attributes ; or fly in the meditation of our Sauiour's life , & then rest in the deep contemplation of his bitter passion ; fly in reading the Diuine Scriptures , that point vs the Rock ; and rest in digging in the holes of the said Rock , the blessed stigmats of his venerable and sacred wounds . For Reading indeed , though it much auayle to lead vs to the Rock , yet diues not so deep into the Rock , as serious Meditation doth ; & Meditation though it dig into the Rock , yet dwels not so quietly there , nor rests so sweetly in the Rock , as a deep Contemplation doth ; while Reading regards but the shel only , that is , brings to the Rock ; Meditation , the kernel , that is , digs into the Rock ; but Contemplation swallowes & relisheth the kernel , that is , dwels and sets vp its rest in the Rock . Reading looks but superficially therinto ; Meditation bores and enters into it ; but Contemplation diues and sounds into the depth . Reading exhibits the breasts of the Mother-Church , in opening the books of the Old and New Testament ; but Meditation , and more Contemplation , wrings them , to fetch out the milk to nourish withal . Reading crops off the eares of corne ; and Meditation and Contemplation , as with the fingar and thumb , wrings out the grayne ; then grinds it to meal , til it comes to be bread and food of men . And this the tender and compassionate Mother did , who flying , like to the Doue , al the time of her life , neuer rested herself , til finding her Sonne , become a Rock of scandal and reproch , aud piteously bored on euerie side , she enters into them , and dwelles within them ; and if you ask her , where she is , might very wel answer : IN FORAMINIBVS PETRAE . THE ESSAY . THE Doue , the Mercurie of birds , the faythful Messenger of Noe , the friend to the Oliue , hath properly no coulour of her owne to know or distinguish her by ; so is she vniuersal for al ; in this only she is singular aboue the rest , that being of what coulour soeuer , her neck being opposed to the Sun wil diuersify into a thousand coulours , more various then the Iris it-self , or that Bird of Iuno in al her pride ; as scarlet , cerulean , flame-coulour , and yealding a flash like the Carbuncle , with vermilion , ash-coulour , and manie others besides , which haue no name , but as you borrow them from other things . And though she be neuer so chast , innocent , and loyal to her mate , yet can she not auoyd his iealousie . Which you may see , and it is a pleasant contemplation to note the while , when the Cock returns to his Douecot , how , discouering his iealousies , his litle breast wil swel vp to the bignes of his bodie ; then with the voice to break forth into a hoarse and angrie note ; by and by to walke in state , as it were , and encompas his mate about ; and with the shew of a wrothful Nemesis , rake the ground , with the swift trayling and strotting of his trayne , and that you may not doubt but he is angrie indeed with the pecking of his bil , & strokes of his wings he persecutes the poore wretch , deseruing it not . Yet she abides very patient to al , nor is troubled a whit at his causeles indignation , proceeding out of vehemence of loue ; she flyes not away to shun him , and withdraw herself , but rather approaches neerer and closer to him ; she returns not blow for blow againe , but meekly endures and suffers al ; vntil the diuturnitie of sufferance and her meeknesse do vanquish and mollify the choler and fiercenes of the furious thing . And so at last the Cock forgetting his suspicion , is quite tamed ; & laying the enemie aside , puts on the Louer , returns to reconciliation of friendship againe ; and the ioyning of their bils togeather , with more ardent affection , renewes the same , as the flame is encreased with the sprinckling of frigid drops theron . She is a meek creature , and hath no gaule ; she feeds on no liuing thing ; she brings vp others yong , she makes choice of the purest grayne , she builds in the rocks , she hath groanes for singing notes , & sits very willingly by the waters side , that she may suddenly shun the haw ke foreseen by his shadow therin ; and a thousand other qualities besides . THE DISCOVRSE . NOW then , as the Doue builds her nest not in trees nor on the earth , but in the holes and concauities of the Rock , not so curious as some birds be , to plaister and trim vp their nests , or to seeke for the softest downes to prepare their beds with , against the hatching of their yong : So our Ladie , the mystical Doue we treat of , built not a whit , nor placed her hart , in the baser earth of terrene desires , nor in the higher thrones of princelie Maiesties , but euē in the wounds and passions of her dearest Sonne . Arise , my friend , make hast , my Doue ; I say , make hast , and come into the holes of the rock , where our Doue is sayd to inhabit . In the holes of the rock , I say , because in her thoughts and remembrance was she stil conuersant and lodged , as it were , in the wounds of Christ. Or we may say , and not vnaptly to , that Christ had sundrie nests , to wit , the Crib , the Crosse , and his Sepulcher or monument . In these nests now of Christ , our Doue would oftē inhabit , because she would often visit these places with incredible ardour & deuotions . Of which opiniō is doubtles S. Hierom , thoughhe say , perhaps : Perhaps , sayth he , through excesse of loue she is sayd to haue dwelt in the place , where her Sonne was buryed . For one hardly would beleeue , how much internal loue and affection is fed with looks . The Doue againe feeds not on the flesh of other fowles & birds , as some do , but of the graynes of corne , and that the select & most choice of al. Nor was our Doue , the blessed Virgin , affected or giuen to terrene and worldlie things , but to Celestial and eternal ; she fed not on the flesh-pots of Egipt , nor yet of Manna , being but only the bread of Angels , but rather fed of the Bread of life , the thing represented by that Manna , she fed on the sweet thoughts of the Diuine Word it self Incarnate in her womb , and fed of that grayne of corne , wherof it is sayd : Vnles the grayne of corne falling into the earth be mortifyed and dy &c. This grayne of corne refreshes and satiats ; and therin may signify our Sauiour Christ , according to the Psalmist : He satiats thee with the fat of corne ; and hath rednes without , in regard wherof may it signify the flesh of Christ ; agreable to that : How red is thy garment &c : and besides is white within , and expresseth the soule , which is fulgent and bright with the candour and splendour of puritie ; For indeed it is the candour of light , And therefore in the Canticles the Virgin sayth : My heloued is white and red , and chosen of a thousand ; White , for his blessed and diuinifyed soule ; red , for his precious flesh , embrued with is bloud ; and the choice of a thousand , for his soueraigne and supreme Diuinitie . This Doue then fed of such a grayne , because she was wholy and fully delighted with the Diuinitie and the Humanitie of Christ. And for her groanes , the ordinarie musick of the Lyre of her hart , they were the lamentable and sad accents , which the Passion of her deer Sonne had caused in her . For lo , this Doue with the rest of that desolate and mourning flight of Maries , her fellow-doues , did nothing els , but sigh and groane , in beholding the onlie Pearl of doues , her deerest Sonne , in so piteous a plight , so hampered and entangled in the fowler's nets . Like Doues that meditate , they groned sore , as the Prophet sayth , especially this Doue aboue the rest , the incomparable Virgin-Doue , being the natural Dam and parent of the poore distressed one , most sadly powring forth a floud of teares without measure . Whence S. Anselm sayth in a certain place : My most merciful Ladie , what fountains may I say brake forth of thy purest eyes , when thou sawest thy onlie innocent Sonne to be scourged , bound , & so cruelly entreated before thee , and the flesh of thy flesh so mangled in thy sight ? what groanes shal I imagin thy breast sent forth the while , when thou heardst him say : Woman , behold thy Sonne ; and agayne : Behold thy mother ? For she could not see her Sonne to be so crucifyed , without groanes , and motherlie laments for her dying Sonne , the ioy of her hart , and hart of al her ioyes , so pierced with a souldiers speare , that euen transfixed withal the mothers breast , a verie Niobe of teares , or rather Noome of bitter groanes . Now for the wing , which so eternizeth the Doues , and makes them most illustrious among fowles of the highest pitch , this I note , they loue not much to fly alone , bur to assemble themselues in flights . The blessed Virgin , is that Woman cloathed with the sunne , of whome it is sayd in the Apocalyps , that two wings were giuen her to fly with , in the desert ; which two wings are the wings of Loue and Hope , wherewith she flyes into Heauen . Who wil afford me wings as the Doue ? But yet she would not fly alone , but draw others also to fly along with her , to wit , the Apostles , during her life , and through her example afterwards al other Saints . They were accustomed of old , the better to attract strange pigeons to their houses , to vse this industrie or slight , to annoynt some one tame and domestical Doue with an oyntment , which they knew most grateful vnto them , and so annoynted to let it fly at large ; when she so flying in the ayre , through the fragrance of the odours about her , would draw to her a number of them ; & so she , who first flew alone , would returne back againe in triumphing manner . The Virgin of herself alone at first was the onlie louer of vowed Chastitie , who professed , she knew not , nor euer would know man. This Doue then the heauenlie Fowler had sent forth into the ayre of the world , as annoynted with the perfume of al graces , and especially of Chastitie ; but now she flyes with an innumerable number of Virgins , led by her example , singing altogeather with one consent that verse : We wil runne after the odour of thine oyntments ; the yong virgins haue loued thee , O louelie Doue . Lastly , for the sitting of the Doue by the waters side , heare what the Holie-Ghost in the Canticles sayth : Thine eyes like Doues vpon riuer-waters , which are washed with milk , and sit by the fullest streames . S. Hierom , that great Contemplatour of Celestial Secrets vpon the Canticles , speaking of this most holie Virgin , how she was assumpted to Heauen , sayth : I saw one specious as a Doue ascending from the waters . She was a beautiful Doue , as it were ; because she shewed the forme and simplicitie of that Doue , which came vpon Christ , coming out of the streames of waters . Now as the Doue is sayd to dwel vpon the streames , as wel to discouer the shadow of the hawke , as to refresh herself against the heats : So the blessed Virgin rests & abides vpon the fulnes of the flouds of the Holie-Ghost , as wel to admonish her Deuotes to beware the Diabolical snares , as to enioy the plenitude of the waters of the same Holie-Ghost , to wit , the guifts therof . THE EMBLEME . THE POESIE . THE Holie-Ghost , that nestles like a Doue , Betwixt the Father & the Sonne aboue , Is flowne from Heauen to seek a mate below , A Virgin , chast , pure Doue , as white as snow Fethred ; a like consort ; she without gal , Simple & mild ; he Loue essential . Thus they accord , as they in colour sute , And to the flower correspond's the fruit . The Virgin 's shadowd , yet remaines pure white ; ( Shadowes expeld ) the substance brings to light . But while her Sonne is shadowd on the Crosse , The mourning * Doue in blackes laments her losse . THE THEORIES . COntemplate first , how the Doue , being a most pure creature , feares to be defiled , & abhorres whatsoeuer is foule and sordid , as appeares by that which hapned in Noe's Floud . Noë sent forth a Doue after fourtie dayes , to discerne whether the waters were fallen and ceased vpon the face of the earth or no , who not finding wheron to rest her foot , returned into the Ark againe ; and the reason was , as S. Augustm thinks , that though the tops of hils appeared bare , yet they remained moist and slymie , and therefore the Doue being a nice and delicate bird , and extremly amourous of puritie and cleannes , would by no meanes put her foot theron . And heer reflect vpon the Virgin pure , in whome no spot appeared of Original Sinne at al , in that great inundation & deluge therof in Adam , but remayning in the Ark of her Innocencie Immaculate , because the mother of the Immaculate Lamb. Consider then the singular prouidence of the Doue , which is a part indeed of the prudence of this creature , in that to shun the hawke , she shrouds herself in the secret holes of the Rock , and there securely reposeth in great peace . And then consider , how this Doue of Doues , this same most prudent Virgin , being higher then the rest , and more profound , had placed her nest or chamber in Christ her Rock ; where being alwayes safe and kept inuiolable , the slights of the Diuels and the subtleties of Hereticks could doe nothing against her ; but what they did , was against the Rock itself , rebounding back vpon the impious themselues , like the waues against the cliffes , the ships against the shelfs , the rusling of the winds against the towers , the fomie froth against the beach , the edge of the sword against the Adamant , the reed against a target , drifts of snow against a helmet , fire against gold , & lastly a slender cloud against the Sun. Ponder lastly the great similitude and resemblāce , which is between the saluation of mens liues in Noës Ark , and that of Soules in the Church , whose foundatiō was layd in the Virgin-mothers womb , our true Doue indeed , at the Annunciation of the Angel Gabriel , when that stupēdious miracle of grace was wrought within her . But as then that Doue of the Ark carryed only the message of saluation , the figure of that embassage heer brought by Gabriel , whom when you behold so painted with a brāch of Oliue in his hand , as a token of peace and mercie , what see you els , but Not's Doue , bearing a bough of oliue , in the feet ? THE APOSTROPHE . O Most innocent Doue , Lady of meeknes ! O would you please to remember me for my good , most sober & ●emure Virgin , & amourous Mother of my deerest Spouse , Oh pray the eternal Loue for me ; reiect me not poore wretch , most wretched Sinner , so wholy immortifyed in al my senses , who heer present myself before your goodnes in the demād and pursuit of man suetude of mind . Oh grant , most precious Virgin-Mother , that I perish not for euer , and be lost . O admirable Ladie , Ladie , I say , of heauen and earth next GOD your deerest Sonne , placed aboue al the Hierarchies of Heauen : Let me not quite perish , Queen of the heauenlie Empir● ; for alas , what profit wil there be in my vtter ruine ? Alas , Alas , let me not fal , a caytif and vnworthie worme as I am , to nothing , or worse then nothing , so wholy drowned in Sinne and vice . THE XIX . SYMBOL . THE FOVNTAIN . THE DEVISE . THE CHARACTER . THE Fountain is the liquid Glasse or Mirrour of the Naiades , where they haunt to contemplate their beauties in ; or rather is the Nimph herself , who gazing on her proper beautie , through a strange Metamorphosis of self-loue had lost herself in her owne Glasse . Hence it is , she runnes the Hay , as it were , in the meadowes , to seeke herself in the waters which she is herself , got forth to take the ayre , in the fields abroad ; and as it runnes , it playes on the Harpsicon the while , whose iacks are the pible stones , checking the litle waues as strings , that so with purling frames the harmonie it makes . The feathered Nimphs there , are much taken with it , especially the Swan , that wil be tuning her Descant to that ground . Al the care she takes , is but to haste to pay her rents , which she doth to the Brooks and Riuers , as Bay lifes to that great Exactour , who takes them grumbling , as neuer satisfyed . She is the breast of Nature , and Nature the Nurse that suckles al things with her milke , and is so good a Nurse and so prodigal of her sugred lickours , as where she can not els communicate herself , of her owne accord wil she break out into Springs : Springs so called indeed , because they leap and spring forth of the earth . For so shal you see the litle lambs and kids prickt with this milk of Nature , wel concoct with youthful heat , to spring , to iump , and frisk ; whence doubtles the season of the Spring tooke first the name . For what is the blossomes , trow you , to spring and bud forth , but for Nature to breake out as into Springs ? The Rose springs forth , while Nature breaks a veyne as it were , that springs into a Rose . The Lillie springs , while Nature spilles her crystal milk , that sprouts into a Lillie . The Springs and Fountains therefore , are the life of Nature , if the life , as some maintaine , abide in the veynes , which may wel be . They are the verie ticklings of Natures hart , that make her sprug vp herself in the season of the Spring , to court the world with , in her best array . For then she crownes herself with a garland of al flowers , puts on the mantle of her goodlie meadowes diapred al ouer , and tricks and decks vp her hayre , the fruitful trees , with gemmes of blossomes of infinit varieties , to feast and entertaine the new-borne world . THE MORALS . PERENNIS ET INDEFICIENS . AL things that are , haue their certain tearmes ; and ther is a stint and period to be seen , in al things . Be they treasures of immense riches how vast soeuer , they may be summed with good Arithmetick , to a last farthing . The Cataracts of waters , in Noe's time , that powred downe so fast , at last were exhausted quite , and gaue leasure to the Earth , to swallow and digest so huge a draught . They were neither perpetual , for they lasted but a time ; nor yet without measure , for it may be supposed the Springs were dryed , or that the hand of GOD had put a sluce to the torrents . Elias called for rayne , and it powred downe so fast , as manie were affrayd of a second deluge ; but the glut and tempest ceased in a certain time , & al was wel . To leaue these , and to come to Man , whose pride makes him oft-times to pretēd to a kind of eternitie of felicitie ; Let him lift vp his crest neuer so loftily , his pride wil soon haue a fal . Alexander how great soeuer , when he saw he could not eternize himself , & become dreadful enough otherwise , vsed a stratagem , which was to be drawne by Apelles in sundrie manners , now mounting on his Steed , that braue Bu●ephalus , in the action of making the earth to trēble with his looks ; and then to be admired in the habit and equipage of a GOD , calling himself the Sonne of Iupiter Amon ; but the truth is , his looks made not the earth to quake , but only in his picture ; nor was he adored , but in his pourtrait , and he no more then a mortal man , whose Aurora and cursorie day , had a speedie sun-set . Nero caused a coyne of gold to be stampt , where his owne effigies was engrauen of the one side , and of the other Fortune enchained at the foot of a Rock , with this word : Nec scopulos metuo . But he shortly found the contrarie , when killing himself , he suffered shipwrack in the sea of his owne bloud . Otho represented himself in such peeces of gold , with his hand armed with thunder , with this : Alijs non ●tor armis . But soone the spring of his life and Raigne , was the winter of his death ; and what death but a death which his life deserued ? There is nothing sure and perpetual in this world ; but al things slide away like running streames from the spring-head , which leaue not so much behind them , as the memorie of their passage . The Spring only is it , which stil remaynes , whose waters after they haue runne an endles time , shal then but seeme to begin to runne , as being an Abysse of waters sprung from an endles source . Looke then what the Spring is of elemental liquids , the same is the Mother of GOD , an endles fountain of spiritual graces and perfections , and is truly the FONS PERENNIS ET INDEFICIENS of al Graces . THE ESSAY . TO speake of the Fountain truly , as the thing deserues , one had need of a fountain of wit and brayne about him , to decipher it aright . For who can draw a picture of one that can not sit , but is euer iogging vp and downe ? For lo , the fountain-water neuer stands , but hath the palsey in the veynes , that wil not rest . It is sometimes taken for the Fabrick itself ; as built of stone ; which if we should , the diffitie would encrease . For so were we obliged to expresse as manie formes wel nigh , as there are fancies in the Brayne . For some shal you see of one fashion , some of another , as euerie one abounds in his sense . Witnes that so artificially wrought by the famous Michael Angelo de Bonaro●i in figure of a Woman washing and winding of linnen clothes in her hands ; in which act of hers , she straynes forth the Fountain-waters . Another haue I seen of an Elephant spouting the waters from his Proboscides or trunk , to the pleasures of the Spectatours ; another of a Whale , that spouted the waters so high , as euen did diselement the same into a dust or powder of waters . Another so cunningly set and contriued , as what with the waters so disposed , and the Sunnie rayes togeather , it would make a perfect Iris in the eyes of al men ; and a thousand other , while Art in nothing more wil vye with Nature , then with her workmanships of this kind . The Fountain therfore is properly neither the manufacture alone so wrought , nor the water of itself , as it creeps in the veynes of the Earth . For so the one were a liuelesse Statue of Man or beast , and the other a Spring only , and no Fountain ; The one would be but a dead or sensles Carkas , and the other only in the Concha , as the bloud abiding in a boule ; so as to haue a Fountain indeed it must be aliue , and haue the siluer bloud , as in the veynes , that spouts , streames , or trickles from it : Such as Niobe herself was transformed into a Liuing Fountain , as it were , when she wept out her eyes ; such , I say , as Magdalen was at her Maister 's feet , or as that great Porter of Heauen and the Keeper of the keyes therof , when he so bitterly wept at the Cock-crow . I can not tel , whether there can be a brauer sight , then such as these , curiously represented in marble , with the azure veynes appearing in the bodie , and the rest of the lineaments liuely set forth ; and then to behold the trickling streames to fal from the eyes , either as pearls by drops , or as open Cataracts burst forth . THE DISCOVRSE . BEhold we now the Incomparable Fountain itself of liuing waters of Grace , that flow from thence : to wit , the Signed Fountain , the most pure Virgin Mother of GOD , according to that of the Canticles : The fountain of gardens , the well of liuing waters which flow with violence from Libanus ; and againe : My sister is a signed or sealed Fountain . She is a Fountain placed by or neer GOD ; she is a Fountain turned into a Riuer ; She is a perpetual Fountain ; and lastly a sweet and pleasant Fountain . She was a signed fountain , because she was likewise an enclosed Garden . She was a Garden , because Her vnderstanding was ful of fayth , and knowledge of GOD , with infinit varietie of flowers of al kinds ; and closed it was , because no errour or ignorance might enter therinto . She was a Garden , because her affect was ful of loue to GOD and her Neighbour ; and closed , because no terrene loue or base desire of the flesh or world , could find accesse to her hart . She was a signed Fountain , because her Virginal womb was ful of the water of Celestial grace ; and signed , because sealed with the irreuocable Vow of perpetual and immaculate Virginitie . She was a Fountain placed neer to GOD , Because with thee is the Fountain of life ; A Fountain , in that she refrigerates from the heat of concupiscence ; and a Fountain of grace , for that she viuifyes from the death of mortal sinne ; and because she is very neer to GOD , she plentifully and aboundantly powreth forth herself to al. This litle Fountain encreased to a huge Riuer , and flowed into very manie waters . For lo she was a litle fountain in her humilitie and conuersation ; but then grew into an immense Riuer , in her Annunciation and Conception of the Sonne of GOD ; and flowed into manie Waters in her glorious Assumption , when she flowes so abundantly , as al participate of her fulnes ; as wel they without ( as yet in banishment ) as those also in the streets of the Celestial Hierusalem ; according to that of Salomon in his Prouerbs : Thy fountains are deriued abroad , and thou diuidest thy waters in the streets . She is a perpetual Fountain , because ( as Esay sayth ) a Fountain of waters , whose waters neuer fayle . Other Fountains wil soone dry vp , but this neuer , For the loue of the world is no endles or perpetual Spring , but slides away , goes , and comes , and oft comes to nought ; but is a Cestern rather , that wil in time be exhausted , and that ere very long . They haue left me the Fountain o● liuing Water , and framed to themselues broken Cesterns that leake and can hold no water . Lastly , this Fountain of Ours , is sweet and pleasant . For as Springs and Fountains of waters , arising from the Sea ▪ and passing through veynes , as it were , and subterranean places , become very fauourie and sweet ; and that by certain degrees , hauing first of al a kind of bitternes with them , and then a more gratful , and lastly a pleasant and delicious tast . So the blessed Virgin like a Fountain springing from the source and origin of the bitter and harsh people of the Iewes , was through a singular and especial prerogatiue preserued from the least tack of those brackish waters , whence she came ; and being diuinely sanctifyed by the Holie-Ghost , became a most delicious Fountain of al graces ; according to that of Iudith : The bitter fountains are made sweet to drink . From whence , as from a publick Conduit of a Cittie , the vniuersal Church deriues infinit streames of graces and fauours . And , as in great Citties there is wont to be some Conduit or Concha , or most ample and spacious Channels erected in the open market-place , from whence may al at their pleasure fetch waters without limit or restraint , for al their vses ; besides some special pipes conueighed into some mens houses , as a singular fauour : So the blessed Virgin , like a copious and endles Conduit , abundantly affords the waters of her graces to al that haue their recourse to her for them ; and more particularly and familiarly to those , that are her special Deuotes , as being of her families and holie Sodalities . Let vs now see then , what waters she affords ; for surely her waters are ful of Vertues . And first , they coole and refrigerate , and are therefore most welcome to the thirstie soule . And as Fountain-water in Sommer is more cold , and hotter in Winter : so the Incomparable Virgin , in the sommer of prosperitie giues fresh and coole waters , to wit , a cooling and refrigerating grace , that the mind be not too much enflamed with terrene affects ; but in the winter of Aduersitie yealds her waters hot , that is , inflaming , least the mind with aduersities being too much depressed , might coole , and at last grow vtterly cold in the loue and seruice of God. As these waters coole , so do they quicken and viuify withal ; and are therefore called liuing or the waters of life . Heart the clamour of this people , and open them the treasure , the fountain of liuing water . These Fountain-waters haue an humectiue and vegetatiue vertue with them , to water and to make things prosper and grow vp . A fountain ascended from the earth , watering the vniuersal superficies . So Genesis . And for growing , Esay sayth : The shower falles and snow from heauen , and returns no more ; but inebriates the earth , powers vpon it , and makes it to spring and grow vp . For the earth indeed is sayd , first to put forth the blade of the wheat , then the green eare , and lastly it becomes a ripe and ful-grayned eare of corne . And this heauenlie Fountain of ours , first makes the earth of our soule , to put forth the green hearb of the feare of God , which is the beginning of a new life ; then the green eare of Pennance , which is bitter and sharp ; lastly a ful perfect fruit in the ripe eare , which is Charitie ; since Dilection is the fulnes of the Law. And to conclude , the vertues of these waters haue the power to ascend and mount vp , according to that : The water which I shal giue you , shal be ( in her ) a Fountain of water arising and springing to eternal life . And as the nature and propertie of the water is especially in pipes to arise the higher , the lower it falles : so the Virgin stooping to the center of her Nothing , is aduanced so high , aboue the Cherubins and Seraphins themselues ; and so consequently the waters of grace , that flow to vs from her , rayse vs the higher in Heauen , while by her example we stoop downe and abase our selues , and especially despise these base and terrene things . THE EMBLEME . THE POESIE . IT had not rayn'd , and so the earth was dry , No showres of Grace were falling from the sky . An vniuersal drought possest the Land With dearth & famine ; God's reuengeful hand On Eue , pass'd to her progenie , For sinne , Man's soule , like earth dried vp had euer byn , But that there did a cristal Spring arise , To drench the barren soile , and fertilize : For Naamans ( Iordan-like ) it made a floud , That flowd with Grace . * 'T was Troubled ( not with mud , While She 's cal'd ful of grace ) But sinner I Am troubled , 'cause I want . Fountain , supply . THE THEORIES . COntemplate first , that as an Aqueduct hath length and breadth with it : so our glorious Virgin , the Fountain , I mentioned aboue , of liuing waters , as an Aqueduct hath so great a length , as she reaches euen from heauen to the earth ; according to that mellifluous Doctour : Marie is an Aqueduct , whose top like Iacob's ladder , reaches to Heauen . And the breadth of this Aqueduct is such , as she was able to containe the Diuine Fountain itself , as the same S. Bernard affirmes : A Fountain is borne to vs , because that Celestial veyne hath descended by the Aqueduct , though not affording vs the whole plentie of the fountain , yet powring out certain stillicides of grace , into our dry and arid harts . Consider then , that as we can not deriue the waters of the Heauens into our Conduits on earth , without some conueyance or other : so can we not expect the waters of Grace to come from thence without some Aqueduct of Grace , which is the blessed Virgin , the Incomparable Fountain therof ; for that , as S. Bernard sayth , the flouds of graces were wanting so long to human kind , for that as yet no Aqueduct had made intercession for it . Seeke we therefore grace through the inuocation of Marie , Mother of Grace ; and whatsoeuer we offer to GOD , commend we to Marie , that grace may returne back by the same channel , by which it flowed . Ponder lastly the manner how this Aqueduct or Fountain of ours communicates its waters ; for to some she communicates in manner of a Well , to some againe in manner of a Spring , and thirdly to others in manner of Riuer-waters . The Well hath its waters hid in the bottom of the pit , and not to be drawne without some difficultie : in which manner she communicates herself to sinners only , to whom the waters of grace are hidden , but yet to be fetcht and had with the labour of contrition and pennance . but the water of the Spring is drawne without labour at al , and flowes continually : and in this manner she communicates herself to pious Soules and her Deuotes , because continually she affords them graces with much facilitie ; and lastly , as touching the Riuer , that flowes so with great abundance , she communicates and powres forth herself to the Blessed Soules , with ineffable graces , which are not communicable to mortal wights . THE APOSTROPHE . O Virgin Marie , Fountain of grace , Fountain , I say , of the Paradise of pleasure . Thou cristal Well of the liuing waters , which flowe with impetuositie from Libanus , O signed and sealed Fountain , such as the Wise-man so points forth , that beganst to rise from the earth of a barren soile , to fructify the world with thy Merits , and to water it with thy Graces . Thou litle Fountain as then , now growne to a great and ample Riuer , who in thy birth appearing as a litle Spring by humilitie , and then a Fountain of more note , and so encreasing stil with sanctitie in conuersation becamest atlast to be a swelling Riuer , when so thou conceauedst in thy Wōb , the source of al graces , that precious Oyle CHRIST IESVS ; so as now from the plenitude of this Fountain , through al places of the Church , haue balsomed liquours been deriued to vs , Obtayne , ô incomparable Virgin , inexhaustible Fountain of Graces , of that deare Sonne of thine , that the waters of his Celestial graces may so water my soule , that through spiritual ariditie it be not enforced to languish vtterly . This I beseech thee , thou Fountain of liuing waters . THE XX. SYMBOL . THE MOVNT . THE DEVISE . THE CHARACTER . THE Mount or Mountains are of the noblest and best extraction of the earth , and therefore aptest to take fire ; witnes Aetna or Mongibel . They are as great Barons in England , and Grandes in Spaine , for their eminencie aboue the rest of Hils , in the Vpper-house , & the other as Knights & Bourgeses of the Lower ; the Vallyes being no more then the Commons of the Land , who choose them out to stand for the people . They are the Cedars of the earth , and Cesars in the Senat of the highest towers , as topping them al and keeping them vnder . They are the Piramides of mould , more ancient and more lasting then those of Egipt ; and the true Mausoleums of the Monuments of Nature ; the statelie Collosses of earth , erected as Gog Magogs among the lesser people of the Hils or Hillocks . They are as Sauls , far higher then their brethren by head and shoulders : and the rest as litle Dauids , more fit to keep sheep in the lower playnes . Had not Mount Arrarat stood so a tipt-toe as it were , the Ark had been forced to haue made a longer nauigation , and Natures shop had not been opened so soone , to expose her Specieses of liuing things to the new world , nor yet the doores and windowes therof so soon had been vnbolted within . The Mountains then , are as Atlas shoulders ; to sustaine and bear vp the Welkin with . If the earthlie Paradise be yet on earth , it must be surely on some Mountain top , or els as hanging in the ayre , and so no earthlie Paradise . They are the Rocks of the Ayre , against the which the racking clowds , like Argoseyes , dash and breake themselues , and suffer shipwrack . They haue the honour of the first salutes of the glorious Sun , in the Aurora of his first appearing ; and haue his last kisses , ere he goe to bed . They haue their intelligences with the Intelligences themselues ; and were they not so pursie and vnweildie , might euen dance to their musicks , howsoeuer they may listen to them as they stand . THE MORALS . IN VERTICE MONTIVM . THere is nothing honourable , that is not good ; nothing good , that is not equitable ; and nothing equitable , that is not wholy opposit to al deordinations . True honour consists in fearing GOD ; and to spare neither life nor ought that is deerest , in augmentation of one's glorie . It stands not vpon its Ancesters , in seeking so much to borrow luster from them , as to earne it of itself . So as if it can not arriue to their vertue , who haue left it anie Title by inheritance , it blushes more for its owne infirmitie therin , then vaunts of the blazon of its House , whose greatnes makes it not haughtie or imperious , but rather , as the fixed starres , the higher it is , the lesse it desires to appeare ; nor regards it so much an outward pomp , or swelling o●tētation , as the solid veritie of a Soule truly noble . Courtesie and sweetnes can no more be seuered from it , then the bodie from the soule , to remayne true honour ; nor doth it of anie base facilitie to insinuate with , but out of a natural courtesie coming from a true esteeme of its self . None more enclined to compassion towards the afflicted , or more disposed to succour them , then it ; and then most , when they haue least help otherwise , and lesse possibilitie to requite . It is more careful to yeald true honour to the Creatour , then to receaue it frō anie one . In a word , it so behaues itself , as it holds the Bodie of true honour , to consist not in the bloud or dignitie only , but the Soule in the eminence of vertue aboue others . This true Nobilitie and honour the glorious Virgin had in high measure , who being lineally descended from the race of Kings , and , which is more , exalted to the soueraigne degree of the Mother of GOD , and consequently raysed aboue al the hils of the blessed Spirits in Heauen , yea the Cherubins and Seraphins themselues ; stiled herself , the handmayd of our Lord , being arriued , I say , to sit IN VERTICE MONTIVM . THE ESSAY . MOVNTAINS are one of the gallantst things in Nature , especially if we regard the Prospect they afford , to deliciat the eyes with ; when taking a stand vpon some good aduantage , you behold from thence a goodlie riuer vnderneath ; which in token of homage , as it were , runnes kissing the foot therof , along as it goes . But the most delicious it is , whē you see on the other side , a vast playne suspended before you , and diuersifyed with litle risings , hils , and mountains , heer and there , which bounding not the view too short , suffers the eyes with freedome to extend themselues into the immensitie of Heauen , while the Riuer , creeping along the meadowes with Meander-windings encloses the Hil about , in forme of an Iland , whence manie vessels of al sorts riding there at ancker , may be discryed , the neerest questionles very easily discerned , & the rest farther off through interposition of bācks between , not perceaued , the tops of the masts only appearing , like a Groue or wood in winter without leaues ; the litle closes or fields thereabout , with the hedge-rowes enuironing the same , seeming as Garden-plots hedged in with prim ; and the lanes and high wayes as dressed into allyes . The verdures giue forth themselues delicious to behold , like a Lādskap in a table , with al the greenes to be foūd in the neck of a mallard , heer a bright , there a dark , and then a bright and a dark againe , & al by reason of the leuels , with the risings , and fallings togeather , with the lights & reflectiōs caused through the dawning of the day in the morning or twylight of the euening , the rayes of the sunne being an open enemie to such neer prospects , offending the view with too much simplicitie & sinceritie of dealing . It is a great curiositie in Nature , to enquire how these Mountains first came vp , so to surmount the lesser Hils and lower vallyes ; or whether Nature intended them first , or no. If so ; how came she partial ? if not , how came they to be so ? and a thousand other diuels they rayse besides , which no ordinarie Coniurer can lay . But such would I haue to aske the Vallyes , how they came to be so beneath the Hils or higher Mountains ? which if they satisfye , I vndertake , the Mountains shal as much . But the truth is , he that puts generositie in some aboue the rest , and made not al of the same euennes and tenour of mind : and so in other things he made a Cedar and a shrub , a Pine and a bramble , an Alexander & a Diogenes , a Caesar and an Irus , a Giant and a dwarf : so made he Mounts of Pelion and Ossa , and the vales of Mambre and Iosaphat . These , frō the first , were so created mountains & vallyes ; vnles perhaps , as with the Angels , al were once as mountains , til Lucifer and his Complices aspiring higher then they should , were throwne headlōg , and made the vales of Hellish feinds : So such as wil aspire to be so wise , to search into the secrets of God's hidden Architecture , shal be rankt in the number of the sillie vales , in punishment of their daring follie to presume so much . THE DISCOVRSE . BVT then to speake of the Mount of Mountains , placed in the Garden of the Empyreal Heauens , where al are Mounts , and this the Mount paramount aboue them al ; is a work of a higher nature , the Incomparable Virgin MARIA , I meane , that admirable and mysterious Mount , so like in name and qualitie to that of Mo●nt-Moria , a certain hil in the Cittie of Ierusalem . For as on that Mount-Moria , Salomon first founded his Temple , the house of GOD : so in this our Montain Maria , was the heauenlie and Celestial Temple of the true Salomon raysed indeed , which he sayd within three dayes should be re-edifyed againe , in case it were ruined , to wit , the Temple itself of the humanitie of IESVS CHRIST . Moria signifyeth the land of vision ; & what land more worthie to be seen thē Marie , the Mother of GOD ? Moria is sayd to be a high and statelie land , and next to GOD : and there is nothing so high and sublime as Marie is , no not the Angels nor Archangels , nor yet the Cherubins or Seraphins themselues . Moria is interpreted shining o● illuminating : and Marie being clothed with the Sun , illumines Mortals , and truly shines , as being truly the Starre of the Sea. Moria , as some Authours say , is deriued of the Hebrew Mori , which signifyes my mirrh , and Iah , which is GOD , as much to say as GOD is my mirrh . And was he not truly her mirrh indeed , when she stuck him so in her bosome , as he lay in her lap , being taken from the Crosse , according to that : my beloued to me is a bundle of mirrh ? and she herself no lesse then mirrh ; if we look into her name , which is Marie , quasi amarum mare , a Sea as bitter as mirrh itself ; of whom is sayd : As a choice mirrh haue I yeaded a sweetnes of odour : Maria is deriued also , as some wil haue it , from the Hebrew mereh , which is teaching , and iah , GOD ; teaching ; who taught indeed , when being seated as Salomon in his Throne , or rather Wisdome it-self in its Scholastical Chaire , in the Womb of the Virgin-Mother , for so manie months , he read to the world such a Lecture of humilitie , patience , charitie , and al vertues particularly in his Incarnation ; but especially in the Crib , and armes of his Mother , when teaching both Iew and Gentil , in the Shepheards and Magi , at his Birth & Manifestation , he so taught them the Ghospel . It is finally interpreted the Rayne of GOD , where you may iudge what a showre of grace by this our Marie was powred into the world , when Anna , as a dry & barren clowd , for manie yeares before , was at last deliuered of her ; and she powred into the world , as a showre of rayne , after a tedious famine , to fertilize and fructify the earth . Nor is Marie our Mount restrayned to Moria only , but Sinaj also seemes to represent her , no lesse in regard that Hil is accompted the Mount of mercie & promise , as wel as she . This Sinaj is scituated in the prouince of Madian , wherof Oreb is a part , & where our Lord appearing to Moyses in a bush , and taking compassion on the affliction of his people , promised to free them , from the bondage of the Egyptians , through the power of this mightie hand , as we haue it in Exodus . And so was the Blessed Virgin Marie , as the Queen of mercie , promised and prefigured in the same Bush , wherin our Lord appeared to Moyses ; and for the rest , were the promises likewise performed in her , of the Redemption and deliuerance of the Human kind , from the thraldome and slauerie of the Diuel , while the Sonne of GOD tooke flesh of her for our ransome and deliuerie . Our Lord descended on mount Sinaj &c. That mount was likewise as the Rendeuous & haunt of our Lord ; for there the Angel appeared oftē on behalf of our Lord , & spake familiarly to Moyses ; & therefore it is said of him in the Acts : He appeared to him in the desert of mount Sinaj , in the flame of a fierie bush . And so was the Blessed Virgin saluted , and as frequently visited by the Angel , and instructed no lesse of the Word of life . Sinai was a Mount of rayne , & Deaw : & so was the Blessed Virgin , in conceauing the Sonne of GOD ; according to that : He shal descēd as rayne on a 〈◊〉 . Sinaj was the Mount of the Diuine habitation ; for so , according to Iosephus was the cōmon opinion in those dayes . And the Blessed Virgin was truly the habitation and dwelling of GOD. She was the mount in whom GOD took much delight . Sinaj was the Mount of wisdome aud learning ; for therin was the Law deliuered to the people by the hand of Moyses : so likwise the Blessed Virgin-Mother brought him forth to the world , who is the Word & Wisdome of the Father ; who is our Captain & Law-giuer , through whō do Kings raigne , & the giuers of Lawes decree iust things . She was a Mount distilling the oyle of mercie ; a Mount of peace & alliance ; a Mount of pastures to feed on ; a Mount , where it pleased GOD to inhabit , as Dauid sayd , the Mount of GOD , the fat Mōut , the holie & litle Mount , which Esay fortold of , which should be prepared , & to which al the world should resort for pleasure , and repayre for sweet consolation ; the Mount familiar to the Angels , in their frequent visits . THE EMBLEME . THE POESIE . AGaine is rays'd ( while Mortals feigne , and erre ) The Statue of Nabucodonozer . Heresie on feet of Clay and Iron stands , Which haue no Vnion . Lo , cut without hands A stone falles from a Mountaine . Sh' had a Sonne , Who ( hauing vow'd ) sayd : How can this be donne ; I know no man. 'T was then the work alone Of th' Holie-Ghost : Thus without hands the Stone Fel from the Mountain . Head , brest , armes , and al By striking of the feet , demolisht , fal . O , with that Stone , this Monsters feet misled , May she breake downe , that crusht the Serpe●●● THE THEORIES . COntemplate first , that as Libanus is a Mount of indeficient waters ; for that , there , according as we haue it in the Cāticles , are springs of liuing waters , which flow with a force and violence ; & Libanus itself is a fountain and spring of flouds ; while on the foot therof , two fountaines arise , the one Ior , the other Dan ; which sliding & falling into one , do make the Iordan at last , as S. Hierom sayth . So our Incomparable Virgin is truly a Libanus likewise of endles & indeficiēt waters , whose graces and fauours continually flow to Mortals ; nor can those springs of hers be euer dry , to wit , her perpetual virginitie , and stupendious humilitie ; which being so vnited in her Annunciatiō ; produced such a Iordan of al graces in the person of her deerest Sonne our Sauiour Christ. Consider then , that as Mount Libanus is a Mount of fragancie and sweet odours ; and therefore it is sayd ; Like Libanus hauing the odour of sweets . For there are trees that beare the incence , and many odoriferous herbs besids , do there grow . So in our sacred Libanus , the Virgin Marie ; are the delicious odours of al vertues , with the Incence of sublime prayer and contemplation ; the perfumes of sanctitie & holie conuersation , the mirrh of mortification & memorie of death , while her life was nothing els , but a continual languor of perpetual mortification , as wel in denying herself the pleasures , contentments , and delights of the world , as in sighing & groning so much after heauen , where her whole conuersation was . And therefore is it sayd in the Canticles : Fly my beloued , resemble the goat & fawn of the deer on the Mountains of spices , as much to say , as fly from the vanities of the world , & hygh you to Libanus the mount of Spices , to the Blessed Virgin the Libanus of al graces . Ponder lastly , that as Libanus is interpreted white , for the candour of the snow , which perpetually couers the same : so is our Libanus no lesse white , yea a great deale more , through the candour of perpetual Virginitie , which is a kind of whitnes of the flesh ; & as Libanus through the abundance of the Deawes , & much quantitie of raynes , that fal vpon it , abounds with principal hearbs , fat pastures , and excellent fruits : so in our Libanus of the Blessed Virgin ; do flow the deawes of Diuine grace , and the raynes of spiritual knowledge : and therefore abounds she so with the rich pastures of the sacred Scriptures , and Celestial vnderstandings of high Mysteries , with plentiful hearbs of the flourishing green of al vertues , & especially loaden with the gallāt fruits of soules . Her root shal break forth , as that of Libanus ; her boughes shal grow out , and her glorie shal be as the Oliue , and her odour as of Libanus ; sayth the Prophet . THE APOSTROPHE . O Queen of Angels and Archangels , of Patriarks , Prophets ; and Euangelists ; of Apostles , Martyrs , and Confessours ; of Doctours , Anchorits , and Hermits , and especial●y the Crowne and glorie of Virgins , Widowes , and of al holie Woemen , in the coui●gal state . o Mountain among the lesser hils of al those Saints , that haue been euer , are , or euer shal be . O excellent Mountain , O eminent Mountain . O Mount , whose aire is temperate and neuer troubled , where no Serens of inordinate concupiscences euer fal , and where no iniurie of times euer works anie mischief . Mountain of pleasure , delicious Paradice , the Libanus of sanctitie , the Sinaj of Maiestie , and terrour to the reprobate , the Caluarie of compassion of thy Sonne 's passion , the Thabor of Diuine mysteries , the Oliuet of ioy and eternal happines : In a word , O mount of heauen & fayre habitation of the Heauen of Heauens , O Virgin , Alas , make me of thy condition , draw my soule from the seruitude of sinne , from the affection of the world , & tyrannie of the flesh ; & put my feet on the Mountain of perfectiō , that so approching neerer to thee , I may come to inbabit with thee , aboue the clowds , O graūt this same , I beseech thee , for his sake , who came downe from heauen to meet thee , in the clowds , accōpanied with miriads of Saints , & blessed Spirits , at thy glorious Assumptiō . THE XXI . SYMBOL . THE SEA. THE DEVISE . THE CHARACTER . THE Seas , are the great Diet , or Parliament held of Waters , at the first creation of the world , when GOD himself was the onlie Speaker of the House ; where they met of compulsion rather then faire accord , while euerie whispering of sinister breath puts them al into combustion , when for the time , there wil be no dealing with thē , so implacable they are , that the stoutest are faine to vale-bonet & stoop vnto them . They are great Vsurers , & likelie neuer let go anie pawnes they once lay hold of , which they extort ful sore against their wils who leaue thē in their clutches . They are infinit rich with such booties , & may wel compare with their neighbour Pluto or Mamō himself . They wil sometimes notwithstanding be very calme , courteous , & seren : so as they wil inuite the houshold-Nimphes & Halcions to sing & dance to the noyse of their musick , & of a sudden change the key and tune so , as none but Dolphins cā brook the stage , or keep measure with their boysterous time , in the vnrulie Reuels they keep . As the Earth , haue they also their mines of richest wealth , lying in the bowels of their Abysses , which enioy no other light , thē their owne lusters , nor euer are like to do ; such couetous misers they are of their pelf . They haue likewise their dales & mountains to , but those so restles , as no beasts can graze vpō them , going vpon foure , but such as take anie benefit of those pastures , are faine to go on their breasts . They are the humid firmament without firmnes , where al the starres are mouing Planets . They are the clowdie or waterie ayre , where the birds make vse of fins insteed of wings . Only the Element of fire hath no frienship with thē , but is at deadlie fewd with them , & therefore goes as farre frō them , as possibly it can , because they neuer meet , but it payes wel for it , with its owne destruction . They scarcely acknowledge anie deitie aboue them , or homage due to anie but the Moon , to whome they are very punctual & obsequious , nor misse her a moment with their seruice , at her beck to go & come as hawkes in a line , or horses with the bit , that dare not go amisse . Most think , they are flegmatick , because so humid , but rather I take them , to be of a melancholie complexion , with the guift of teares only , for that their waters are euer brackish & bitter as teares are . In fine , they are another world in thēselues , wherin GOD hath plūged and drencht the diuersities of al earthlie creatures . THE MORALS . AB A MARO MARE , A MARI MARIA . THE Egiptians for characters , had pictures ; of pictures , made they books ; wherin they had need to haue been excellent Morallists , and consequently good Naturallists , to know the natures and properties of al creatures . I adde withal , some part of their wits also , should haue layne in their fingars ends , to shape forth with cole or chisel , so manie diuersities of things . Adam our first Parent , gaue them the first ground therof , when frō the beginning he so called & assembled al the new-born creatures to giue thē names , as a Baylif of some great Lord should goe about , to marke this Maister 's sheep , with special marks , notes , or signes of whose they are . And this he did , by the pattern & exāple first giuē him by GOD in himself and his consort , the first that euer took anie name ; while he was called Adam , as signifying , de terra terrenus , & she Virago , à viro desumpta . The Patriarks after him stil practized the same , which Adam did ; assigning names very apt to al their children , as the present occasiōs put them in the head , or rather as diuinely inspired by him , that best can skil , to single out and cal each thing by its proper name . Hēce Ioseph , as his type , was called a Sauiour and Iosue likewise , for the same reason . S. Iohn the Baptist his Precursour was called Grace , which Iohn imports , to signify the coming and approach of Grace indeed , in the Messias at hand . Yea IESVS , which signifyes Sauiour , came at last with that name assigned him from al eternitie , and lastly giuen him by the Paranymph Angel , with the surname of Emanuel , as much to say , as Deus nobiscum . And so the Incōparable Virgin , was Diuinely sorted with the name of MARIE , that fitted her so right . For she was indeed a Sea of bitternes , through the seauenfold sword of sorrow , that pierced her hart ; and therefore rightly . AB A MARO MARE , A MARI MARIA . THE ESSAY . THE richest pieces of Eloquence , and Poetry are borrowed of the Sea ; be it for descriptions of some notable shipwrack , or to expresse the blustering winds , which furrow the face of that liquid Element , raysing vp billowes , that dash and wash as it were the very face of the Heauens , and seeme to plunge the Starres in the surges of the wrathful Nemesis or Thetys rather ; or lastly in expressing some Naumachias , or sea-fights , or that of the Remora , that Caesar of Caesars in captiuing so , in a floating Castle , Caligula the Roman Monark , to the stupour and amazement of the world . These are the vses Poets make therof , but Philosophers goe further yet , and tel vs stranger things of this stupendious work of Nature , of the Flux and Reflux therof , and faire correspondences it hath with the Moon . The fabulous Antiquitie hath reckoned euer the Sirens those chanting Nimphs , & great enchantresses , to be the Hostesses of the Sea ; and euen the sagest of them in their follies , take it for a grace to their Goddesse Venus , to fetch her extraction from the impure flames of the waues . This we know by experience , the fome and froth of the Sea , being dryed with the rayes of the Sun , conuert to sponges , & they againe into pomice-stones , as light as Venus herself ; it is ordinarily veyled with vapours , curtened ouer with clowds , enwrapped with fogs , and sometimes buryed in Cimerian darknes ; then of a sudden it changes the countenance , and becomes a cerulean Sea , as various in hew , with as manie coulours , as the changeable neck of a Doue giues forth with the reflection of the Sun ; when the former furrowes al of wrath in the face of this stern Ocean wil turne to smiles and daliances with his amorous Tethis ; the Halcion , the ioy of Marriners wil streight appeare vpon the decks of ships to glad the passengers , & the Dolphins dāce before them with a pleasant glee ; the waterie pauements seeme as swept the while , to inuite them likewise to dance laualtoes with thē ; and the gentle Eurus and Zephirus in disposition to tune their pipes for the purpose . And for Cosmographers ( whome we must beleeue , vnles with measuring the world ourselues , we wil disproue thē ) they tel vs , the Ocean is that vniuersal Choas of waters , which enuirous the land of al sides : for looke what coasts soeuer they sayle vnto , they alwayes find the Seas to waft thē thither ; which on the east is called the Indian Sea : on the West the Atlantick : on the North and the Regions opposit , the Pontick and the frozen Sea : and on the South , the Red or Ethiopian ; beyond al which , manie striuing to reach to the vtmost shores , haue made vast nauigations , and haue sooner found their victuals to fayle them , then ample spaces of immense waters vndiscouered . THE DISCOVRSE . BEhold heer a singular Symbol of cur Incōparable Virgin , a vast and immense Sea of Charitie ; for so is she pleased to go shadowed at this time , nor may it seeme to anie strange , she should do so , or we presume so to stile her , since lo the Blessed Cyprian tearmes her , not a Microcosme only , as we are al , but euen an ample , cōpleat , and vniuersal World within herself , adorned with the Species of al creatures , I reade , sayth he , and vnderstand , that Marie is a certain intelligible and admirable world , whose land is the soliditie of humilitie ; whose Sea , the latitude of Charitie ; whose heauen , the height of Cōtemplation ; whose sunne , the splēdour of Vnderstanding ; whose moone , the glorie of Puritie ; whos 's Lucifer , the brightnes of Sanctitie ; whose cluster of seauen starres , the seauen-fold Grace ; and whose other starres are the beautiful ornaments of the rest of her admirable Vertues . The Histories report , that Helena amōg the Grecian Beauties carried the prize away ; & that Zeuxis , a most exquisit painter , in the Age immediatly following , would needs draw her pourtraict , though he had neuer seen her while she liued : & therefore gathered he togeather al the fayrest damzels in those parts , and whatsoeuer he found rare and excellent in anie , he would exactly put into his peece , not leauing , til he had finished a most admirable peece of work , delineated from them , which euen rauished the eyes and harts of al. So may we say of our blessed Ladie , Mother of the eternal King , that she was an abstract of al the perfectiōs possible , dispersed not only in that sex , or the humā kind , but euen likewise in the Angelical nature itself ; and therefore wel might be called a Sea of al perfectiōs ; since both her name , in the Hebrew , sounds as much as Sea ; and as the Sea is nothing els , but a certain congregation togeather of al waters , so is she no lesse an assemblie and congregation of al graces and perfections to be found elswhere . The Sea indeed hath three properties ; It is the Spring and origin of al fountains ; it is alwayes ful ; and is bitter and brackish in tast . Our Ladie likewise is the spring and origin of al graces , from whose virginal womb did IESVS flow , the fountain of this Fountain , the increated Grace , from the plenitude of whose grace , we al receaue grace , in what measure soeuer we become capable of . And as from the sea do flow great quantities of waters which it receaues againe , not being kept ; so do graces flow frō the Sea of Marie in great plentie ; yet with flowings and ebbings , through our ingratitude , and not making vse therof . But if after our neglect of her fauours we returne , as we ought , to beg them againe , though we receaue no effectual benefits by her first offers which we refused , yet doth she dayly offer them againe ; with this differēce from those flowings of the liquid seas , that they go and come to and fro of course , and at certain times with stints ; but she is readie euerie moment to communicate her fauours without limits , so we wil but open the chanels of our harts to let them in . As al Wels , Springs , and Fountaines deriue from the Sea , the Sea virtually containes the nature and qualities of al Well-springs , current fountaines , and riuers . By which waters are aptly vnderstood the three degrees of graces , which through our Ladie flow into our harts ; to wit , the Incipient or preuenient grace , in the first beginnings of our conuersiōs ; the Proficient , by which we proceed ; to vertuous actions through grace receaued ; & the Perfect grace , which is the ful consummation therof , and is indeed a constant perseuerance to the end in al vertues . This Incipient or commencing grace , is signifyed by the Well or spring of liuing waters ; because these springs haue their waters secret & hiddē vnder ground ; they suddenly arise , and no man knowes from whence , & so preuenient grace , is by vs not merited at al , but springs , and is powred into vs , through a secret and hidden inspiration of GOD , no man can tel how , or whence , but often comes through the intercession of the Incōparable Mother of mercie , and the Sea of graces , being called the liuing Waters , for that by this grace , are sinners dead in sinnes , as viuifyed to life . The Fountain-water , is vnderstood to be grace Proficiēt ; wherof is sayd : the Fountain of the Gardens ; which gardens of GOD , are the good Proficients in grace , & vertues ; in whome are the hearbs & plants of al vertues , in a flourishing state ; which yet could not spring at al , nor grow a whit , much lesse seeme to prosper & flourish , vnles by this fountain they were watered with grace , being a Fountain indeed ascending from the earth , which waters the vniuersal face therof . By the Riuer-water , which flowes with violēce , is perfect grace to be vnderstood , which is sayd to flow with violence , because such as are replenished therwith , are very earnest and sollicitous in the works of vertue , and proceed with feruour therin . Looke where the force of the spirit leads them , thither wil they go with a violence and impetuositie as it were . The Sea is alwayes ful , and neuer wasts ; and so our Ladie was announced by the Angel , to be ful of grace , as truly she was a vast and immense Sea of al graces . Of whom the mellifluous S. Bernard sayth vpō those words of , Aue gratia plena : In the mouth truly was she ful of affabilitie ; in her womb , with the grace of the Deitie ; in her hart , with the grace of chatitie ; in her hand or work , with the grace of mercie and liberalitie . So likewise are the waters of the Sea exceeding bitter ; and our Virgin Marie was amarum mare , that is a bitter Sea , for diuers respects , First for sorrow , for the losse of her Sonne in the Temple : Behold thy Father and I haue sought thee with sorrow . Then was she bitter , meerly of compassion , in beholding the Spouses in the Nuptials to be abashed & confounded for want of wine ; she had compassion of the Iewish nation , while she saw them to be reprobate and forsaken of GOD ; She pittied the Apostles in seing them dispersed in the passion of her Sonne ; But especially was she bitterly sorie at the passion of her Sonne , when the sword of sorrow trāsfixed her hart ; and lastly was she bitter for her tedious pilgrimage heer so long : and therefore would she say : Alas , how my ●i●grimage is prolonged ! THE EMBLEME . THE POESIE . NO sooner was the infant-world disclos'd , But that God's Spirit on the Sea repos'd : Borne on the waters did impart a heat By influence diuine : a fertil seat He made that vast and barren Ocean's wombe T was fruitful when the Holie-Ghost was come . The sacred Virgin was a Sea like this , But darknes on the face of the Abysse , Was neuer on her Soule , that shined bright From her first being ; for GOD sayd : Let light Be made : the Word was in this Sea compriz'd , When th' Holie-Ghost the waters fertiliz'd . THE THEORIES . COntemplate first , that when the world was first created , & that the waters were diuided , as it were , by the Firmament , while part was put aboue the Firmament and part beneath , the waters beneath on the earth , were called by the name of Maria , or Seas ; and the Spirit of GOD , as we haue it in Genesis , did incubare super aquas couer , as we say , or ouershadow the waters : Which was a work of the first Creation . So in the work of our Redemption , where the blessed Virgin , Maria by name , which signifyes the Seas also , it pleased the Eternal Word , leauing the delicious bosome of the heauenlie Father to descend into this Sea , of human miseries to take them vpon him ; and the Holie-Ghost likewise to ouershadow her withal . Consider then in the Temple of Salomon , that as besides other riches and ornaments there , as the Propitiatorie aboue ; the Cherubins and Seraphins of each side therof , the golden Candlestick in the midst , the Altars of Perfumes and of Propitiation , heer and there , with the lamps , the Veyle , the Ark , and the like in their places , was planted a great vessel of Brasse , ful of water , at the entrance of the said Tēple , where the Priests were to cleanse themselues , before they entred to Sacrifice ; and this Vessel was called , Mare aeneum , or the brazen Sea. So ought the Priests in our Churches before they enter or approach vnto the dreadful Sacrifice of al Sacrifices , the Sacrifice of the Masse , to recurre to this Mare aeneum , our Blessed Ladie , to procure them a puritie of soule , to assist therat , or approch thervnto . Ponder lastly , that as GOD , the soueraigne Lord of al things , communicates his offices and charges to men according to his most holie and Diuine dispensation very suitable and agreable to euerie one : as to Moyses the office of a Law-giuer to his people of Israel ; to Aarō the office of high Priest ; to Iosue , of Captain & Leader of them into the land of promise ; and consequently gaue them talents accordingly to discharge the same very punctually in al things . So is it likelie , that in choosing his Mother , he vsed the self-same tenour in his fayre dispositiō therof , to wit , in appointing her so to be the Starre of the Sea , he ordeyned her no doubt to be the Ladie of the Sea , as her name imports . Now then as in the Seas , he hath drencht and plunged , as it were , an other world , since there is no liuing creature but hath its like in the Sea also implicitiuely , he hath likewise appointed her to be the Ladie and Mistris of al the world . For how should she saue from shipwrack , if were not Ladie & Mistris of the waues and winds ? And how should she be Ladie of the Seas alone , if she were not the Ladie likewise of the land ? Since she who is stiled the Ladie of the Seas , is the true and natural Mother of him , who is Lord both of Sea and land , and al the world . THE APOSTROPHE . O Ladie of the Ocean , Starre of the Sea , Sea of graces , Fountain ; of life , Spring of liuing waters , that flow frō the Libanus of the candour of glorie ! Thou great Abysse of limpid waters , whose bottome , none can reach vnto ; whence nothing ariseth , but the purest exhalations of Paradise ; light clowd , whence nothing falles but deawes and showres of graces . O immense Ocean of Charitie , which bearest vp al things , and where easily nothing sincks ; bitter , but in the dolours and passions of thy Sonne ; sweet to the creatures , that liue of thee , or depend vpon thee . O grant , I beseech thee , that wholy relying on thee , I perish not , and by neglecting thee and thy seruice , I incurre not thy disgrace , nor so running on the rocks of thy displeasure , I split not on them , nor suffer shipwrack of my soule . THE XXI . SYMBOL . THE SHIP . THE DEVISE . THE CHARACTER . THE Ship is the artificial Dolphin of the Seas , that much addicted to musick , is neuer set on a merrier pin , then when the winds whissel to her dancing . It is a floating Castle , that hath the gates open indeed , but trusts to her Battlements , which she hath wel planted with Canons and Sacres , wherin she more confides , then manie do in Sacred Canons ; her whole saluation depending vpon them . It is a litle Common-wealth , whose whole Reason of State consists in iealousies , & spyes , which she sends vp to her turret-tops , to discouer , if the coasts be clear , stil standing on her guard , against the neighbour waues , that seeke but to swallow her vp . And al her care is , to walke vpright amidst her enemies , least vnawares they arrest her , and cite her to appeare at Pluto's Court , for euerie errour or default of the least ship-boy . There is no Bride requires so much time to dresse her on her wedding-day , as she to be rigd , whensoeuer she goes to sea . If they haue their fillets to bred and wreath their haires with , she hath her tacklings to trim her vp ; whose ropes are as manie & as intricate as they ; if they haue their veyles to spread vpon them , she hath her sayles , to hoyse vp to go her wayes . It is the Lion of the seas , that feares no Monsters , but is as dreadful herself , as anie Monster , hauing as manie mouthes as Gun-holes , & in euerie mouth a Serpent tongue , that spits & vomits fire , & which euen spits her teeth too , in the face of her enemies , which often sincks them vnder water . It is one of the prettiest things in the world , to see her vnder sayle , how like a Turkiecock she strouts it out , as brauing euen the Elements themselues , both aboue and beneath her , wherof the one she ploughes with her slicing share , and braues the other with her daring look . She is an excellēt swimmer , bnt no good diuer at al ; which she neuer doth , but sore against her wil , and that with so il successe , as likely she is neuer seen more . The first that euer was seen to our Antipodes , was thought by them to haue had indeed a liuing soule with her ; els would the simple people say , how could so great a bulk , so easily wind & turne it sell euerie foot ; & this , because they knew but the Oare only , and not the Rudder . What would they haue said then , had they knowne the effects of her Card and Compas ? doubtles she had a reasonable soule . She likely neuer goes without her Pages with her , to wit , her Long-boat and her Cockboat , wherof she makes such vse now & then , as without them , she might starue for ought I know . She is very ciuil , if a Marchant-man ; but when she is a Man of warre , then Marchants beware , and looke to your selues . THE MORALS . DE LONGE PORTANS PANEM . IN the Tēple of Salomon , no gold would serue his greatcuriositie , but that of Ophir . Which the Southern Queē of Saba knowing wel perhaps , thought no doubt her presents would be gratful to him , coming so frō parts remote . Who is he that is not takē much with verie toyes that come frō China , which carrie I know nor how in themselues , ( at least in our opiniō ) a kind of luster with thē , greater farre then otherwise they would . The presēts which the Magi brought vnto the Crib , coming from the East were deemed by them sit presents for a King , yea for a GOD. And how were Iosue & Caleb the Spyes & Intelligencers of the people of Israel extolled & magnifyed at their returne with those rare & admirable booties fetched from Canaan ? And yet the gold of Ophir was but gold , a yellow earth ; the presents made by Saba , such as that Countrie afforded ; & those Indiā toyes , but toyes indeed . Yea the guifts the Magi brought , had greater luster with them from the giuers harts , then frō thēselues ; & more respected for the place to which , thē whēce they came . And for those forren fruits , they came indeed frō the lād of promise , frō Palestin , which was but the figure only of the Heauenlie countrie . But lo , our Incōparable Virgin like a Ship , most richly fraighted , hath brought vs Bread frō farre . What bread ; but the true & liuing bread ? How farre ? As farre as Heauen . But how bread ? Bread whose corne was haruested in the Mightie man's rich Boozfield , framed by the hand of the Maister Baker himself of a most pure meale or flower , to wit , of the immaculate Bloud of the holie Virgin herself , baked in the Ouen of an ardēt Loue , which She hath brought into the world . And therefore is truly sayd : DE LONGE PO●TANS PANEM . THE ESSAY . I Can not tel , whether in the world besides , be a more statelie fight to behold , then an English Ship vnder sayle , riding in the Ocean , & cutting the watrie playnes with her sharp keel , in case she haue a gallāt gentle gale in the poop ; for then they feast it , and make good chear , who are the liuing soules abiding in this bulk of human art , compiled togeather in despite of Nature , to frame a liuing creature more then she intended , that neither should be fish nor fowle , yet liue in the ayre and water . But if the Seas proue rough , & al the marine Mōsters vise vp against her , cōspiring with the blustering Spirits of the ayre ; to sinck her quite , it is a sport to see , how she rides & prances on his crooked back , sporting herself the while , and making a meer scoff at al their menaces ▪ There is an infinit number of seueral sorts of these artificial creatures in the world , each country almost hauing their kinds . There are Ships , Pinaces , Hoyes , Barkes , Ketches , Galleyes , Galeons , Galleasses , Frigots , Brigandines , Carackes , Argoseyes , for the Seas ; to say nothing of Lighters , Barges , Tiltboats , Lighthorsmen , Oares , Canoas , & Gundeloes , for the Riuers . The Ships do fly and swimme togeather , with the help of ●ayles only ; the Galleyes and their like , as Swans do sometimes fly , and sometimes paddle with the oare . They haue maine masts , crosse sayles , top & top gallāns , they haue stern , poop , rudden , ancker , cable , decks , tacklings , gunnes , andigun-holes , where they haue Canon Demy-canō , Saker , Culuering ; not to speak of the smal shot , as muskets , harkebuses , & firelocks , and a thousand more . And so much for the sensles bodie of this bulk in it-self . But then to speak of the soule , or policie , and oeconomie of this admirable artificial creature , or mouing world , it is a busines no lesse , to set them downe . For as for the Officers which are simply necessarie either in the Admiral or Vice-admiral of a Fleet or Royal Armado at the seas , there is a General , a Lieutenant General , a Captain , a Pilot , and the Pilot's mate ; a Maister , and the Maister 's mate ; a Marchant , & a Marchāt's mate ; the Maister of the Ship-boyes , a Secretarie , a Chirurgion ; a Boatswain , a Purser , Dispensers , Cooks , Canonier , & his mate , with vndergunners , ship-boyes and marriners without number . The Captain commands absolutely in al things ; the chief marchāt hath power ouer the marchandize and commerce only . They double so the principal Officers , that one may supply the others want . The Secretarie sets downe the marchādize the Ship is fraighted with , & takes accompt of goods vnladed . The Pilot hath no other commād , but in what concerns the nauigation . The Maister hath cōmand ouer al the Mariners and saylers of the Ship ; & of al the prouisions and victuals ; he places & remoues the Officers at his pleasure . The Maisters of the boyes are the ablest of al the marriners , and haue the care of the cordages , sayles , and tacklings , & the like , and command the yong marriners , and do only giue correction to the Ship-boyes . THE DISCOVRSE . Bvt now come we to our mystical Ship , whose wayes in the vast seas the Oraculous Salomon admired so much . This had for Architect and Shipwright no lesse then the Blessed Trinitie it-self , wherin the Diuine persōs bestowed their chiefest Architecture . For the Heauenlie Father employed his Omnipotēcie therin as farre as the subiect was capable of , the eternal Word made vse of his wisdome , in preseruing so entire the seale of integritie , & the Holie-Ghost shewed his Loue , by infusing such a plenitude of grace into her . The matter she was framed of , tels vs she was of herself , of wood doubtles most sacred & mysterious . As the Cedar am I exalted in Libanus , and as the Cypresse in mount Sion ; as the beautiful ; Oliue in the fields ; & am exalted as the Planetree neer the waters in the streets . This Ship then was made of the Cedar of virginitie , in that the Cedar is odoriferous and incorruptible ; & therefore signifyes her virginitie , which made her grateful and odoriferous to GOD , & kept her flesh immaculate & incorrupted . It was made of Cypresse , which is a wood so strong & solid , as shrincks & yealds not with anie burden , being qualities most apt for shipping : nor would the charitie of the blessed Virgin permit her euer , to shrinck vnder the weight of tribulations . For Loue is strong as death . She was made of the Oliue of pietie , which alwayes flourisheth , & looks green , in that her pietie neuer fayled any , either in the Spring of their youth , in the Autumne of their age , in the Winter of tribulation , or in the heat of inordidinate concupiscences . She was further made of the Plane-tree of humilitie ; for the Plane is a most spacious & ampletree ; & humilitie made the Virgin most ample & illustrious ; because thereby she receaued him into her womb , whom the Heauen of heauens was not able to containe , since S. Bernard sayth : She pleased with her virginitie , but conceaued through Humilitie . Her stern , is her wisdome & discretion ; her Oares most sacred and holie affects ; the Mast , high & sublime contemplation ; the Galleries , pure & chast conuersation ; the ropes & tacklings , the cords of loue , vnitie and concord ; the Anckor , firme hope & confidence in GOD ; the deckes & hatches , external & holie example & edification ; the sayles , cleanes & puritie of bodie , ioyned with the blush of shamfastnes , The Pilot or Maister of the ship , the Holie-Ghost , which steered , guided , & directed her in the whole nauigation of her sacred life . For if they be led by the Holie-Ghost , who are the sonnes & children of GOD , how much rather shal she be gouerned by it , who is acknowledged to be not only the Daughter but likewise the natural Mother of GOD ! The forme & figure of a Ship we know to be open aboue , close beneath , streight in the beginning , narrow in the end , broad in the midst , & very deep . And this ship of ours the Incomparable Virgin , according to the superiour part of the Soule , was open to receaue Celestial guifts , but as for the inferiour , wholy shut vp frō terrene affectiōs ; & moreouer so strict in the beginning of her Cōception , as Original sinne could find no place to stayne her in ; She was narrow in the end of the Passiō , while for the death of her Sonne she was put to diuers streights ; in the midst she was most , capacious or broad , because , as we sayd , Whō the heauens could not hold , she held & cōtained in the lap of her wōb ; Lastly she was deep through humilitie , when being raysed to the top of the highest dignitie of being the Mother of GOD , she calles herself his lowlie hādmayd saying : Behold the handmayd of our Lord. But for the M●st indeed , and tree of this Ship , it was CHRIST Our Lord , the verie same , who called himself green wood , saying : If this be done in green Wood , what shal become of the dry ? Erected also , as S. Paul sayth : Being made higher then the heauens ; raysed in , and born of the Virgin Ship. Of which tree or mast , we haue this in Exodus : They took out a Cedar from Libanus to make be no other then Christ erected in this Ship of our Virgin heer . The Ships are made for burden ; and for as much as Nations oftentimes stand in need of each other , they serue for transportation of commodities to and fro , and especially corne from the fruitful to barren countries , with the abundance of the one to supply the necessities of the other . And therefore the blessed Virgin , as we haue in the Prouerbs , was made as a Marchants ship , bringing her bread from farre & remote parts . For euen from the fertile and most fruitful soyle of the Celestial Paradise , brought she indeed that supersubstantial bread , into the barren coasts of this world ; which bread sayes of itself : I am the liuing bread , who descend from heauen , wherewith the faythful are fed and nourished . Whence appeares , how farre off this mysterious ship brought the Celestial Bread vnto vs , being no lesse then from heauen to the earth , an immense distance ; shewing yet a greater distance of natures , in that this Bread consists of the Diuine and human nature , which are infinitly distant one from the other , togeather with the distance of merits ; because no merits had euer deserued , that for our sakes GOD should become Mā ; Which bread it seemed she likewise made her self , so signifyed by that Woman in the Ghospel , who mingled togeather the three hād-fuls of meale , as heer are vnited the soule , the bodie , and the Diuinitie itself . O glorious Baker of so heauenline bread ! O Diuine bread so mysteriously made ! And most rich and precious Ship , that conueighed the same to vs from parts so remote ! Lastly , as the Ship vseth the Winds only to sayle with , & the Galley passes not to & fro without the help of oares : So likewise between the blessed Virgin , and the rest of Saints , this difference is ; that they , as Galleyes , performe the nauigation of this life , with the strength of the oares , as it were , against the wind and tyde of carnal difficulties , and trauel with infinit encounters of worldlie assaults , vnto their heauenlie Countrie . But the blessed Virgin with the gentle gale of the Holie-Ghost , and the most sweet push thereof , was conueighed thither . And as the Ship is driuen with twelue sorts of seueral winds ; the blessed Virgin like a prosperous Ship , with the twelue fruits of the Holie-Ghost , which S. Paul reckons vp , as with so manie fauourable winds , without rebellion or impugnation of sinne , or anie Remora , to stop her course , was sweetly wafted to the hauen of the Celestial Countrie . THE EMBLEME . THE POESIE . A Iewish Rabby sayes , the Angels fed On Manna ; But an other , better read , Affirmes ' t was Light condens'd ( & so made meat . For men , ( which shin'd before God's glorious seat , As food of Angels . True ; for one of three , The Second Person of the Trinitie Descends , & sayes , He is the liuing bread , He was the light whereon the Angels fed : Which , when the Holie-Ghost o'er cast his shade Was first condends'd , when Flesh the Word was made In Maries womb , wherewith our Soules are fed . She is the Ship , that brought from farre her bread . THE THEORIES . COntemplate first , that as Ships of Salomon , as we read of in the book of Kings , brought most precious gold from Ophir , to adorne the Temple he had built to the Maiestie of GOD ; So our mystical Ship , brought forth our Lord , the finest gold ; not from Ophir truly , but from the most precious Mines of Heauē ; with whose merits , as the daughters of Hierusalem , deckt their heads in memorie of Salomon's yealow hayre and Crowne : So the Catholick Church is most gloriously enriched , honoured , and delighted , by our second Salomon's glorious merits , through whose valew and inestimable price , great sūmes of debts are defrayed ; with whose admirable vertue , as with a most present antidote , are the sick and infirme cured , and the harts of the faythful cōforted ; & finally through his meruelous luster and bright splendour , the Temple of the Church incredibly shineth . Consider then , that wheras other Ships are subiect to infinit dangers in the Seas , being tossed with tēpests and oftentimes cast away and swallowed vp in the waues , or dasht against the Rocks ; for Ecclesiasticus sayth : Who trauel on the seas , do recount their perils : either tyrannized by the winds , or falling into the hands of Pirats or running on the Sirtes or Scylla , and falling sometimes into the gulf of Charibdis , & lastly allured through the Sirens songs , to their owne destruction : Yet this Ship of our Ladie heer , while of the one side , the stormes of Original sinne had no power vpō her , so as she felt not the least internal rebellion of the bodie or mind , against the rectitude of Reason ; and of the other was inuincibly through the Diuine assistance preserued against the assaults of the ghostlie Enemie : So as neither the Syrtes or Scylla of riches , nor the Charibdis of worldlie honour , nor the Pirats of Concupiscence , nor the Sirens of eternal delights , could stopp or hinder her , in the fayre nauigation , she made vnto the heauenlie Countrie . Ponder lastly , that as heretofore in the vniuersal Deluge & floud of Noë , in that general inundation of the wrath & furie of GOD , was no mā saued or anie liuing creature besides , except such only , as fled to the Arck of Noë , built in effect as a goodlie & statelie Ship : So no sinner escapes the indignation of GOD , but such as hye thēselues & fly vnto the Virgin-Mother for refuge , according to that of S. Bernard . If thou darestnot approach to the Maiestie of GOD , least thou melt as wax before the fire ; go to the Mother of Mercie , & shew her thy wounds , & she for thee wil shew her breast & paps , & the Sonne to the Father his side & woūds . The Father wil not deny the Sonne requesting ; the Sonne wil not , deny the Mother crauing ; the Mother wil not deny the sinner weeping . My children , why feare you to go to Marie ? she is not austere , she is not bitter , but milke & honie is vnder her tōgue . This is the Ladder and honie is vnder her tongue . This is the Ladder of sinners , this my great confidence , this the whole reason of my hope . And what meruel ? For can the Sonne repel the Mother ? or be repelled of the Mother ? Neither one , nor other . Let not therefore humane frailtie feare to approach vnto her ; For she is wholy sweet , and sweetnes itself . THE APOSTROPHE . O Thou ●al and goodlie Arck , thou valiant Woman , valiant by excellence , more faire then Rachel , more gracious then Hester , more pleasing then Sara , more gentle and generous then Iudith , more sweet and chast then Abiseig the Sunamite , more officious and prudent then Abigail , more magnanimous then Debora , more illumined then Marie the Sister of Moyses . Thou who hast found grace before the eyes of GOD , work with thy prayers most dear Ladie , O my most noble Princesse , that I may alwayes find grace before thy Sonne . Thou who through thy Sonne hast broken the head of the Serpent ; crush likewise through thy holie prayers his head vnder thy Seruants feet . Thou Ship of the great GOD , who from those counries so farre remote hast brought to vs the bread of Paradise , true GOD in flesh Grant , I beseech thee , I may be fed with the bread of grace , of life , and wisdome ; and that receauing the sacred bread of Angels , which is the precious Bodie of sweet IESVS thy Sonne , I may euen suck in the fountain itself , the most sweet pleasures , and the most pleasing sweetnesses of the Diuinitie , and be wholy inebriated with the torrent of Diuine consolations . THE CONCLVSION TO HIS PROPER GENIVS . NOW heer , my Genius , shalt thou dismisse thy Reader , with his Ship ful fraught with the prayses of the sacred Parthenes ; and shutting vp thyself in this Parthenian Paradice , walk in it vp and downe by thyself alone , without eye or arbiter , to witnes the secret aspirations of thy hart ; while contemplating with thyself , this great rich Magazin of the treasures of Nature , enclosed in this spacious and ample GARDEN of our SACRED PARTHENES , thou enter into thyself a while , gathering the fruits and flowers , at least of good desires , from the obiects themselues . Not be a whit dismayd , though they put thee to the blush , to be taught thy dutie so , from irrational and insensible things ; but yeald and submit thy hart , to learne of each creature , how to serue the common Creatour of vs al. And as thou walkest vp and downe , taking a view of those curious knots of euer-flourishing and green hearbs , say this vnto thyself : When shal I order and compose my greener and inordinat affections in so faire and goodlie a decorum , and so sweet proportion ? Walking in the Allyes , say : Lord , conduct me by the streight and readie way ; and shew me thy kingdome . Noting the neatnes of those walkes , how trim and smooth they are , say : When shal it be , I be so curious , to purge and take away the impurities from my hart ? The great diuersitie of flowers , wil present to thee , the great multiplicitie and wel-nigh infinitie of thy thoughts , as various as numerous , & al as trāsitorie as they . If thou seest a swarme of Emōts at thy feet , charged and loaden al with graynes of corne , and carrying them with toyle , vnto their litle Grayneries , one groaning with his load , another newly discharged therof , most lightly and nimbly running for another , say vnto thyself : Oh slothful wretch , looke on these people heer , how they labour to mayntaine that paltrie litle carkas of theirs , of smal continuance ; and thou to mayntaine thy soule , in good estate , so created for Eternitie , art so litle laborious , and industrious . When thou beholdst the trees , ful loaden with their fruits , so faine to be shored vp beneath ; remember the menace of fire , the Sauiour made against the barren tree . When thou seest the plants , to be watered so , against the scor ching of the Sun , thinke and say inwardly in thyself : When shal , we with our teares appease the auenging Wrath of the Diuine Iustice ? The faire and beautiful Pansyes , but without al sent or odour , wil tel thee , of the vnprofitable agitations of thy soule ; the Tyme , the bitternes of displeasures ; the Poppie , that lulles the soule a-sleep , wil admonish thee of the sweet extasies and rauishments of heauenlie Contemplation , thou neglectest so much ; the Rubarb , or hearb called Patience , wil put thee in mind of that Vertue , which giues it the name ; the Balme , of a good and faire reputation . Nor stay thou heer , but runne to resalute the proper and peculiar Familie likewise the genuine Symbols of the Sacred Parthenes , so mentioned aboue ; and note the documents they wil yeald thee , for thine owne behoof ; and then take thy leaue of al. The priuate Garden wil teach thee to keep thy vertues close , if thou hast anie ; and not very easily to loose their odour , through a voluntarie publishing the same to others . Saluting the Rose , enuironed with thorns , think , there is no contentment to be found , without displeasures . Beholding the Lillie among bryars , imagin Chastitie is so conserued amid austerities . The Violet wil figure thee a low and humble esteeme of thyself ; which yet is a fragrant and delicious flower . The Heliotropion , which hath alwayes its look to the Sun-wards , and followes it by day , and closes vp agayne with the night , wil put thee in conceipt of the true Sun of Iustice indeed thou oughtst to follow , and should be the whole obiect of thy soule . The Deaw , that falles from Heauen , wil remember thee of the heauenlie graces , that were shed and distilled from Heauen , by the coming of the Holie-Ghost in forme of fierie tongues . The busie and industrious Bee , which bounds and rebounds so aloft in the ayre as she flyes , wil cal to thy mind , those words of thy great Maister : Work , and negotiate while tune lasts . The Heauens , wil attract thy thoughts , to heauenlie things ; the Rain-bow , moue thee to pardon iniuries , and immediatly to reconcile thee , to thine enemies . The Moon wil tax thee of inconstancie , like to hers ; the Starre , rayse vp thy thoughts to a vertuous emulation , to become a Starre indeed , in the heauenlie Hierarchie , as it is so fixed in the celestial Firmament . The Oliue wil warne thee , to be alwayes green in thy good purposes , and fruitful in good works . The Nightingal , wil let thee heare a taste or relish , as it were , of the heauenlie Quiers , and sacred Alleluya's , sung by the Angels in Heauen . The Palme , wil stirre thee to Martyrdome ; at least , to fortitude in difficult atchieuements . The House , wil cal the heauenlie mansions and Tabernacles into thy thoughts , which are permanent for euer . The Hen , wil cause thee to fly , to the heauenlie protection . The Pearl , wil inuite thee to sel al thou hast , to purchase that of the Heauenlie Kingdome . The Doue , wil retire thee , and draw thee into solitude . The Fountain , wil allure thee , to drinck of the waters , which the Sauiour mentioned , that spring to eternal life . The Mount , wil cal thee to a higher degree of perfection ; the Sea , represent to thee an Ocean of grace , to launch forth thy Soule , as a webrigd Ship , into that Mayne , to arriue at last into the Hauen of Eternal Happines ; and that especially through the steering of our Sacred Parthenes , Cui Laus & gloria in secula , Amen . THE EPILOGVE TO THE PARTHENIANS THus , Gentle Parthenians , you haue viewed , reflected , reviewed , surueyed , paused on , and contemplated the Mysterious and delicious GARDEN of our Sacred PARTHENES ; and after al implored and importuned your soueraigne Ladie-Mistris , and mine , vnder so manie apt and rich Symbols . So graciously she hath daigned , to condescend , for our pleasure and deuotion , as it were , to deliciate with vs in these irrational Species of things , made al but to expresse ( you would think ) her prayses , and al the peculiar Deuotes of hers , our deare Companions , in her seruice . Where you must note , that these are but they only , which wayte and attend vpon her , in her GARDEN ; and that she hath infinit other Clients and Deuotes besides , in created things , as forward al , to offer vp themselues , in her seruice ; I meane , in this Symbolical Theologie , to giue forth Elogies , Encomiums , and Panegyricks , to her sacred prayse . For testimonie wherof , you might obserue , the GARDEN being shut vp , two noble creatures likewise , though too late , to be admitted with the rest , to come in with their Deuises and Emblemes , to expresse no lesse in her honour , then the rest had done . But the GARDEN , as I sayd , was shut already , nor would our leasure afford vs more , then to receaue their Escuchions only , & to hang them thus on the Postern , as you see , THE PHOENIX . THE DEVISE . THE MORALS . NEC SIMILIS VISA , NEC SECVNDA . ONE Cittie holds not two Lisanders , the ancient Prouerb sayth ; nor the Heauens two Suns , say I ; which neuer appeare in shew only without a Prodigie . Hercules had thought , he had set a spel to the world , when he set vp his Pillar so in the then vtmost Spanish Gades , and called it his Non plus vltra . But alas ! Since that , hath a new whole world been discouered , far beyond it . One Painter with his art deceaued the birds , with a bunch of grapes , and he thought verily he had done a great peece of matter ; when comes me another streight , and with his art likewise , deludes the verie Painter himself in his owne art . One drawes me a line , which he held to be indiuisible ; comes me another with a lighter touch , and cuts that line asunder with another line . It is often seen , the Scholler goes beyond the Maister , Plato excelled his Maister , Aristotle his , and so haue infinit others ; the reason yealds that Reuerēd Father Southwel in his Spiritual Poems . Deuise of man , in working hath no end ; What thought can think another thought can mend ? GOD , when he framed the world , might as wel haue built manie more , and happely a second better then the first , & so a third , and so a fourth , because al are in the compas of his Omnipotencie ; but so can not mā do in his works ; for stil there wil be found an vtmost tearme , beyond the which he can not passe ; because he is finit . The Giants in their big conceipts , had framed in their imagination a Stayre-case vp to Heauen , by setting Pelion vpon Ossa's back ; but when they had brought it to a certain pitch , they could reare their building no whit higher , but downe comes Ossa much sooner then he got vp ; and al was but a Castle in the ayre , which hangs there stil , the foundation being shrunck away . Such are the works of Mortals ; and so are they limited in al they do . GOD only is he , who is boundles in al. Yet when he framed the Incomparable Virgin Marie , and chose her to be his Mother , he made her so incomparable a Phāenix , not only to al , that euer were , or shal be , but euen to such , as he intended or was able to frame ; since being not able to be greater then he is himself , he could not make her to be a greater Mother then she is , * making her his owne Mother ; & therefore wel may besayd : NEC SIMILIS VISA NEC SECVNDA . THE CHARACTER . THE Phenix , is the Cesar of birds , and sole Dictatour amongst them , which admits no Pompey in his kind : & therefore Nature hath framed but one at once , to take away the cause of ciuil iarres . He is the miracle of Nature , and a prime maister-peece of her workmanship ; wherin she seemes , contrarie to her custome , to shew some art . He is euen the honour of Arabia Felix , or the felicitie of that Region ; the of-spring of the Sun , that might wel haue been his father , if either two Suns had been possible , or two Phenixes at once . He is a Treasurer , or rather an Vsurer of spices , with the interest of his life . He is the Heyre apparant to himself , and feares no other 's clayme to that nature ; bred of ashes , and , as we al , to ashes must returne againe ; and yet immortal , while he dyes not , but renewes rather ; and not as the Hawke , which mewes his feathers only , but himself . The Tomb is his cradle , the Fire his midwif , himself the Damme , the Sun his Sire . There being but one at once , they are framed without a pattern , and yet so like , as they are taken for the same . He can speake much of others Ancesters , but nothing of his owne . He is the Alpha and Omega of his kind , the first and last , because alwayes the same . Being solitarie , he is apt to scruples , but puts them ouer through the innocencie of his life ; for though by nature he be a Prince , yet dares he not say We , because there is no more then he . If he steale , they are but spices , wherof he makes no conscience , because for his Altar of Holocausts ; nor hath anie Casuist with him , to put that scrupule into his head . And being so accessarie to his owne death , he makes as litle scruple of that also , as done through the inspiration of Nature , as he calles it , to maintaine his House , and to rayse his seed . Were he not wel knowne otherwise to the Arabians , to be a bird , by manie faire demonstrations , it had been a wonder , that people had not chosen him for a GOD. But GOD , it seemes , would not permit it , as a special fauour to this singular and miraculous Bird. Like the Camelion , he liues by the ayre ; and no maruel , the spirit of birds should liue of its proper Element , the ayre being the Elemēt of birds , as the waters of the fish . The Fire he makes his Purgatorie in this world ; and that so efficaciously , as he becomes renewed to an other life , or like the Snake , which changing his coat only , is stil the same , but yet more fresh . Whereby obseruing the precept , he puts off the old man , to be take him self to a new being , in newnes of life . BEhold , how Death aymes with his mortal dart , And wounds a Phaenix with a twin-like hart . These are the harts of Iesus and his Mother So linkt in one , that one without the other Is not entire . They ( sure ) each others smart Must needs sustaine , though two , yet as one hart . One Virgin-Mother , Phenix of her kind , And we her Sonne without a father find . The Sonne 's and Mothers paines in one are mixt . His side , a Launce , her soule a Sword transfixt . Two harts in one , one Ph●nix loue contriues . One wound in two , and two in one reuiues . THE SWAN . THE DEVISE . THE MORALS . AD VADA CONCINENS ELISII ARistotle sayth , that harmonie and Musrck , is a worthie , great , and Diuine thing , whose bodie is composed of parts discordant in thēselues , & yet accordant one with the other ; which entring into the bodie by the eare with I know not what diuinitie as it were , rauisheth the soule . The World therefore is much obliged to the first Inuentour of Musick , being the sweet charme of al the annoyes of our pittiful mortalitie . For euen they , who are plunged in the abysse of al euils , at the least touch of sweet Musick , do euen swim , & vault like Dolphins ( as Poets say ) at the feet of that Minstrel Orion . What grief or trouble is so great , that reuiues not , when a gentle Treble mounts vpto hēauen , and there soaring and houering aloft , as on the wing , comes like a Falcon at last to seize vpon the Base , as a prey , euen to the losse of breath & sense of hearing ? or when the Base after a long pursuit of the Treble , and not able to reach it as it would , as in a rage in despite with itself , seemes to precipitate and plunge itself euen to the Center of the earth ? Who would not wonder , to see the gentle Orpheus haue such power vpon sauage beasts , to make them to forget their prey and chase , to feed and fatten themselues with such mincing diuisiōs , & by the eare feed on those Diuine viands ? who , when he made his Harp to speak , and his fingers to runne so fast , marrying his Angelical voyce to the miracle of his strings , he made euen the people of the Seas to cast themselues in sholes vpon the Strond , to listen to him ; and the Sirens to come forth and dance vpon the green banck-side , al diaperd with flowers ; the Beares and Lions to quit the Forrests , running in troupes to lye at the feet of their sweet Tyrant . But away with these fables now , and cast we our eyes & eares vpon that Diuine Harp , fallen from Heauen to the earth , into the hands of Dauid , who causing his strings to speake and chant forth his Heauenlie and Diuine Psalmes , so did exorcise and dispel the Diuel from his Hold. This Musick therefore is an essay , as it were , and tast of Paradise itself , while in Heauen they seeme to do nothing but sing the greatnes & maruels of GOD , in two Quiers , of the Angels of the one side , & of the blessed Saints of the other . But then , what musick made the white delightful Swā , sitting on the Bancks , not of Po , Meander , or Euridanus , but on the brinck of Death ? Not of Cocitus , Stix , or fierie Flegiton , but of the playnes of Elizeum , that is , by the shores of Paradice ; when , like the Swan , feeling her purest bloud to tickle her hart for ioy of her approaching passage out of this world , we may piously coniecture she tuned forth her Diuine Canti●le anew for a Farwel to the world and a last Adieu ; and therefore worthily is sayd : AD VADA CONCINENS ELIZEI . THE CHARACTER . THE sweet delightful Swan is that delicious Siren of the Brook ; the liuing Ghost , that walks and hants those humid playnes , as if confined to her Eliseum there . She is much taken with the pleasant banck of the Continent , and spends much time therin , but yet wil not trust it with her houshold , nor there be brought to bed , but rather hires some Iland for the purpose ; & the rent she payes , is some part of her children . She likes to haue her walks and gardens there , for her delights ; but her mansion-house , for more securitie , wil she haue wel gyrt with an ample and spacious Moat . It is strange to see , how solitarie she liues ; and yet otherwise , you would think her , though she seemes highly to affect that life , made for Citties and the Court ; her clothing al , saue her Spanish-leather buskins , from top to toe , of the richest Mineuers ; her gate , statelie and Maiestical ; her garb and fashion , graue , yet not affected , or sprung from an ouer-weening of herself . She rather pitties the companie of men , and their good fellowships , as feastings , bancketings , and pastimes , then hates them for it , and so neglects them rather , with a demisse eye , then with a brow contracted , or a lookmore Cinick , to appeare Diogenes , or a Tymō , a hater of men , rather then the deboishments of their māners . As she is solitarie and melancholie by nature , she is very Musical , as likely are al such ; but chiefly doats she on the wind-instruments , and is neuer seen without her Howboy ; wherewith , when she list , wil she enchant the verie Sirens themselues with the melodie she makes ; but then especially , when feeling the chimes of her passage out of this world to sound within her , as a presage of her death to others , she wil ring forth such a peale of delicious and chromatick straines mixt togeather , as would moue deuotion in the hearers rather , then compassion , while they wil iudge streight , she had a pure soule of her owne . She is a right Hermitesse ; and hath her sallets proper to herself alone ; and as she loues them wel , she wil feed of no man's picking , but her owne . Other whiles she liues in state , and keeps her kitchin , as the manner is in some places , in the Cellars , and lower roomes ; which by reason of the moystnes of those places , are alwayes vnder waters ; but she likes them neuer the worse for that , but rather so much the better ; for so she feeds on her sallets very fresh , but new-gathered . She is further much delighted , to take her pleasure on the waters , for her meer disport and recreation ; and wil haue no other boat , then her owne Barge , nor other oares then her owne ; and being so good a Swimmer , makes a pastime of it , to tilt her boat quite ouer head and eares . She is very hale , and hath a long breath , and wil keep her head vnder water , longer then any Moor shal doe , that hunts for pearls . WHEN milde Fauonius breathes , with warbling throat The milk-white Swan chants with a sweeter note ; But sweeter yet her Musick farre excels , When death approches , which her tune fore-tels . So th' holie Spirit breathing from aboue Vpon the Virgin , r●ys'd with wings of loue , Her heauenlie Muse vnto a higher straine In her melodious Sonnet , But againe , When gentle death drew neare , she high aspires To tune an Antheme with the Angels Quires . Thy Cygnets ( mother Swan ) on thee relye ; O make them white , that they may singing dye . FINIS . Notes, typically marginal, from the original text Notes for div A02823-e710 So Epiphanius very nigh describes her , Notes for div A02823-e1130 The Impres●●● . The Mor● . Capit comme de●●us : The Review . The Suruey . * Alma signifyes Inclosed & a Virgin shut vp in Hebrew . The Contemplation . Cant. 4. The Colloquie . Notes for div A02823-e2840 The Impresa . The Motto . The Reuiew . The Suruey . 〈…〉 . Cant. 1. H●st . 2. psal . Iudith . 14. Cant. 4. The Pause . The Contemplation . Cant , vlt. Thess , 5 , Ecel , 24 The Colloquis Notes for div A02823-e4900 The Impresa The Motto . The Reuiew . The Suruey . Sap. 7. Cant , 8. c 1. Cant 1 Eccl 24. Cant. 2. Cant. 7. Cant. 2. The P●use . The Cōtemplation , The Colloqute Notes for div A02823-e6610 The Impresa The Motto . The Reuiew . The Suruey . Eccles. Deut ▪ 4. The Pause . The Contemplation . The Colloquie Notes for div A02823-e8400 The Impresa The Motto . The Reuiew . The Suruey . Cant 1. 10. The Pause . The Contemplation . Ierem. 31. 18. Cant. The Colloquie Notes for div A02823-e10490 The Impresa The Motto . The Re●iew . The Suruey . 2. Pet 2. Gal. 4. Ephes. 2 Psal. ●see 14. Iob 38. Psal. The Pause . The Contemplation . The Coll●quie . Notes for div A02823-e12800 The , Impresa . The Motto . The Reuiew . The Suruey . The Pause . The Contemplation . S. Paul The Colloquie Notes for div A02823-e14400 The Impresa The Mott● . The Reuiew . The Suruey ▪ ●arth . Angl. l. 8. c. 2. Eccl. 4● . Apoc. 12. 1. Cor. 3. Eccl. 24. Cant. Psal. Epip . in laud. Mariae . Cherisoh . Ser. 11s . Bonau . in spec . c. 50. Psal. 50 The Pause . The Contemplation . Ezech. Psal. The Colloquie . Notes for div A02823-e17090 The Impresa . The Motto . The Reuiew . The Suruey . Gen. The Pause . The Contemplation . The Colloquie . Notes for div A02823-e19110 The Impresa The Motto . The Reuiew . The Suruey . Cant. 5 Eccl. 53 Psal. Eccl 22. Eccl. 22. Cant. 4. Cant. 1. I●el 2. Prou. vlt. The Pause . The Contemplation . The Colloqui● . Notes for div A02823-e20910 The Impresa . The Motto . The Reuiew . The Suruey . Eccl 24. Phil. de Mar●no . Bonau . in opera . Iacob . 3. Bern. Ser. Super Mis. Bonau . in spec . Bern. Ser. 20. The Pause . The Contemplation . The Colloquie . Notes for div A02823-e23080 The Impresa The Motto . The Reuiew : The Suruey Iudic. 9. Eccl. 24. The Pause . The Contemplation . Isid. Cant. 1. Leuit. 23. Isay. 69. The Colloquie . Eccl. 25. Notes for div A02823-e25220 The Impresa . The Motto . The Reuiew . The Suruey . Cant. Alex 9 l. Galen . Vliss. Aldr. Ornith . l. 28. p. 780. The Pause . The Contemplation : The Colloquie . Notes for div A02823-e27060 The Impresa The Motto . The Reuiew . The Suruey . Psal. 31 Eccl. 24. Psal. 27. The Pause . The Contemplation . Eccl. 24. The Colloquie . Notes for div A02823-e29060 The Impresa The Motto . The Reuiew . The Suruey . 3. Reg. 8 Ier. 31. Eccl. Prou. 86. Psal. 86. 3. Reg. 9. Iob. 4 ▪ Cant 2. Agg. 2. Ps. 111. The Pause . The Contemplation . Sap. 4. The Colloquie . Psal. 86 Eccl. 24. Prou. 8. Notes for div A02823-e31010 The Impresae The Motto . The Reuiew . The Suruey . Arist l. 9. c. 49. Ec. 19. Ec● . 10. The Pause . The Contemplation . Pro. 31. Ap. 12. The Colloquie . Notes for div A02823-e32540 The Impresa The Motto . The Reuiew . The Reuiew . Isay. 45 The Pause . The Contemplation . The Coll●quie . Notes for div A02823-e34300 The Impresa The Motto . The Reuiew . The Suruey . Can● . 20. S. Hier. Ioan. 10. Isay. 63. Sap. 7. Cant. 3. S. Anselm . Can. 5. The Pause . * Columbam nigram pingebāt Aegypty ad significandā●iduā c●stam & constantem ; inquit Pierius . The Contemplation . Gen 88. The Golloquie . Notes for div A02823-e36190 The Impresa The Motto . The Reuiew . The Suruey . Cant ▪ 4. Hest. 11. Prou 5. Esay . 1. 6. Hier. 2. Iud. 5. Num. 13. C●n. 2. Esa. 55. Rom. 13. I. 4. The Pause . * Turbata est in sermone cius . The Contemplation . S. Ber. Idem . The Colloquie . Notes for div A02823-e38170 The Impresa The Motto . The Reuiew . The Suruey . Pagnin Eccl. 24. Exod. Act 7. Psal. 71 Ps. 110. Psal. 75. 67 41. Isai. 2. Th. P● The Contemplation . Ec. 39. Oset. 14. The Colloquie . Notes for div A02823-e40490 The Im●resa The Motto . The Reuiew . The Suruey . Gen. 1. Gen. 2. Esech . 1 ●ern . Psal. The Pause . The Contemplation . The Colloquie . Notes for div A02823-e42400 The Impresa The Mott● . The Reuiew . The Suruey . Eccl. 24. Cant. 8. Luc. 1. Luc. 23. Heb. 7. Ex. 27. Pro 31. Lue. 6. The Pause . The Contemplation . Reg 3. Ec. 43. The Colloquie . Notes for div A02823-e44880 The Motto . The Inpresa . The Mot●● . The Impresa 
A15631	----	A collection of emblemes, ancient and moderne quickened vvith metricall illustrations, both morall and divine: and disposed into lotteries, that instruction, and good counsell, may bee furthered by an honest and pleasant recreation. By George VVither. The first booke. Wither, George, 1588-1667. 1635 Approx. 624 KB of XML-encoded text transcribed from 148 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A15631 STC 25900A ESTC S118583 99853790 99853790 19186 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15631) Transcribed from: (Early English Books Online ; image set 19186) Images scanned from microfilm: (Early English books, 1475-1640 ; 1564:2) A collection of emblemes, ancient and moderne quickened vvith metricall illustrations, both morall and divine: and disposed into lotteries, that instruction, and good counsell, may bee furthered by an honest and pleasant recreation. By George VVither. The first booke. Wither, George, 1588-1667. Passe, Crispijn van de, ca. 1565-1637, engraver. Marshall, William, fl. 1617-1650, engraver. [20], 62, [6], 63-124, [6], 135-196, [6], 209-270, [10] p. : ill. (metal cuts, woodcut) Printed by A[ugustine] M[athewes] for Iohn Grismond, and are to be sold at the signe of the Gunne in Ivie-Lane, London : MDCXXXV. [1635] In verse. Printer's name from STC. The emblems are printed from plates originally engraved by Crispijn van de Passe the elder for "Nucleus emblematorum" by Gabriel Rollenhagen (STC). With an additional title page, engraved, "Emblemes. Illustrated by Geo. Wither.", signed: VVill: Marshall· sculp:. The first leaf bears "A preposition to this frontispiece". The second, third, and fourth books each have a separate title page dated 1634; pagination and register are continuous. The last leaf bears two woodcut dials each with a movable pointer fixed in the center. Includes index. One of five imprint variants of this edition. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Emblem books, English -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-02 Jonathan Blaney Sampled and proofread 2006-02 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A PREPOSITION to this FRONTISPIECE . THis BOOKE contayning EMBLEMS , 't was thought fit , A Title-page should stand to usher it , That 's Emblematicall : And , for that end , Our AVTHOR , to the Graver did commend A plaine Invention ; that it might be wrought , According as his Fancie had forethought . Insteed thereof , the Workeman brought to light , What , here , you see ; therein , mistaking quite The true Designe : And , so ( with paines , and cost ) The first intended FRONTISPIECE , is lost . The AVTHOR , was as much displeas'd , as Hee In such Adventures , is inclin'd to bee ; And , halfe resolv'd , to cast this PIECE aside , As nothing worth : but , having better ey'd Those Errors , and Confusions , which may , there , Blame-worthy ( at the first aspect ) appeare ; Hee saw , they fitted many Fantasies Much better , then what Reason can devise ; And , that , the Graver ( by meere Chance ) had hit On what , so much transcends the reach of Wit , As made it seeme , an Object of Delight , To looke on what , MISFORTVNE brought to light : And , here it stands , to try his Wit , who lists To pumpe the secrets , out of Cabalists . If any thinke this Page will , now , declare The meaning of those Figures , which are there , They are deceiv'd . For , Destinie denyes The utt'ring of such hidden Mysteries , In these respects : First , This contayneth nought Which ( in a proper sense ) concerneth , ought , The present-Age : Moreover , t is ordain'd , That , none must know the Secrecies contain'd Within this PIECE ; but , they who are so wise To finde them out , by their owne prudencies ; And , hee that can unriddle them , to us , Shall stiled be , the second OEDIPVS . T is , likewise , thought expedient , now and then , To make some Worke , for those All-knowing men , ( To exercise upon ) who thinke they see The secret-meanings , of all things that bee . And , lastly , since we finde , that , some there are , Who best affect Inuentions , which appeare Beyond their understandings ; This , we knew A Representment , worthy of their view ; And , here , wee placed it , to be , to these , A FRONTISPIECE , in any sense they please . A COLLECTION OF EMBLEMES , ANCIENT AND MODERNE : Quickened VVith METRICALL ILLVSTRATIONS , both Morall and Divine : And disposed into LOTTERIES , That Jnstruction , and Good Counsell , may bee furthered by an Honest and Pleasant Recreation . By GEORGE WITHER . The First Booke . LONDON , Printed by A.M. for Iohn Grismond , and are to be sold at the signe of the Gunne in Ivie-Lane . MDCXXXV . REcensui hoc Poëma , cui titulus est ( A Collection and Illustration of Emblems Ancient and Moderne ) in quo nihil reperio , quò minus cum utilitate imprimatur , ita tamen , ut si non intra septem menses proximé sequentes Typis mandetur , haec licentia sit omninò irrita . GVIL . BRAY. Ex aedibus Lambithanis Iul. 2. 1634. A WRIT OF PREVENTION Concerning the AVTHORS Dedication of the foure following BOOKES , to those Royall , Princely , and Illustrious PERSONAGES , whose Names are mentioned in this Leafe . I Have not often us'd , with Epigrames , Or , with Inscriptions unto many NAMES , To charge my Bookes : Nor , had I done it , now , If I , to pay the Duties which I owe , Had other meanes ; Or , any better Wayes To honour them , whose Vertue merits praise . In ARCHITECT , it giveth good content , ( And passeth for a praisefull Ornament ) If , to adorne the FORE-FRONTS , Builders reare The Statues of their Soveraigne-Princes , there ; And , trimme the Outsides , of the other SQVARES With Portraitures of some Heroicke PEERES . If , therefore , I ( the more to beautifie This Portion of my MVSES Gallerie ) Doe , here , presume to place , the NAMES of those To whose Deserts , my LOVE remembrance owes , I hope 't will none offend . For , most , who see Their worthy mention , in this BOOKE , to bee , Will thinke them honor'd : And , perhaps , it may ( To their high praise ) be found , another day , That , in these LEAVES their Names wil stand unrac'd , When many fairer STRVCTVRFS , are defac'd . Jn this Hope , I have placed on the FOREFRONT ( or before the First Booke of these EMBLEMS ) a Ioint-Inscription to the KING and QVEENES most excellent MAIESTIE . Vpon the Right-Side-Front of this Building ( or before the Second Booke ) One Inscription to the most hopefull Prince , CHARLES , Prince of Wales ; And , another to his deere Brother , IAMES , Duke of Yorke , &c. On the other Side-Front , ( or before the Third Booke ) One Inscription to the gratious Princesse , FRANCES Dutchesse-Dowager of RICHMOND and LENOX ; And , another to her most noble Nephew , IAMES Duke of Lenox , &c. On the Fourth Front of our Square , ( Or before the Fourth Booke ) One Inscription to the right Honourable PHILIP Earle of Pembrooke and Montgomery , &c. And another to the right Honourable , HENRY Earle of Holland , &c. TO THE READER . IF there had not beene some Bookes conceitedly composed , and sutable to meane capacities , I am doubtfull , whether I had ever beene so delighted in reading , as thereby to attaine to the little Knowledge I have : For , I doe yet remember , that , things honestly pleasant , brought mee by degrees , to love that which is truely profitable . And as David said , His Heart shewed him the wickednesse of the Vngodly ; ( meaning perhaps , that hee felt in himselfe , some Experiments , of the same naturall Corruption , by which they are overcome , who resist not evill suggestions at their first motions : ) Even-so , I may truly acknowledge , that mine owne Experience hath showne mee so much of the common Ignorance and Infirmitie in mine owne person , that it hath taught mee , how those things may be wrought upon in others , to their best advantage . Therefore , though I can say no more to disswade from Vice , or to incourage men to Ver●ue , than hath already beene said in many learned Authors ; yet I may be an occasion by these Endeavours , to bring that , the oftner into remembrance , which they have , more learnedly , expressed· and perhaps , by such circumstances , as they would not descend unto , may insinuate further also with some Capacities , than more applauded Meanes . Viniger , Salt , or common Water , ( which are very meane Ingredients ) make Sawces more pleasing to some tastes , than Sugar , and Spices . In like manner , plaine and vulgar notions , seasoned with a little Pleasantnesse , and relished with a moderate Sharpnesse , worke that , otherwhile , which the most admired Compositions could never effect in many Readers ; yea , wee have had frequent proofes , that a blunt Iest hath moved to more consideration , than a judicious Discourse . I take little pleasures in Rymes , Fictions , or conceited Compositions , for their owne sakes ; neither could I ever take so much paines , as to spend time to put my meanings into other words than such as flowed sorth , without Studie ; partly because I delight more in Matter , than in Wordy Flourishes , But , chiefely , because those Verball Conceites , which by some , are accounted most Elegant , are not onely ( for the greater part ) Emptie Sounds , and Impertinent Clinches , in themselves ; but , such Inventions , as do sometime , also , obscure the Sense , to common Re●ders ; and , serve to little other purpose , but for Wittie men to shew Tricks one to another : For , the Ignorant understand them not ; and the Wise need them not . So much of them , as ( without darkning the matter , to them who most need instruction ) may be made use of , to stirre up the Affections , winne Attention , or help the Memory , I approve and make use of , to those good purposes , according as my leisure , and the measure of my Facultie will permit ; that , Vanitie might not , to worse ends , get them wholly into her Possession . For , I know that the meanest of such conceites are as pertinent to some , as Rattles , and Hobby-horses to Children ; or as the A.B.C. and Spelling , were at first to those Readers , who are now past them . And , indeed , to desp●se Meane Inventions , Pleasant Compositions , and Verball Elegancies , ( being qualified as is aforesaid ) or to banish them out of the world , because there be other things of more excellencie , were as absurd , as to neglect and root out all Herbes ▪ which will not make Pottage ; Or , to destroy all Flowers wh●ch are lesse beautifull than the Tulip , or lesse sweet than the Rose . I ( that was never so sullenly wise ) have alwaies intermingled Sports with Seriousnesse in my Inventions ; and , taken in Verball-conceites , as they came to hand , without Affectation ; But , having , ever aymed , rather to profit my Readers , than to gaine their praise , I never pumpe for those things ; and am , otherwhile , contented to seeme Foolish , ( yea , and perhaps , more fool●sh than I am ) to the Overweening-Wise ; that , I may make others Wiser than they were : And , ( as I now doe ) am not ashamed to set forth a Game at Lots , or ( as it were ) a Puppet-play in Pictures , to allure men to the more serious observation of the profitable Morals , couched in these Emblems . Neverthelesse , ( if some have sayd , and thought truly ) my Poems have instructed , and rectified many People in the Course of Honest-living , ( which is the best Wisedome ) much more than the Austerer Volumes of some criticall Authors ; who , are by the Common-sort , therefore onely , judged Wise , because they composed Books , which few understand , save they who need them not . In these Lots and Emblems , I have the same ayme which I had in my other Writings : and though I have not dressed them sutably to curious Fancies , yet , they yield wholsome nourishment to strengthen the constitution of a Good-life ; and , have solidity enough for a Play-game , which was but accidentally composed ; and , by this Occasion . These Emblems , graven in Copper by Crispinus Passaeus ( with a Motto in Greeke , Latine , or Italian , round about every Figure ; and with two Lines ( or Verses ) in one of the same Languages , periphrasing those Motto's ) came to my hands , almost twentie yeares past . The Verses were so meane , that , they were afterward cut off from the Plates ; And , the Collector of the said Emblems , ( whether hee were the Versifier or the Graver , was neither so well advised in the Choice of them , nor so exact in observing the true Proprieties belonging to every Figure , as hee might have beene . Yet , the Workman-ship being judged very good , for the most part ; and the rest excusable ; some of my Friends were so much delighted in the Gravers art , and , in those Illustrations which for mine owne pleasure , I had made upon some few of them , that , they requested mee to Moralize the rest . Which I condiscended unto : And , they had beene brought to view many yeares agoe , but that the Copper Prints ( which are now gotten ) could not be procured out of Holland , upon any reasonable Conditions . If they were worthy of the Gravers and Printers cost , being onely dumbe Figures , little usefull to any but to young Gravers or Painters ; and as little delightfull , except , to Children , and Childish-gazers : they may now be much more worthy ; seeing the life of Speach being added unto them , may make them Teachers , and Remembrancers of profitable things . I doe not arrogate so much unto my Illustrations , as to thinke , they will be able to teach any thing to the Learned ; yet if they cast their eyes upon them , perhaps , these Emblems , and their Morals , may remember them , either of some Dutie , which they might else forget , or minde them to beware of some Danger , which they might otherwise be unheedfull to prevent . But , sure I am , the Vulgar Capacities , may from them , be many waies both Instructed , and Remembred ; yea , they that have most need to be Instructed , and Remembred , ( and they who are most backward to listen to Instructions , and Remembrances , by the common Course of Teaching , and Admonishing ) shall be , hereby , informed of their Dangers , or Duties , by the way of an honest Recreation before they be aware . For , when levitie , or a childish delight in trifl●ng Objects , hath allured them to looke on the Pictures ; Curiositie may urge them to peepe further , that they might seeke out also their Meanings , in our annexed Illustrations ; In which , may lurke some Sentence , or Expression , so evidently pertinent to t●eir Estates , Persons , or Affections , as w●ll ( at that instant or afterward ) make way for those Considerations , which will , at last , wholly change them , or much better them , in their Conversation . To seeke out the Author of every particular Emblem , were a labour without profit ; and , I have beene so far from endeavouring it , that , I have not so much as cared to find out their meanings in any of these Figures ; but , applied them , rather , to such purposes , as I could thinke of , at first sight ; which , upon a second view , I found might have beene much betterd , if I could have spared time from other imployments . Something , also , I was Confined , by obliging my selfe to observe the same number of lines in every Illustration ; and , otherwhile , I was thereby constrained to conclude , when my best Meditations were but new begunne : which ( though it hath pleased Some , by the more comely Vn●formitie , in the Pages ) yet , it hath much injured the libertie of my Muse . There be , no doubt , some faults committed by the Printer , both Literall and Materiall , and some Errors of the Gravers in the Figures , ( as in the Tetragrammaton ; in the Figure of Arion ; and in the Proprieties due to some other Hieroglyphicks ; but , for the most part , they are such , as Common-Readers will never perceive ; and I thinke , that they who are Judicious , will so plainly finde them to be no faults of mine ; that , leaving them to be amended by those , to whom they appertaine ; and , You , to accept of these Play-games as you please : I bid you Farewell . The Occasion , Intention , and use of the Foure Lotteries adjoyned to these foure Books of Emblems . STultorum plena sunt omnia . The world is growne so in Love with Follie , that the Imprinting of over-solid and ser●ous ●●atises would undoe the Book-sellers ; especially , being so chargeable as the many costly Sculptures have made this Booke : therefore , ( to advance their Profits , rather than to satisfie my owne Iudgement ) I was moved to invent somewhat , which might be likely to please the vulgar Capacitie , without hindrance to my chiefe End. And , though that which I resolved on , be not so Plausible to Criticall understandings , yet I am contented to hazzard among them , so much of my Reputation , as that comes to . I have often observed , that where the Summer-bowers of Recreation are placed neare the Church , it drawes thither more people from the remote Hamlets , than would else be there . Now , though I praise not their Devotion , yet I am glad if any thing ( which is not evill in it selfe ) may be made an occasion of Good ▪ ( because , those things may , perhaps , be continued , at last , for Conscience sake , which were at first begunne upon vaine occasions ) and , have therefore added Lotteries to these Emblems , to occasion the more frequent notice of the Morals , and good Counsels tendred in their Illustrations ; hoping that , at one time or other , some shall draw those Lots , which will make them the better , and the happier , whilest they live . I confesse that this Devise may probably be censured , as unsutable to the gravitie expected in my ripe yeares : and be reputed as great an Indecorum , as erecting an Ale-house at the Church-stile ; yet , the same having had beginning in my younger dayes , I do now resolve not to be ashamed of it , for the Reasons aforementioned . To such as I was , it will be someway avayleable : and perhaps , if the Wisest did otherwhile , when they walke abroad , to Vncertaine purposes , take up this Booke , and ( without Superstitious Conceites ) make tryall what their Lots would remember , or give them cause to thinke on ; It might , now and then , either occasion better Proceedings , or prevent Mischieves . Some Games were ever in use ; ever , I thinke , will be , and for ought I know , ever may be without exception . And , I believe , this Recreation , will be as harmlesse as any , if it be used according to my Intentions . For , my meaning is not , that any should use it as an Oracle , which could signifie , infallibly , what is divinely alloted ; but , to serve onely for a Morall Pastime . And , that I may no way encourage the secret entertaining of such a Fantasie , I doe before hand affirme unto them , that none but Children , or Ideots may be tollerated to be so foolish , without laughing at . Yet , if any one shall draw that Lot wherein his Secret vices are reproved ; or some good Counsels proposed , which in his owne understanding are pertinent to his welfare , let not such as those , passe them over as meere Casualties to them ; for , whatsoever these Lots are to others , or in themselves , they are to all these , made pertinent in such cases , both by their particular Knowledges and Occasions . Some will thinke perhaps , that I have purposely invented this Game , that I might finde meanes to reprove mens vices , without being suspected , ( as I have hitherto unjustly beene ) to 〈◊〉 at particular persons : For , if any who are notoriously Guiltie , shall by drawing their Chances , among other Companions , be 〈◊〉 with Lots , ( which may now and then happen ) that those Vices be therby intimated to the by stan●●●● 〈…〉 them guilty they do 〈◊〉 with 〈…〉 bee 〈◊〉 at without my 〈…〉 such 〈◊〉 are worthily suspected 〈…〉 ●●andalous conversations , either forbeare 〈…〉 excus●●●● of they be justly sham●d by their 〈◊〉 . Having thus 〈◊〉 th●●eason of this Inventio● , and made these 〈…〉 every man hath his 〈◊〉 , whether hee will make 〈…〉 or no ; hee th●t will , is left to his 〈…〉 of 〈◊〉 how hee shall make tryall direction is given in the 〈◊〉 Pages of this Booke . This Game occasions not the frequent crime , Of Swearing , or mispending of our Time ; Nor losse of money : For , the Play is short , And , ev'ry Gamester winneth by the sport . Wee , therefore , know it may aswell become The Hall , the Parlor , or the Di●ing roome , As Chesse , or Tables ; and , we thinke the Pr●●e Will be as low ; because , it needs no Dice . What I WAS , is passed by , What I AM , away doth flie ; What I SHAL BEE , none do see ; Yet , in that , my Beauties bee . The AVTHORS Meditation upon sight of his PICTVRE . VVHen I behold my Picture , and perceive , How vaine it is , our Portraitures to leave In Lines , and Shadowes , ( which make shewes , to day , Of that which will , to morrow , fade away ) And , thinke , what meane Resemblances at best , Are by Mechanike Instruments exprest ; I thought it better , much , to leave behind me , Some Draught , in which , my living friends might find me The same I am ; in that , which will remaine , Till all is ruin'd , and repair'd againe : And , which , in absence , will more truely show me , Than , outward Formes , to those , who think they know me . For , though my gratious MAKER made me such , That , where I love , belov'd I am , as much As J desire ; yet , Forme , nor Features are , Those Ornaments , in which J would appeare To future Times ; Though they were found in me , Farre better , than I can beleeve they be . Much lesse , affect I that , which each man knowes , To be no more , but Counterfeits of those , Wherein , the Painters , or the Gravers toole , Befriends alike , the Wiseman , and the Foole : And , ( when they please ) can give him , by their Art , The fairest-Face , that had the falsest-Heart . A PICTVRE , though with most exactnesse made , Is nothing , but the Shadow of a SHADE . For , ev'n our living Bodies , ( though they seeme To others more , or more in our esteeme ) Are but the shadowes of that Reall-being , Which doth extend beyond the Fleshly-seeing ; And , cannot be discerned , till we rise Immortall-Objects , for Immortall-eyes . Our Everlasting-Substance lies unseene , Behinde the Fouldings , of a Carnall-Screene , Which is , but , Vapours thickned into Blood , ( By due concoction of our daily food ) And , still supplied , out of other Creatures , To keepe us living , by their wasted natures : Renewing , and decaying , ev'ry Day , Vntill that Vaile must be remov'd away . For , this lov'd Flesh , wherewith , yet cloth'd we go , Is not the same , wee had sev'n yeares ago ; But , rather , something which is taken-in , To serve insteed of what hath wasted bin , In Wounds , in Sicknesses , in Colds , and Heates , In all Excrescions , and in Fumes , and Sweates . Nor shall , this present Flesh , long stay with us : And , wee may well be pleas'd , it should be Thus. For , as I view , those Townes , and Fields , that be In Landskip drawne ; Even so , me thinks , I see A Glimpes , farre off , ( through FAITH'S Prospective glasse Of that , which after Death , will come to passe ; And , likewise , gained have , such meanes of seeing , Some things , which were , before my Life had being , That , in my Soule , I should be discontent , If , this my Body were , more permanent ; Since , Wee , and all God's other Creatures , here , Are but the Pictures , of what shall appeare . Yet , whilst they are , I thankfully would make That use of them , for their CREATOR'S sake , To which hee made them ; and , preserve the Table , Still , Faire and Full , asmuch as I were able , By finishing , ( in my alotted place ) Those Workes , for which , hee fits me by his Grace . And , if a Wrenne , a Wrenn's just height shall soare , No Aegle , for an Aegle , can doe more . If therefore , of my Labours , or of MEE , Ought shall remaine , when I remov'd , must be , Let it be that , wherein it may be view'd , My MAKERS Image , was in me renew'd : And , so declare , a dutifull intent , To doe the Worke I came for , e're I went ; That , I to others , may some Patterne be , Of Doing-well , as other men to mee , Have beene , whilst I had life : And , let my daies Be summed up , to my Redeemer's praise . So this be gained , I regard it not , Though , all that I am else , be quite forgot . To the MAJESTIE of Great Britaine , France , and Jreland , the Most Illustrious King , CHARLES ; And his excellently beloved , the most gratious Queene MARY . SEv'n yeares are full expired , Royall SIR , Since last I kneel'd , an offring to preferre Before your feete● where , now , my selfe I throw To pay once more , the Tributes which I owe. As many yeares are past , most beauteous QVEENE , Since witnesses , mine eares and eyes , have beene Of those Perfections ; which the generall Fame Hath sounded forth , in honour of your Name . And , both your beaming-splendors ( oh yee faire , Thrice blessed , and most fitly-matched PAIRE ) Vpon each other , make such bright reflections ; And have so sweetly mingled your affections , Your Praise , your Pow're , your Vertues , and your Beautie : That , ( if preserving of my Soveraigne dutie , This may be said ) you doe appeare , to me , TWO PERSONS , in One MAIESTY , to be ; To whom , there , appertaines ( in veneration Of your large Worth ) the right of some Oblation : And , best , I thought , my Homage would be done , If , thus , the tender were to BOTH-in-ONE . Which , in this humble GVIFT , my Love presents ; And , wisheth it may adde to your Contents . Perhaps it shall : For , though I dare not shew These Figures , as well meriting your view ; Nor boast , as if their Moralls couched ought , By which your sacred Wisdomes may be taught : Yet , I have humble Hopings , that , they might Prove , some way , an occasion of delight ; Since meane and common Objects , now and then , Beget contentments in the greatest-men . But , that before this Booke , I should propose Your praisefull NAMES , there is ( as I suppose ) A faire inducement : For , considering these Are EMBLEMS , whose intention is to please And profit vulgar Iudgements ( by the view , Of what they ought to follow , or eschew . ) And , I well knowing , that your MAIESTIES Set foorth before my Booke , in Emblem-wise , Throughout your Lands , more Vertues might convay , Than many Volumes , of these Emblems , may ; It seemed Petty-treason , to omit This good occasion of endeavouring it . For , ( if your MAIESTIES , well heeded , were ) Yov , double-treble-foure-fold Emblems are ; Which , fully to illustrate , would require The Wit I want ; or , meanes to raise , that , higher Which I have gain'd ; ( and , which , as yet , hath flowne By no incouragements , but by her owne . ) Of all the Vertues OECONOMICAL , Of Duties MORAL and POLITICALL , Your Lives are Patternes , and faire EMBLEMS ; whether Considered apart , or both together . Your CHILDHOODS were bright Mirrours , which did show What Duties Children , to their Parents owe : And , by the sequele , we now understand , That , they who best obay'd , can best command . The glorious Vertues of your NVPTIALL - state , Your Courtiers , find so hard to imitate , That , they admire them , rather ; and , would sweare , ( Had others told , what , now they see and heare ) That , all the former Times , were not acquainted , With such a Paire , when Kings and Queenes were Sainted . The chastest Cupids , and the gamesom'st Graces , Are alwaies mingled in your Deare-embraces . The mutuall enterchanges of your loves , May teach affection to the Turtle doves : And , such as are with goodly sights , delighted , May see in You , all Excellence uni●ed . You , SIR , who beare Ioves Thunders in your Fist , And , ( shake this Ilands EMPIRE when You list ) Did never in your Orbe , a Tempest move But , by the Beautious Mistresse of your Love It might be calm'd . And , in your lofty Spheare , Most lovely QVEENE , Your Motions ever mere So smoath , and , so direct ; that none can say , They have withdrawne his Royall-heart awa● From Iust Designes ; Which , lo●dly speakes your Praise , And , intimates much 〈◊〉 than , yet ●t sa●es . Yea , both Your Splendors 〈…〉 glorious growe , And , You , each other have out-vyed so , In these , and other Vertues , that , on You , Should I conferre what praise I thinke is due , My Lines , ( which from that stune have , yet , beene cleare ) Would Flatt'ry seeme , unto an envious eare . But , what needs Flatt'ry , where the Truth may teach To praise , beyond immodest Flatt'ries reach ? Or , what needs he to feare a slandrous-mouth , Who seekes no meed , nor utters more than Truth ? Your Princely Vertues , what can better show , Than Peace , and Plenty , which have thrived so , Whilst You have raign'd that , yet , no people see , A Richer , or more Peacefull time , than wee ? Your Civill Actions ( to the publike eye ) Are faire examples of Moralitie , So manifest ; That , if he Truth did sing , Who said . The World doth imitate the King ; My Muses dare , with boldnesse to presage , A Chast , a Pious , and a Prosperous Age : And , that , the stormes which , late , these Realmes deterr'd , Shall all be quite removed , or deferr'd Till you Ascend ; And , future times have seene , That , your Examples have not followed beene . Thus , you are living Emblems , to this Nation : Which being mark'd with heedefull speculation , May serve , as well , to helpe us how to see Our Happinesse , As , what our Duties be . And , if I might unlocke all Mysteries , Which doe declare , how in a foure-fold-wise , Your Lives are usefull EMBLEMS ; I , perchance , Should vexe blind Zeale , or anger Ignorance ; And , teach well-temper'd Spirits , how to see , That , we , for Blessings , oft , Vnthankefull be . For , as you , Both , Prime Children are of those Two Sister-Churches , betwixt whom , yet , growes Vnseemely strife ; So , You ; perhaps , may be An Emblem , how those MOTHERS may agree . And , not by your Example , onely , show , How wrought it may be ; but , effect it so . Yea , peradventure , GOD , united You , That , such a blessed VNION might ensue : And , that , Your living-lovingly , together ; Your Christian hopefullnesse , of one another ; Your milde forbearance , harsh attempts to proove ; Your mutuall waiting , untill God shall move By some calme-voice , or peacefull inspiration , That Heart Which needeth better Information ; And , that , your Charities , might give a signe , How , ●ll the Daughters , of the SPOVSE Divine Might reconciled be ; And shew , that , Swords , Flames , Threats , and Furie , make no true Accords . GOD grant a better VNION may appeare : Yet , wi●h I not the tollerating here , Of Politicke-Agreements ; ( further than Our wholsome Lawes ▪ and , Civill-vowes to man , With Piety , approve ) but , such , as may Make up a blessed CONCORD , every way : Might it be so ; your Vertues , would become A Glorious Blessing , to all CHRISTENDOME : Your EMBLEM should , by future Generations ; Be plac'd among the famous Constellations , And , after-times ( though , Mee , this Age despise ) Would thinke , these Verses , had beene Prophecies . What ever may succeed , my Pray'rs and Powr's Are this way bent ; with Hope , that You or Yours Shall Helps ( at least ) become , that Breach to close , Which , in the SEAMLES-ROBE , yet , wider growes . SO BE IT : And , let bright your Glories bee , For ever , though You never shine on MEE . Your MAIESTIES most Loyall Subject , GEO : WITHER . By Knowledge onely , Life wee gaine , All other things to Death pertaine . VIVITVR INGENIO CAETERA MORTIS ERV̄T ILLVSTRATIO I. Book . 1. HOw Fond are they , who spend their pretious Time In still pursuing their deceiving Pleasures ? And they , that unto ayery Titles clime Or tyre themselves in hoording up of Treasures ? For , these are Death's , who , when with wearinesse They have acquired most , sweepes all away ; And leaves them , for their Labors , to possesse Nought but a raw-bon'd Carcasse lapt in clay . Of twenty hundred thousands , who , this houre Vaunt much , of those Possessions they have got ; Of their new purchac'd Honours , or , the Power , By which , they seeme to have advanc't their Lott : Of this great Multitude , there shall not Three Remaine , for any Future age to know ; But perish quite , and quite forgotten bee , As Beasts , devoured twice ten yeares agoe . Thou , therefore , who desir'st for aye to live , And to possesse thy Labors maugre Death , To needfull Arts and honest Actions , give Thy Spanne of Time , and thy short blast of Breath . In holy Studies , exercise thy Mind ; In workes of Charity , thy Hands imploy ; That Knowledge , and that Treasure , seeke to find , Which may enrich thy Heart with perfect Ioy. So , though obscured thou appeare , awhile , Despised , poore , or borne to Fortunes low , Thy Vertue shall acquire a nobler st●le , Then greatest Kings are able to bestow : And , gaine thee those Possessions , which , nor They , Nor Time , nor Death , have power to take away . The Man that hath true Wisdome got , Continues firme , and wavers not . SAPIENTIA CONSTANS ILLVSTR. II. Book . 1. STill fixt , and with triumphant Laurell crown'd , Is truest Wisdome ; whom , expressed thus , Among the old Impresa's , we have found ; And , much , this Emblem hath instructed us . For , hence we learne ; that , Wisdome doth not flow From those unconstant men , whom ev'ry Blast , Or small Occasion , turneth to and fro ; But , from a Settled-head that standeth fast . Who'ever shoulders , him , he gives no place ; What Storme soe're , his Times or Fortunes , breath , He neither hides his Brow , nor turnes his Face ; But , keepes his Lookes undaunted , ev'n in Death . The Laureat-head , upon the Pillar set , Thus signifies ; And that Bay-wreath doth show That constant Wisdome will the conquest get , When giddy Policie prevailes not so . If , therefore , thou desirest to be taught , Propose good Ends with honest Meanes thereto , And therein Constant be , till thou hast brought To perfect end , that Worke , thou hast to doe . Let neither flatt'ring Pleasures , nor Disgrace , Nor scoffing Censures , nor the cunning Sleigh●s Of glozing Sycophants , divert that Race To which , a harmelesse Prudence , thee invites . Though others plot , conspire , and undermine , Keepe thou a plaine right Path ; and let their Course , For no advantage , make thee change from thine , Although it ( for the present ) seemes the worse . He , thus that workes , puts Policie to Schoole , And makes the Machavilian prove a foole . The Law is given to direct ; The Sword , to punish and protect . LEX REGIT ET ARMA TVENTVR . ILLVSTR. III. Book . 1. WHen God-Almighty first engrav'd in stone His holy Law ; He did not give the same As if some common Act had then beene done ; For , arm'd with Fires and Thunders , forth it came . By which , that great Law-maker , might inferre What d●eadfull Vengeance would on those attend , Who did against those holy Precepts erre ; And , that , his Power , well-doers could defend . Thereto , this Emblem , also doth agree ; For , loe , before the Tables of the Lawe , A naked Sword is borne , whose use may bee As well to keepe in Safety , as in Awe . Whence , Princes ( if they please ) this note may take , ( And it shall make them happily to raigne ) That , many good and wholsome Lawes to make Without an Executioner , is vaine . It likewise intimates , that such as are In Soveraigne place , as well obliged be Their zeale for true Religion to declare , As , what concerneth Manners , to foresee . It lastly , showes that Princes should affect Not onely , over others to Command , But Swords to weare , their Subjects to protect ; And , for their Guard , extend a willing hand . For , Lawes , or Peace to boast of ; and , the whiles , The Publique-weale , to weaken or disarme , Is nor the way to hinder Civill-Broyles , Nor to secure it from a Forraigne-harme . For , As by Lawes a Land is kept in f●ame ; So , Armes is that , which must protect the same . Occasions-past are sought in vaine ; But , oft , they wheele-about againe . NE TENEAR ILLVSTR. IV. Book . 1. UNwise are they that spend their youthfull Prime In Vanities ; as if they did suppose That men , at pleasure , might redeeme the Time ; For , they a faire advantage fondly lose . As ill-advis'd be those , who having lost The first Occasions , to Despa●ring runne : For , Time hath Revolutions ; and , the most , For their Affaires , have Seasons more , then one . Nor is their Folly small , who much depend On Transitorie things , as if their Powre Could bring to passe what should not have an End ; Or compasse that , which Time will not devoure . The first Occasions , therefore , see thou take ( Which offred are ) to bring thy hopes about ; And , minde thou , still , what Haste away they make , Before thy swift-pac't houres are quite runne out . Yet , if an Opportunity be past , Despaire not thou , as they that hopelesse be ; Since , Time may so revolve againe , at last , That New-Occasions may be offred thee . And see , thou trust not on those fading things , Which by thine owne Endeavours thou acquir'st : For , Time ( which her owne Births to ruine brings ) Will spare , nor thee , nor ought which thou desir'st . His Properties , and Vses , what they are , In vaine observ'd will be , when he is fled : That , they in season , therefore , may appeare , Our Emblem , thus , hath him deciphered ; Balde save before , and standing on a Wheele ; A Razor in his Hand , a Winged-Heele . By Labour , Vertue may be gain'd ; By Vertue , Glorie is attain'd . LABORE VIRTVS , VIRTVTE GLORIA PARATVR ILLVSTR. V. Book . I , SVppose you Sirs , those mimicke Apes you meet In strange fantasticke habits ? or the Rabble , That in gay clothes embroyder out the street , Are truely of Worshipfull or Honorable ? Or can you thinke , that , To be borne the Sonne Of some rich Alderman , or ancient Peere , Or that the Fame our Predecessors wonne May claime those Wreathes which true Deserving weare ? Is Honour due to those , who spend their dayes In courting one another ? or consuming Their Fortunes and themselves , on Drabbs and Playes ? In sl●eping , drinking , and Tobacco-fuming ? Not so . For , ( though such Fooles , like children , place Gay Titles on each other ) Wise-men know What slaves they be ; how miserably-base ; And , where such Attributes would better show . An idle Body clothes a vitious Minde ; And , what ( at best ) is purchac'd by the same , Is nothing else , but stinking Smoke and Winde ; Or froth●e Bubbles of an empty Fame . True Glory , none did ever purchase , yet , T●ll , to be Vertuous they could first attaine , Nor shall those men fai●e Vertues favour get , Who labour not , such Dignities to gaine . And , this Impresa doth inferre no lesse : For , by the Spade , is Labour here implide ; The Snake , a vertuous Prudence , doth expresse ; And , Glorie , by the Wreath is Typiside . For , where a vertuous Industry is found , She , shall with Wreaths of G●ory , thus be crown'd . Though Fortune prove true Vertues Foe , It cannot worke her Overthrowe . NON OBEST VIRTVTI SORS . ILLVSTR. VI. Book . 1. UNhappy men are they , whose Ignorance So slaves them to the Fortunes of the Time , That they ( attending on the Lot of Chance ) Neglect by Vertue , and Deserts , to clime . Poore Heights they be which Fortune reares unto ; And , fickle is the Favour she bestowes : To-day , she makes ; to-morrow , doth undoe ; Builds up , and in an instant overthrowes . On easie Wheeles , to Wealth , and Honours high , She windes men oft , before they be aware ; And , when they dreame of most Prosperitie , Downe , headlong , throwes them lower then they were . You , then , that seeké a more assur'd estate , On good , and honest Objects , fixe your Minde , And follow Vertue , that you may a Fate Exempt from feare of Change , or Dangers , finde . For , he that 's Vertuous , whether high or low His Fortune seemes ( or whether foule or faire His Path he findes ) or whether friend , or foe , The World doth prove ; regards it not a haire . His Losse is Gaine ; his Poverty is Wealth ; The Worlds Contempt , he makes his Diadem ; In Sicknesse , he rejoyceth , as in Health : Yea , Death it selfe , becommeth Life , to him . He feares no disrespect , no bitter scorne , Nor subtile plottings , nor Oppressions force ; Nay , though the World should topsie-turvie turne , It cannot fright him , nor divert his Course . Above all Earthly powres his Vertue reares him ; And , up with Eglets wings , to Heav'n it beares him . A fickle Woman wanton growne , Preferres a Crowd , before a Crowne . NON SCEPTRO SED PLECTRO DVCITVR ILLVSTR. VII . Book . 1. FOole ! Dost thou hope , thine Honours , or thy Gold , Shall gaine thee Love ? Or , that thou hast her heart Whose hand upon thy tempting Bay● layes hold ? Alas ! fond Lover , thou deceived art . She that with Wealth , and Titles , can be wonne , Or woo'd with Vanities , will way ring bee ; And , when her Love , thou most dependest on , A Fiddle-sticke shall winne her heart from thee . To Youth and Musicke , Venus leaneth most ; And ( though her hand she on the Scepter lay ) Let Greatnesse , of her Favours never boast : For , Heart and Eye , are bent another way . And lo , no glorious Purchace that Man gets , Who hath with such poore Trifles , woo'd , and wonne : Her footing , on a Ball , his Mistresse sets , Which in a moment slips , and she is gone . A Woman , meerely with an Out side caught , Or tempted with a Galliard , or a Song , Will him forsake ( whom she most lovely thought ) For Players and for Tumblers , ere 't be long . You , then , that wish your Love should ever last , ( And would enjoy Affection without changing ) Love where your Loves may worthily be plac●t ; And , keepe your owne Affection , still from ranging . Vse noble Meanes , your Longings to attaine ; Seeke equall Mindes , and well beseeming Yeares : They are ( at best ) vaine Fooles , whom Follie gaine ; But , there is Blisse , where , Vertue most endeares : And , wheresoe're , Affection shee procures , In spight of all Temptations , it endures . This Ragge of Death , which thou shalt see , Consider it ; And Pious bee . IN HVNC INTVENS PIVS ESTO ILLVSTR. VIII . Book . I. WHy , silly Man ! so much admirest thou Thy present Fortune ? overvaluing so Thy Person , or the beauty of thy Brow ? And Cloth'd , so proudly , wherefore dost thou goe ? Why dost thou live in riotous Excesse ? And Boast , as if thy Flesh immortall were ? Why dost thou gather so ? Why so oppresse ? And , o're thy Fellow-creatures , Domineere ? Behold this Emblem , such a thing was hee Whom this doth represent as now thou art ; And , such a Fleshlesse Raw-bone shalt thou bee , Though , yet , thou seeme to act a comelier part . Observe it well ; and marke what Vglinesse Stares through the sightlesse Eye holes , from within : Note those leane Craggs , and with what Gastlinesse , That horrid Countenance doth seeme to grin . Yea , view it well ; and having seene the same Plucke downe that Pride which puffs thy heart so high ; Of thy Proportion boast not and ( for shame ) Repent thee of thy sinfull Vanity . And , having learn'd , that , all men must become Such bare Anatomies ; and , how this Fate No mortall Powre , nor Wit , can keepe thee from ; Live so , that Death may better thy estate . Consider who created thee ; and why : Renew thy Spirit , ere thy Flesh decayes : More Pious grow ; Affect more Honestie ; And seeke hereafter thy Creatours praise . So though of Breath and Beauty Time deprive thee , New Life , with endlesse Glorie , God will give thee . Before thou bring thy Workes to Light , Consider on them , in the Night . IN NOCTE CONSILIV̄ ILLVSTR. IX . Book . 1. AN Owle ( the Hieroglyphicke us'd for Night ) Twixt Mercury and Pallas , here takes place , Vpon a crown'd Caduceus fixt upright ; And , each a Cornucopia doth imbrace . Through which darke Emblem , I this Light perceive ; That , such as would the Wit and Wealth acquire , Which may the Crowne of approbation have , Must wake by Night , to compasse their desire . For , this Mercurian-Wand , doth Wit expresse ; The Cornu-copia , Wealthinesse implies ; Both gained by a studious Watchfulnesse ; Which , here , the Bird of Athens signifies . Nor , by this Emblem , are we taught alone , That , ( when great Vndertakings are intended ) We Sloth , and lumpish Drowsinesse must shunne ; But , Rashnesse , also , here is reprehended . Take Counsell of thy Pillow , ( saith our Sawe ) And , ere in waighty Matters thou proceede , Consider well upon them ; lest they draw Some Afterclaps , which may thy Mischiefe breede . I , for my seriou'st Muses , chuse the Night ; ( More friend to Meditation , then the Day ) That neither Noyse , nor Objects of the Sight , Nor bus'nesses , withdraw my Thoughts away , By Night , we best may ruminate upon Our Purposes ; Then , best , we may enquire What Actions wee amisse , or well , have done ; And , then , may best into our Selves retire : For , of the World-without , when most we see , Then , blindest to the World-within , are wee . An Innocent no Danger feares , How great soever it appeares . SPERNIT PERICULA VIRTUS ILLVSTR. X. Book . I. WHen some did seeke Arion to have drown'd , He , with a dreadlesse heart his Temples crown'd ; And , when to drench him in the Seas they meant , He playd on his melodious - Instrument ; To shew , that Innocence disdayned Feare , Though to be swallow'd in the Deeps it were . Nor did it perish : For , upon her Backe A Dolphin tooke him , for his Musick 's sake : To intimate , that Vertue shall prevaile With Bruitish Creatures , if with Men it faile . Most vaine is then their Hope , who dreame they can Make wretched , or undoe , an Honest-Man : For , he whom Vertuous Innocence adornes , Insults o're Cruelties ; and , Perill scornes . Yea , that , by which , Men purpose to undoe him , ( In their despight ) shall bring great Honours to him . Arion-like , the Malice of the World , Hath into Seas of Troubles often hurl'd Deserving Men , although no Cause they had , But that their Words and Workes sweet Musicke made . Of all their outward Helps it hath bereft them ; Nor means , nor hopes of Comfort have beene left them ; But such , as in the House of Mourning are , And , what Good-Conscience can afford them there . Yet , Dolphin-like , their Innocence hath rear'd Their Heads above those Dangers that appear'd . God hath vouchsaf'd their harmelesse Cause to heed , And ev'n in Thraldome , so their Hearts hath freed , That , whil'st they seem'd oppressed and forlorne ; They Ioyd , and Sung , and Laugh'd the World to scorne . When thou a Dangerous-Way dost goe , Walke surely , though thy pace be slowe . AD SCOPVM LICET AEGRE ET FRVSTRA ILLVSTR. X● . Book . 1. EXperience proves , that Men who trust upon Their Nat'rall parts , too much , oft lose the Day , And , faile in that which els they might have done , By vainely trifling pretious Time away . It also shewes , that many Men have fought With so much Rashnesse , those things they desir'd , That they have brought most likely Hopes to nought ; And , in the middle of their Courses , tir'd . And , not a few , are found who so much wrong Gods Gratiousnesse , as if their thinkings were , That ( seeing he deferres his Iudgements long ) His Vengeance , he , for ever , would forbeare : But , such as these may see wherein they faile , And , what would fitter be for them to doe , If they would contemplate the slow-pac'd Snaile ; Or , this our Hieroglyphicke looke into : For , thence we learne , that Perseverance brings Large Workes to end , though slowly they creepe on ; And , that Continuance perfects many things , Which seeme , at first , unlikely to be done . It warnes , likewise , that some Affaires require More Heed then Haste : And that the Course we take , Should suite as well our Strength , as our Desire ; Else ( as our Proverbe saith ) Haste , Waste may make . And , in a Mysticke-sense , it seemes to preach Repentance and Amendment , unto those Who live , as if they liv'd beyond Gods reach ; Because , he long deferres deserved Blowes : For , though Iust-Vengeance moveth like a Snaile , And slowly comes ; her comming will not faile . As , to the World I naked came , So , naked-stript I leave the same . ΠΑΝΤΑ ΛΕΛΟΙΠΑ . ILLVSTR. XII . Book . 1. Thrice happy is that , Man whose Thoughts doe reare His Minde above that pitch the Worldling flies , And by his Contemplations , hovers where He viewes things mortall , with unbleared eyes . What Trifles then doe Villages and Townes Large Fields or Flockes of fruitfull Cattell seeme ? Nay , what poore things are Miters , Scepters , Crownes , And all those Glories which Men most esteeme ? Though he that hath among them , his Delight , Brave things imagines them ( because they blinde With some false Lustre his beguiled fight ) He that 's above them , their meane-Worth may finde . Lord , to that Blessed-Station me convey Where I may view the World , and view her so , That I her true Condition may survey ; And all her Imperfections rightly know . Remember me , that once there was a Day When thou didst weane me from them with content , Ev'n when shut up within those Gates I lay Through which the Plague-inflicting Angel went. And , let me still remember , that an Houre Is hourely comming on , wherein I shall ( Though I had all the World within my powre ) Be naked stript , and turned out of all . But minde me , chiefely , that I never cleave Too closely to my Selfe ; and cause thou me , Not other Earthly things alone to leave , But to forsake my Selfe for love of Thee : That I may say , now I have all things left , Before that I of all things , am berest . To him a happy Lot befalls That hath a Ship , and pros'prous Gales . REMIGIO VENTISQUE SECVNDIS ILLVSTR. XIII . Book . 1. NO wonder he a prosp'rous Voyage findes That hath both Sailes and Oares to serve his turne , And , still , through meanes of some propitious Winds Is to his wished Harbour , swiftly borne . Nor is it much admir'd , if they that lacke Those aydes ( on which the Common faith depends ) Are from their hoped aymes repelled backe , Or made to labour for unfruitfull ends . Yet neither in the Ship , Wind , Oares , or Sailes , Nor in the want of Outward meanes , alone , Consists it , that our Hope succeedes or failes ; But , most in that , which Men least thinke upon . For , some endeavour , and their Paines are blest With Gales which are so fortunate , that they Fly safe , and swiftly on , among the best , Whil'st others labour , and are cast away . Some others , on this Worlds wide Ocean floate , And neither Wind , nor Tide assistant have , Nor Saile , nor Oare , nor Anchor , nor sound Boate , Nor take so much as heede themselves to save ; And yet are safe : A third sort , then , there are Who neither want fit Meanes , nor yet neglect The painefull - Industrie , or honest Care , Which Need requires ; yet find small good effect . Therefore , let that which you propose , be Iust ; Then , use the fairest Meanes , to compasse it : And , though Meanes faile , yet foster no mistrust ; But fearelesly , to God , your Course commit : For , Hee , to Faithfull Hearts , and Honest-Mindes Turnes Losse to Gaine ; and Stormes to prosp'rous Windes . When Vice and Vertue Youth shall wooe , T is hard to say , which way 't will goe . QVID SI SIC ILLVSTR. XXII . Book . 1. MY hopefull Friends at thrice five yeares and three , Without a Guide ( into the World alone ) To seeke my Fortune , did adventure mee ; And , many hazards , I alighted on . First , Englands greatest Rendevouz I sought , Where VICE and VERTVE at the highest sit ; And , thither , both a Minde and Bodie brought , For neither of their Services unfit . Both , woo'd my Youth : And , both perswaded so , That ( like the Young man in our Emblem here ) I stood , and cry'd , Ah! which way shall I goe ? To me so pleasing both their Offers were . VICE , Pleasures best Contentments promist mee , And what the wanton Flesh desires to have : Quoth VERTVE , I will Wisdome give to thee , And those brave things , which noblest Mindes doe crave . Serve me said VICE , and thou shalt soone acquire All those Atchievements which my Service brings : Serve me said VERTVE , and I le raise thee higher , Then VICES can , and teach thee better things . Whil'st thus they strove to gaine me , I espyde Grim Death attending VICE ; and , that her Face Was but a painted Vizard , which did hide The foul'st Deformity that ever was . LORD , grant me grace for evermore to view Her Vglinesse : And , that I viewing it , Her Falsehoods and allurements may eschew ; And on faire VERTVE my Affection set ; Her Beauties contemplate , her Love embrace , And by her safe Direction , runne my Race . I pine , that others may not perish , And waste my Selfe , their Life to cherish . DVM NVTRIO CONSVMOR ILLVSTR. XV. Book . 1. OBserve I pray you , how the greedy Flame The Fewell , on an Altar doth consume . How it destroyeth that which feedes the same , And how the Nourisher away doth fume . For , so it fares with Parents that uphold Their thriftlesse Children in unlawfull Pleasures : With Cares , it weares them out , ere they are old ; And ere their Lives consume , consumes their Treasures . So fares it with such Wantons as doe feede Vnchast Desires ; for , ev'ry day they grow Vntill their Longing's , their Supplies exceede , And , quite devoure those men that fed them so . So fares it with all those that spend their Youth In lab'ring to enrich ungratefull Men , Who , growing Great , and Wealthy , by their Truth , Returne them Smoke and Ashes backe agen . So fa●es it with good States-men , who to keepe A thankelesse Common-wealth in happy Peace , Deprive their Mindes of Rest , their Eyes of Sleepe , And , waste themselves , that others may encrease . And , so it fares with Men that passe away Their time in Studies , ( and their Healths impaire ) That helps to other men become they may , And , their defective Knowledges , repaire . But , let my Flesh , my Time , and my Estate , Be so consum'd ; so spent ; so wasted bee , That they may nourish Grace , and pe●fit that For which all these were first bestowd'd on me : So when I quite am vanish'd out of seeing , I shall enjoy my Now-concealed-Being . When to suppresse us , Men intend , They make us higher to ascend . CONCVSSVS SVRGO ILLVSTR. XVI . Book . 1. WHen we observe the Ball , how to and fro The Gamesters force it ; we may ponder thus : That whil'st we live we shall be playd with so , And that the World will make her Game of us . Adversities , one while our hearts constraine To stoope , and knock the Pavements of Despaire ; Hope , like a Whirle-wind mounts us up againe , Till oft it lose us in the empty ayre . Sometimes , above the Battlements we looke ; Sometimes , we quite below the Line are tost : Another-while , against the Hazard strooke , We , but a little want , of being lost . Detraction , Envie , Mischief , and Despight , One Partie make , and watchfully attend To catch us when we rise to any Height ; Lest we above their hatred should ascend . Good-Fortune , Praises , Hopes , and Industries , Doe side-together , and make Play to please us ; But , when by them we thinke more high to rise , More great they make our Fall , and more disease us . Yea , they that seeke our Losse , advance our Gaine ; And to our Wishes , bring us oft the nigher : For , we that else upon the Ground had laine , Are , by their striking of us lifted higher . When Balls against the Stones are hardest throwne , Then highest up into the Aire they fly ; So , when men hurle us ( with most fury ) downe , Wee hopefull are to be advanc'd thereby : And , when they smite us quite unto the Ground , Then , up to Heav'n , we trust , we shall rebound . Till God hath wrought us to his Will , The Hammer we shall suffer still . DVM EXTENDAR ILLVSTR. XVII . Book . 1. WHy should the foolish World discourage Men , In just endurances ? or bid them shunne Good Actions , ' cause they suffer now and then , For Doing well , as if some Ill were done ? Ere Plates extended are , they must abide A thousand hamm'rings ; And , then that which fill'd So little roome , it scarce your Hand could hide , Will serve a goodly Monument to gild . So , he that hopes to winne an honest Name , Must many blowes of Fortune undergoe , And hazard , oft , the blast of Evill-Fame , Before a Good-Report her Trumpe will blow . A thousand Worthies had unworthily Been raked up in Ashes and in Clay , Vnknowne and bury'd in Obscurity , If Malice had not fil'd their Rust away . But , lo● ; their lasting prayses now are spread , And rais'd , by Adverse-Chance , to such a height , That they most glorious are , now they are dead ; And live in Injuries , and Deaths , despight . For , by Afflictions , man refined growes , And , ( as the Gold prepared in the Fire ) Receiveth such a Forme by wrongs and blowes , That hee becomes the Iewell we desire . To thee therefore , God! Mv Prayers are Not to be freed from Griefes and Troubles quite : But , that they may be such as I can beare ; And , serve to make me precious in thy Sight . This please me shall , though all my Life time , I Betweene thine Anvill and the Hammer , lie . From thence , where Nets and Snares are layd , Make-hast ; lest els you be betray'd . MATVRA ILLVSTR. XVIII . Book . 1. THe nimble Spider from his Entrailes drawes A suttle Thread , and curious art doth show In weaving Nets , not much unlike those Lawes Which catch Small-Thieves , and let the Great-ones goe . For , as the Cob-web takes the lesser Flyes , When those of larger size breake through their Snares ; So , Poore men smart for little Injuries , When Rich-men scape , whose Guilt is more then theirs . The Spider , also representeth such Who very curious are in Trifling things , And neither Cost , nor Time , nor Labour grutch , In that which neither Gaine nor Pleasure brings . But those whom here that Creature doth implye Are chiefely such , who under cunning shewes Of simple-Meanings ( or of Curtesie ) Doe silly Men unwarily abuse . Or else , it meanes those greedy - Cormorants Who without touch , of Conscience or Compassion , Seeke how to be enricht by others wants , And bring the Poore to utter Desolation . Avoyd them therefore , though compell'd by need , Or if a Storme inforce , ( yee lab'ring Bees ) That yee must fall among them ; Flie with speed From their Commerce , when Calmes your passage frees . Much more , let wastfull Gallants haste from these ; Else , when those Idling-painted - Butterflies , Have flutter'd-out their Summer-time , in ease , ( And spent their Wealth in foolish Vanities ) The Blasts of Want may force them to be brought For shelter thither , where they shall be caught . When thou a Dangerous-Way dost goe , Walke surely , though thy pace be slowe . LENTE SED ATTENTE ILLVSTR. XXI . Book . 1. EXperience proves , that Men who trust upon Their Nat'rall parts , too much , oft lose the Day , And , faile in that which els they might have done , By vainely trifling pretious Time away . It also shewes , that many Men have sought With so much Rashnesse , those things they desir'd , That they have brought most likely Hopes to nought ; And , in the middle of their Courses , tir'd . And , not a few , are found who so much wrong Gods Gratiousnesse , as if their thinkings were , That ( seeing he deferres his Iudgements long ) His Vengeance , he , for ever , would forbeare : But , such as these may see wherein they faile , And , what would fitter be for them to doe , If they would contemplate the slow-pac'd Snaile ; Or , this our Hieroglyphicke looke into : For , thence we learne , that Perseverance brings Large Workes to end , though slowly they creepe on ; And , that Continuance perfects many things , Which seeme , at first , unlikely to be done . It warnes , likewise , that some Affaires require More Heed then Haste : And that the Course we take , Should suite as well our Strength , as our Desire ; Else ( as our Proverbe saith ) Haste , Waste may make . And , in a Mysticke-sense , it seemes to preach Repentance and Amendment , unto those Who live , as if they liv'd beyond Gods reach ; Because , he long deferres deserved Blowes : For , though Iust-Vengeance moveth like a Snaile , And slowly comes ; her comming will not faile . A Sive , of shelter maketh show ; But ev'ry Storme will through it goe . TRANSEAT ILLVSTR. XX. Book . 1. SOme Men , when for their Actions they procure A likely colour , ( be it nere so vaine ) Proceede as if their Projects were as sure , As when Sound Reason did their Course maintayne : And these not much unlike those Children are , Who through a Storme advent'ring desp'rately , Had rather on their Heads , a Sive to beare , Then Cov'rings , that may serve to keepe them drye . For , at a distance that perchance is thought A helpfull Shelter ; and , yet , proves to those Who neede the same , a Toy , which profits nought ; Because , each drop of Ra●ne quite through it , goes . So , they , whose foolish Projects , for a while , Doe promise their Projectors hopefull ends , Shall finde them , in the Tryall , to beguile ; And , that both Shame and Want , on them attends . Such like is their estate , who , ( to appeare Rich-men to others ) doe , with Inward-payne , A gladsome out-ward Port desire to beare ; Though they at last nor Wealth nor Credit gaine . And , such are all those Hypocrites , who strive False Hearts beneath Faire spoken Words to hyde : For , they o'●evaile themselves but with a Sive , Through which , their purposes at length are spyde . And , then , they either woefully-lament Their Bruitish-folly , or so hardned grow In Sinning , that they never can repent , Nay , jest and scoffe at their owne Overthrow . But no false Vaile can serve ( when God will smite ) To save a Scorner , or an Hypocrite . Death is no Losse , but rather , Gaine ; For wee by Dying , Life attaine . MORS VITAE INITIVM . ILLVSTR. XXI . Book . 1. I Will not blame those grieved Hearts that shed Becoming-teares , for their departed Friends ; Nor those who sigh out Passions for the Dead ; Since , on Good-natures , this Disease attends . When Sorrow is conceiv'd , it must have Vent ( In Sighes or Moysture ) or the Heart will breake ; And , much they aggravate our Discontent , Who , out of Season , Reason seeme to speake . Yet , since our Frailty may require we should Remembrances admit to keepe us from Excesse in Griefe : this Emblem here behold , And take such Hope as may our Teares become . The Wheat , although a while it lyes in Earth , ( And seemeth lost ) consumes not quite away ; But , from that Wombe receives another Birth , And , with Additions , riseth from the Clay . Much more shall Man revive , whose worth is more : For , Death , who from our Drosse will us refine , Vnto that other Life , becomes the Doore , Where , we in Immortalitie shall shine . When once our Glasse is runne , we presently Give up our Soules to Death ; So Death must give Our Bodies backe againe , that we , thereby , The Light of Life eternall , may receive . The Venom'd Sting of Death is tooke away ; And , now , the Grave , that was a Place of Feare , Is made a Bed of Rest , wherein we may Lye downe in Hope , and bide in safety , there . When we are Borne , to Death-ward straight we runne ; And by our Death , our Life is new-begunne . When Vice and Vertue Youth shall wooe , T is hard to say , which way 't will goe . QVO ME VERTĀ NESCIO ILLVSTR. XXII . Book . 1. MY hopefull Friends at thrice five yeares and three , Without a Guide ( into the World alone ) To seeke my Fortune , did adventure mee ; And , many hazards , I alighted on . First , Englands greatest Rendevouz I sought , Where VICE and VERTVE at the highest sit ; And , thither , both a Minde and Bodie brought , For neither of their Services unfit . Both , woo'd my Youth : And , both perswaded so , That ( like the Young man in our Emblem here ) I stood , and cry'd , Ah! which way shall I goe ? To me so pleasing both their Offers were . VICE , Pleasures best Contentments promist mee , And what the wanton Flesh desires to have : Quoth VERTVE , I will Wisdome give to thee , And those brave things , which noblest Mindes doe crave . Serve me said VICE , and thou shalt soone acquire All those A●chievements which my Service brings : Serve me said VERTVE , and I le raise thee higher , Then VICES can , and teach thee better things . Whil'st thus they strove to gaine me , I espyde Grim Death attending VICE ; and , that her Face Was but a painted Vizard , which did hide The foul'st Deformity that ever was . LORD , grant me grace for evermore to view Her Vglinesse ; And , that I viewing it , Her Falsehoods and allurements may eschew ; And on faire VERTVE my Affection set ; Her Beauties contemplate , her Love embrace , And by her safe Direction , runne my Race . By Paine , on Pleasures we doe seize ; And , we by Suff'rance , purchase Ease . PATIOR VT POTIAR ILLVSTR. XXIII . Book . 1. THe lick'rish Beare to rob the Honey-Bees Among their stinging-Swarms thrusts in his pawes ; Adventureth to climbe up hollow Trees , And from their Cells , the well fill'd Combes he drawes : Right so , the Sensuall Man that he may gaine His bruitish Lust , a thousand perills dares ; And , that his Lawlesse-will he may attaine , Nor Conscience , Credit , Cost , nor Labour spares . 'T were shamefull basenesse , therefore , if that he Who knoweth Vertue , and is thought her Lover , Should so by any Perills frighted bee , To make him such Affections to give-over . For , why should that Vaine-Crew whose Valour springs From beastly Fury , or inflamed - Passion , Enabled be to compasse bolder things , Then Sober-Wit , and Grave-Consideration ? Or , why should lisping Wantons , for their Lust So much adventure as one finger , there , Where we our Lives in hazard would not thrust For Vertues Glory , if it needfull were ? For , though her Sweetnesse fast is closed in With many Thornes , and such a Prickling-guard , That we must smart , before that Prize we winne , The Paine is follow'd , with a Rich Reward . By Suff'ring , I have more Contentment had , Then ever I acquir'd by Slothfull Ease ; And , I by Griefe , so joyfull have beene made , That I will beare my Crosse , while God shall please . For , so at last my Soule may Ioy procure , I care not , in my Flesh what I endure . Who by good Meanes , good things would gaine , Shall never seeke , nor aske in vaine . CONSEQVITUR QVODCVNQUE PETIT ILLVSTR. XXIIII . Book . 1. IN vaine faire Cynthia never taketh paines , Nor faints in foll'wing her desired Game ; And , when at any Marke her Bowe she straines , The winged Arrow surely hits the same . Her Picture , therefore , in this place doth shew The Nature of their Mindes who Cynthia like , With Constancie their Purposes pursue , And faint not till they compasse what they seeke . For , nought more God-like in this World is found , Then so Resolv'd a man , that nothing may His Resolution alter or confound , When any taske of Worth , he doth assay . Nor , is there greater Basenesse , then those Mindes That from an Honest-purpose can be wrought By Threatnings , Bribes , Smooth-Gales or Boyst'rous-Windes , What ever colour or excuse be brought . You then , that would , with Pleasure , Glory gaine , Diana like , those modest things require , Which truely may beseeme you to attaine ; And stou●ly follow that which you desire : For , changing though the Mo●ne to us appeare , She holds a firme Dependence on the Sunne ; And , by a Constant-Motion , in her Sphaere With him ▪ doth in Conjunction often runne : So , Constant-men , still move their hopes to winne ; But , never by a Motion-indirect ; Nor , will they stop the Course that they are in , Vntill they bring their purpose to effect . For , whosoever Honest things requires , A Promise hath of all that he desires . Oft Shooting , doth not Archers make ; But , hitting right the Marke they take . NON QVAM CREBRO SED QVĀ BĒE ILLVSTR. XXV . Book . 1. WHen to the Fields we walke to looke upon Some skilfull Mark-man ; so much heede we not How many Arrowes from his Bowe are gone , As we observe how nigh the Marke he shot : And , justly we deride that Man who spends His Time and Shafts , but never ayme doth take To hit the White ; or foolishly pretends , The number of the Shots , doth Archers make . So , God , who marketh our Endeavours , here , Doth not by tale , account of them receive ; But , heedeth rather how well meant they were , And , at his Will how rightly aym'd we have . It is not mumbling over thrice a day A Set of Ave Maries , or of Creeds , Or many houres formally to pray ; When from a dull Devotion it proceedes : Nor is it , up and downe the Land to seeke To finde those well breath'd Lecturers , that can Preach thrice a Sabbath , and sixe times a weeke , Yet be as fresh , as when they first beganne : Nor , is it , such like things perform'd by Number Which God respects : Nor doth his Wisdome crave Those many Vanities , wherewith some cumber Their Bodies , as if those their Soules could save . For , not Much-doing , but Well-doing , that Which God commands , the Doer ▪ justifies ▪ To pray without Devotion , is to Prate ; And , Hearing is but halfe our Exercise . We ought not , therefore , to regard , alone , How often , but how Well , the Worke be done . With Patience , I the Storme sustaine ; For , Sun-shine still doth follow Raine . DVRABO ILLVSTR. XXVI . Book . 1. THe little Squirrell , hath no other Food Then that which Natures thrifty hand provides ; And , in purveying up and downe the Wood , She many cold wet Stormes , for that , abides . She lyes not heartlesse in her Mossie Dray , Nor feareth to adventure through the ●aine ; But skippeth out , and beares it as she may , Vntill the Season waxeth calme againe . Right thus , have I and others , often far'd ; For , when we first into the World were brought , We found but little , for our Vse prepar'd , Save that , which by Hard-Labour , must be sought . In many Stormes , unheeded , we are faine To seeke out needfull things ; and , smilingly To jest , at what some others would complaine : That , none might laugh at our Necessity . Yea , some have liv'd on Huskes , whil'st others fed On that which was their Labours due Reward ; And , were pursu'd ( till they almost were dead ) Without the Worlds Compassion or Regard . Yet , by Enduring , they out-liv'd the Blast Of Adverse-Fortune ; and , with good successe , ( Expecting calmer Seasons ) at the last , Arrived at the Port of Happinesse . Their Suffring-much , hath made their Suffrings none ; And brought forth Hopes , by which , perceive they may , That Nights have but their Turnes ; and ( they once gone ) Their Darkenesse , makes much welcomer , the Day . All Griefe shall have an ending , I am sure ; And , therefore , I with Patience , will Endure . Where Hellen is , there , will be Warre ; For , Death and Lust , Companions are . VBI HELENA IBI TROIA ILLVSTR. XXVII . Book . 1. THeir foolish Guise , I never could affect , Who dare , for any cause , the Stewes frequent : And , thither , where I justly might suspect A Strumpet liv'd , as yet , I never went. For , when ( as Fooles pretend ) they goe to seeke Experience , where more Ill then Good , they see ; They venture for their Knowledge , Adam like ; And , such as his , will their Atchievements bee . Let , therefore , those that would loose Trulls detest , Converse with none , but those that modest are ; For , they that can of Whoredome make a Iest , Will entertaine it , ere they be aware . Chast-Company , and Chast-Discourse , doth make The Minde more pleased with it , ev'ry day ; And , Frequent viewes of Wantonnesse , will take The Sense and Hatred , of the Vice away . Some , I have knowne , by Harlots Wiles undone , Who , but to see their Fashions , first pretended ; And , they that went for Company , alone , By suddaine Quarrells , there , their Dayes have ended . For , in the Lodgings of a Lustfull Woman , Immodest Impudence hath still her Being ; There , Furie , Fraud , and Cruelties are common : And , there , is Want , and Shame , and Disagreeing . Ev'n Beauty , of it selfe , stirres loose Desires , Occasioning both Iealousies , and Feares ; It kindleth in the Brest , concealed Fires , Which burne the Heart , before the Flame appeares : And , ev'ry day , experienced are wee ; That , there , where Hellen is , Troyes Fate will bee . No Inward Griefe , nor outward Smart , Can overcome a Patient-Heart . VICTRIX PATIENTIA DVRI . ILLVSTR. XXVIII . Book . 1. SOme Trees , when Men oppresse their Aged Heads , ( With waighty Stones ) they fructifie the more ; And , when upon some Herbs , the Gard'ner treads , They thrive and prosper , better then before : So , when the Kings of Aegypt did oppresse The Sonnes of Iacob , through their Tyrannies ; Their Numbers , every day , did more encrease , Till they grew greater then their Enemies . So , when the Iewes and Gentiles , joyn'd their Powre The Lord , and his Annoynted , to withstand ; ( With raging Furie , lab'ring to devoure And roote the Gospel , out of ev'ry Land ) The more they rag'd , conspired , and envy'd , The more they slander'd , scorn'd , and murthered ; The more , the Faithfull , still , were multiply'd : And , still , the further , their Profession spred . Yea , so it spred , that quite it overthrew Ev'n Tyranny it selfe ; that , at the last , The Patience of the Saints , most pow'rfull grew , And Persecutions force , to ground was cast . The selfe-same Pow'r , true Patience , yet retaines , And ( though a thousand Suff●rings wound the same ) She still hath Hope enough to ease her paynes ; That Hope , which keepeth off , all Feare and Shame : For , 't is not Hunger , Cold , nor Fire , nor Steele , Nor all the Scornes or Slanders , we can heare , Nor any Torment , which our Flesh can feele , That conquers us ; but , our owne Trayt'rous Feare . Where , Honest Mindes , and Patient Hearts , are Mares ; They grow victorious , in their Hardest-Fates . By many Strokes , that Worke is done , Which cannot be perform'd at One. NON VNO STERNITVR ICTV ILLVSTR. XXIX . Book . 1. DEspaire not Man , in what thou oughtst to doe , Although thou faile when one Attempt is made ; But , adde a New-Endeavour thereunto , And , then another , and another , adde : Yea , till thy Pow'r and Life shall quite be spent , Persist in seeking what thou shouldst desire ; For , he that falleth from a good Intent , Deserves not that , to which he did aspire . Rich Treasures , are by Nature , placed deepe ; And , ere we gaine them , we must pierce the Rockes : Such Perills , also , them , as Guardians keepe , That , none can winne them without wounds and knockes . Moreover , Glories , Thrones are so sublime , That , whosoever thinkes their Top to gaine , Till many thousand weary steps he clime , Doth foole himselfe , by Musings which are vaine . And , yet , there is a Path way , which doth leade Above the highest things that Man can see ; And ( though it be not knowne to all who tread The Common-Tract ) it may ascended be . As , therefore , none should greater things presume Then well becomes their strength ; So , none should feare ( Through Folly , Sloth , or Basenesse ) to assume Those things upon them , which beseeming are . In Time , and by Degrees may things be wrought , That seem'd impossible to have beene done , When they were first conceived in the thought ; And , such as these , we may adventure on . Mine Arme , I know , in time will fell an Oke ; But , I will nev'r attempt it , at a Stroke . Afflictions Fire consumeth Sinne ; But , Vertue taketh Life therein . NVDRISCO IL BVONO ET SPENGO IL REO ILLVSTR. XXX . Book . 1 WHether the Salamander be a Beast , Or Precious-Stone , which overcomes the Flame , It skills not ; Since , by either is exprest The Meaning which we purpose by the same : Both brooke the Fire unhurt ; And ( more then so ) The fiercer and the longer Heats there are , The livelyer in the same the Beast will grow ; And , much the brighter , will the Stone appeare . This Crowned-Salamander in the Fire , May , therefore , not unfitly , signifie Th●se , who in Fiery Charriots , doe aspire Elijah-like , to Immortality : Or , those Heroicke spirits , who unharm'd Have through the Fires of Troubles , and Affliction , ( With Vertue , and with Innocencie arm'd ) Walkt onward , in the Path-way , of Perfection . The Fiery-Tryall , which like Wood and Hay , Consumes the Workes of ev'ry Wicked-one ; ( And maketh all their Hopes to fume away ) Doth purifie what Faithfull-men have done . They triumph in the Flames , and shall obtaine The glorious Crowne of Endlesse-Happinesse , When all that show of Blisse appeareth vaine , Which Worldly men have seemed to possesse . For , though some Sinnes and Follies , gilded are , And shine like purest Gold , and Pretious-Stones ; This Test , will finde of what Allay they were , And , make them knowne but Counterfeited Ones : For , in this Fornace , all such Wormes expire ; And , none but Vertue liveth in this Fire . Hee , over all the Starres doth raigne , That unto Wisdome can attaine . SAPIENS DOMINABITVR ASTRIS . ILLVSTR. XXXI . Book . 1. I Am not of their Minde , who thinke the Sun , The Moone , the Planets , and those glorious Lights Which trim the Sphares , doe in their Motions run To no more purpose , then to please our Sights . Nor for distinguishment of Nights , and Dayes , Or of the Seasons , and the Times , alone , Can I suppose the Hand of God displayes Those many Starres , we nightly gaze upon : For , both by Reason , and by Common-sense We know ( and often feele ) that from above The Planets have , on us , an Influence ; And , that our Bodies varie , as they move . Moreover , Holy Writ inferres , that these Have some such pow'r ; ev'n in those Places , where It names Orion , and the Pleiades ; Which , Starres of much inferiour Nature are . Yet , hence conclude not , therefore , that the Minde Is by the Starres constrained to obey Their Influence ; or , so by them inclin'd , That , by no meanes resist the same we may . For , though they forme the Bodies temp'rature , ( And though the Minde inclineth after that ) By Grace , another Temper we procure , Which guides the Motions of Supposed Fate . The Soule of Man is nobler then the Sphaeres ; And , if it gaine the Place which may be had , Not here alone on Earth , the Rule it beares , But , is the Lord , of all that God hath made . Be wise in him ; and , if just cause there bee , The Sunne and Moone , shall stand and wayt on thee . A Princes most ennobling Parts , Are Skill in Armes , and Love to Arts. EX VTROQVE CAESAR ILLVSTR. XXXII . Book . 1. RIght blest are they on whom God hath bestowne A King , whose Vertues have approved him To be an Ornament unto his Throne , And as a Lustre to his Diadem . Hee seekes not onely how to keepe in awe His People , by those meanes that rightfull are ; But , doth unto himselfe , become a Law , And , by Example , Pious Wayes declare . He , loveth Peace , and after it pursues ; Yet , if of Warre a just occasion come , Doth nor Bellona's Challenges refuse , Nor feare , to beat Defyance on his Drum ; He is as ready , also , to advance The Lib'rall Arts , and from his Lands to drive All false Religion , Schisme , and Ignorance , As other publike profits to contrive . And , such a Prince is not a Casuall-thing , The Glories of a Throne , by Chance , possessing ; Nor meerely from his Parents , doth he spring , But , he is rather Gods immediate Blessing . If thou desirest such a Prince to be , Or , to acquire that Worth which may allure Such Princes to vouchsafe some Grace to thee ; Their Kingly Vertues , labour to procure . In Military Practices delight , Not for a wicked , or vaine-glorious end ; But , to maintaine the Cause that is upright , Or thy distressed Countrey to defend . And , strive that thou , as excellent mayst bee In Knowledge , as , thou art in thy Degree . True-Lovers Lives , in one Heart lye , Both Live , or both together Dye . PERSEQVAR EXSTINCTV̄ ILLVSTR. XXXIII . Book . 1. HEe that shall say he Loves , and was againe So well-belov'd , that neither Hee nor Shee Suspects each other , neither needs to gaine New proofes , that they in all Desires agree ; And , yet , shall coole againe in their Affection , ( And leave to Love ) or live till they are Lovers The second-time ; It some grosse Imperfection In One ( if not in Both ) of them discovers . It was not Love which did between them grow ; But , rather , somewhat like unto the same ; Which ( having made a faire deceiving Show ) Obtain'd , a while , that honorable Name . For , False-Affections will together play So lovingly ; and , oft , so act those Parts Which reall seeme ; that , for a time , they may Appeare the Children of Vnfeigned-Hearts : Yea , Many-times , true Turtles are deceiv'd By counterfeited Passions , till their Love Of her true Object findes her selfe bereav'd ; And , after it , is forced to remove : But , where True Love begetteth , and enjoyes The proper Object , which shee doth desire , Nor Time , nor Injury the same destroyes ; But , it continues a Perpetuall Fire . Like am'●ous Thisbe to her Pyramus , On all occasions , it continues true : Nor Night , nor Danger , makes it timorous ; But , through all Pe●ills , it will him pursue . Thus , both in Life , in Death , in all estates , True - Lovers will be true Associates . When Two agree in their Desire , One Sparke will set them both on Fire . FLAMMESCIT VTERQVE ILLVSTR. XXXIV . Book . 1. THe Westerne-Indians , when they want a Fire To warme their naked limbs , or dresse their Food , At ev'ry need , accomplish their Desire , By often rubbing of two Stickes of Wood. From whence , these Observations we may take ; First , that in them whose Natures gentlest are , A long Contention such a Change may make , As did , before , scarce possible appeare . Next , that when Two in Opposition bee , Whose power and strength and Malice is the same , Their strugling Hearts but seldome doe agree , Till they beget , a Selfe-devouring-Flame . And , thirdly , it informes , that those chast Fires Which on Loves Altars keepe a Lasting-Heat ; Are those , which in two Hearts , two Like-Desires Vpon each other , mutually beget . Hence , therefore , learne thou , first , not to contemne Their Mildnesse , who to anger are not prone ; Lest , many wrongs doe stirre up Fires in them , And worke thee Mischiefe , when thou look'st for none . Be wary , next , though thou thy selfe be strong , How with a pow'rfull Foe thou dost contend ; For , they that wrastle in Contention , long , Will , sure , beshrew their Madnesse , in the end . And , if to warme thee by Loves Fires thou seeke , Thy Pe●re in Yeares , and Manners , pray to finde ; Let both your Aymes , and Longings , be alike ; Be one in Faith , and Will ; and , one in Minde : So , you shall reape the fruits of your Desire , And warme each other with a kindly Fire . He that delights to Plant and Set , Makes After-Ages in his Debt . POST ERITATI ILLVSTR. XXXV . Book . 1. WHen I behold the Havocke and the Spoyle , Which ( ev'n within the compasse of my Dayes ) Is made through every quarter of this I le , In Woods and Groves ( which were this Kingdomes praise ) And , when I minde with how much greedinesse , We seeke the present Gaine , in every thing ; Not caring ( so our Lust we may possesse ) What Dammage to Posterity we bring : They doe , me-thinkes , as if they did foresee , That , some of those , whom they have cause to hate , Should come in Future-times , their Heires to be : Or else , why should they such things perpetrate ? For , if they thinke their Children shall succeed ; Or , can believe , that they begot their Heires ; They could not , surely , doe so foule a Deed , As to deface the Land , that should be theirs . What our Forefathers planted , we destroy : Nay , all Mens labours , living heretofore , And all our owne , we lavishly imploy To serve our present Lusts ; and , for no more . But , let these carelesse Wasters learne to know , That , as Vaine-Spoyle is open Injury ; So , Planting is a Debt , they truely owe , And ought to pay to their Posterity . Selfe love , for none , but for it selfe , doth care ; And , onely , for the present , taketh paine : But , Charity for others doth prepare ; And , joyes in that , which Future-Time shall gaine . If , After-Ages may my Labours blesse ; I care not , much , how Litle I possesse . To Have , and not to Vse the same ; Is not our Glory , but our Shame . NIL PENNA , SED VSVS ILLVSTR. XXXVI . Book . 1. THe Estridge ( though with many Feathers trimm'd , And deckt with goodly Plumes of no meane size ) Is so unwieldy , and so largely limb'd , That , up into the Aire he cannot rise . And , though in Wings and Feathers , he appeares A goodly Fowle , and beares his Head so high , As if he could oretop the lower Sphaeres ; And , farre above the towring Eagles flie ; So uselesse are those Feathers , and those Wings , To gaine him Name among their aiery Race ; That , he must walke with such Inferiour things , As in this Common-Region , have their place . Such Fowles as these , are that Gay-plumed-Crew , Which ( to high place and Fortunes being borne ) Are men of goodly worth , in outward view ; And , in themselves , deserve nought els but scorne . For , though their Trappings , their high-lifted Eyes , Their Lofty Words , and their Much-feared Pow'rs , Doe make them seeme Heroicke , Stout , and Wise , Their Hearts are oft as fond , and faint as ours . Such Animals as these , are also those That Wise , and Grave , and Learned Men doe seeme In Title , Habit , and all Formall showes ; Yet , have nor Wit , nor Knowledge , worth esteeme . And , lastly , such are they ; that , having got Wealth , Knowledge , and those other Gifts , which may Advance the Publike-Good , yet , use them not ; But Feede , and Sleepe , and laze their time away . He , may be but a Goose , which weares the Quill ; But , him we praise , that useth it with Skill . He , that his Course directly Steeres , Nor Stormes , nor Windy-Censures feares . DVM CLAVVM RECTVM TENEAM ILLVSTR. XXXVII . Book . 1. WEe to the Sea , this World may well compare , For , ev'ry Man which liveth in the same , Is as a Pilot , to some Vessell there , Of little size , or else of larger frame . Some , have the Boats of their owne Life to guide , Some , of whole Families doe row the Barge , Some , governe petty Towneships too , beside , ( To those compar'd , which of small Barkes have charge ) Some others , rule great Provinces ; and , they Resemble Captaines of huge Argoses : But , when of Kingdomes , any gayne the Sway , To Generalls of Fleets , we liken these . Each hath his proper Course to him assign'd , His Card , his Compasse , his due Tacklings , too ; And , if their Businesse , as they ought , they mind , They may accomplish all they have to doe . But , most Men leave the Care of their owne Course , To judge or follow others , in their wayes ; And , when their Follies make their Fortunes worse , They curse the Destiny , which they should prayse . For , Waves , and Windes , and that oft-changing Weather Which many blame , as cause of all their Losses , ( Though they observe it not ) helpes bring together Those Hopes , which their owne Wisedome , often crosses . Regard not , therefore much , what those things be , Which come , without thy fault , to thwart thy Way ; Nor , how , Rash-Lookers-on will censure thee ; But , faithfully , to doe thy part , assay : For , if thou shalt not from this Counsell vary , Let my Hopes faile me , if thy Hopes miscarry . A sudden Death , with Shame , is due To him , that , sweares What is untrue . SI SCIENS FALLO . ILLVSTR. XXXVIII . Book . 1. WHen th' Ancients made a solemne League or Vow , Their Custome was to ratifie it , thus ; Before their Idoll God , they slew a Sow , And sayd aloud ; So be it unto us . Implying , that , if otherwise they did Then had been vow'd ; or , if within their Brest A Fraudulent-Intention had beene hid , They merited such Vsage , as that Beast . For , by the Swine that they had slaughtred so , ( Which , during Life , was helpefull unto none ) Of Life deprived by a sudden blow , And , then , cast out , that none might feed thereon ; They , mystically did inferre ; that , he Who falsify'd that Oath which he had sworne , Deserv'd , by Sudden-Death , cut off to be ; And , as a Beast uncleane , to lye forlorne . That Heathenish Hieroglyphicke , doth implye This Christian Doctrine ; that , we should in Vowes , In Leagues , and Oathes , assume no Liberty , But , what sincerest Honesty allowes . By Swine , the babbling Sophisters are meant , In Hieroglyphicall Signification ; Which wee doe Sacrifice , when our intent Is free from Falsehood , and Aequivocation . And , this , let ev'ry Man end●avour for , Who loves the Blessings , for just men prepar'd ; Or , if the Sinne he doe not much abhorre , At least , the Danger let him well regard : For , to pursue him , Vengeance never leaves , That falsely Sweares , or willingly Deceives . Where strong Desires are entertain'd , The Heart 'twixt Hope , and Feare , is pain'd . SPEQVE METVQVE PAVET ILLVSTR. XXXIX . Book . 1. A Troubled Minde , ore-charged with Desires , Betweene great Hopes , and no lesse Feares opprest , And payned inwardly with secret Fires , Was thus , by some , in former times exprest . A Smoking Heart , they placed just betwixt A Fastned Anchor , and a Bended Bow ; To which a Barbed-Arrow seemed fixt , And , ready from the Strayned-String to goe . The Smoke doth Sighes , the Anchor doth declare That Hope , which keepes us from Despairing quite ; The Bowe and Arrow , signifie that Feare , Which doth , perpetually , the Soule affright . And , by this Emblem , it appeares to me That they which are with strong Desires opprest , ( Though good or bad the Object of them be ) In seeking Pleasures , finde no small unrest : For , they are not by Feares , alone , disturbed , But , as the Wiseman saith , ev'n Hope-Delayd Torments the Heart ; and , when Desire is curbed , The Soule becommeth sad , and ill-apayd . A Groundlesse-Hope , makes entrance for Despaire , And with Deceiving showes the Heart betrayes : A Causelesse-Feare , doth Reasons force impaire , And , terrifies the Soule , in doubtfull wayes . Yet , quite neglect them not ; For , Hope repells That Griefe sometimes , which would our Hearts oppresse . And , Feare is otherwhile the Sentinell Which rouzeth us from dang'rous Carelesnesse . Thus , Both are good : but , Both are Plagues to such , Who either Fondly feare , or Hope too much . Those Fooles whom Beauties Flame doth blinde , Feele , Death , where Life they thought to finde . COSI VIVO PIACER CONDVCEA MORTE ILLVSTR. XL. Book . 1. WHen you doe next behold the wanton Flyes About the shining Candle , come to play , Vntill the Light thereof hath dimm'd their Eyes , Or , till the Flame hath sing'd their Wings away : Remember , then , this Emblem ; and , beware You be not playing at such harmefull Games : Consider , if there sit no Female , there , That overwarmes you , with her Beauties Flames . Take heed , you doe not over dally so As to inflame the Tinder of Desire ; But , shun the Mischiefe , e're too late it grow , Lest you be scorched in that Foolish-Fire . For , as those Wandring-Fires which in the Night , Doe leade unwary Trauellers astray , Alluring them , by their deceiving Sight , Till they have altogether lost their way : Right so , fantasticke Beauty doth amaze The Lust-full Eye , allures the Heart aside , Captives the Senses ( by a sudden blaze ) And , leaves the Iudgement wholly stupify'd . Nay , if Men play too long about those Torches , Such is the Nature of their wanton Flame , That , from their Bodies ( unawares ) it scorches Those Wings and Feet , on which they thither came . It wasteth ( ev'n to nothing ) all their Wealth , Consumes their precious Time , destroyes their Strength , Bespots their Honest-Fame , impaires their Hea●th , And ( when their Fatall Thread is at the length ) That thing , on which their Hope of Life is plac't , Shall bring them to Destruction , at the last . Let him , that at GODS Altar stands , In Innocencie , wash his Hands . PVRIS MANIBVS . ILLVSTR. XLI . Book . 1. WHen ( Reader ) thou hast first of all survayd That Reverend Priest , which here ingraven stands , In all his Holy Vestiments array'd , Endeavouring for Purifyed-Hands ; Collect from hence , that , when thou dost appeare To offer Sacrifice of Prayse or Prayer , Thou oughtst the Robes of Righteousnesse , to weare , And , by Repentance , thy defects repaire . For , thou , that , with polluted Hands presum'st Before Gods Altar to present thy Face ; Or , in the Rags of thine owne Merits com'st , Shalt reape Displeasure , where thou look'st for Grace . Then , if thou be of those that would aspire A Priest , or Prelate , in Gods Church to be ; Be sure , thou fi●st those Ornaments acquire , Which , may be suting to that High-Degree . Intrude not , as perhaps too many doe , With Gifts unfit , or by an Evill meane : Desire it with a right Intention too ; And , seeke to keepe thy Conversation cleane . For , they that have assum'd this Holy-Calling , With Hands impure , and Hearts unsanctify'd , Defame the Truth ; give others cause of Falling , And , scandalize their Brethren , too , beside : Yea , to themselves , their very Sacrifice Becomes unhallow'd ; and , their Thankes and Prayers , The God of Purity , doth so despise , That , all their Hopes , he turneth to Despaires : And , all their best Endeavours , countermands , Till they appeare with unpolluted Hands . No Heart can thinke , to what strange ends , The Tongues unruely Motion tends . LINGVA OVO TENDIS ILLVSTR. XLII . Book . 1. WEll-worthy of our better Heeding were , That Holy Pen-mans Lesson , who hath sayd , We should be slow to Speake , and swift to Heare ; If , well , the nature of the Tongue we waigh'd . For , if we let it loose , it getteth Wings , And , flies with wanton Carelesnesse , about ; It prateth in all places , of All things ; Tells Truth and Lyes , and babbleth Secrets out . To speake , of things unknowne , it taketh leave , As if it had all Knowledge in Possession ; And , Mysteries ( which no Man can conceive ) Are thought fit Objects for the Tongues Expression . With Truth it mixeth Errors ; sayes , unsayes ; And , is the Preacher of all Heresies . That Heart , which gives it motion , it betrayes ; And , utters Curses , Oathes , and Blasphemies . It spreads all Slanders , which base Envie raiseth ; It moveth Anger , and begetteth Hates : It blameth Vertue ; filthy Deeds it praiseth ; And , causeth Vproares , Murthers , and Debates . Yea , t is the chiefest Factor for the Devill ; And , yet , with speeches feignedly-sincere , It otherwhile reproveth what is Evill , And , will in Lowly-words , a Saint appeare . Now this is knowne ; we , next of all , should learne , How we may shunne the Mischiefe being knowne ; How , we bad Tongues , in Others , may discerne ; And , how to guide and moderate our Owne . And , reason good ; for , none can apprehend , What Mischiefe doth an Evill Tongue attend . The Minde should have a fixed Eye On Objects , that are plac'd on High. ΟΥ ΜΕ ΒΛLΨΟΝ ΑΝΩ ILLVSTR. XLIII . Book . 1. A ●eart , which bore the figure of an Eye Wide open to the Sunne ; by some , was us'd , When in an Emblem , they would signifie A Minde , which on Celestiall Matters mus'd : Implying , by the same , that there is nought Which in this lower Orbe , our Eyes can see , So fit an Object for a manly thought , As those things , which in Heav'n above us be . God , gave Mankinde ( above all other Creatures ) A lovely Forme , and upward-looking Eye , ( Among the rest of his peculiar Features ) That he might lift his Countenance on high : And ( having view'd the Beauty , which appeares Within the outward Sights circumference ) That he might elevate above the Sphaeres , The piercing Eye , of his Intelligence . Then , higher , and still higher strive to raise His Contemplations Eyes , till they ascend To gaine a glimpse of those eternall Rayes , To which all undepraved Spirits tend . For , 't is the proper nature of the Minde ( Till fleshly Thoughts corrupt it ) to despise Those Lusts whereto the Body stands inclin'd ; And labour alwayes , upward to arise . Some , therefore , thought those Goblins which appeare To haunt old Graves and Tombes , are Soules of such , Who to these loathsome places doomed were , Because , they doted on the Flesh too much . But , sure we are , well-minded Men shall goe To live above , when others bide below . Those Fields , which yet appeare not so , When Harvest comes , will yellow grow . FLAVESCENT ILLVSTR. XLIV . Book . 1. WHen , in the sweet and pleasant Month of May. We see both Leaves and Blossomes on the Tree , And view the Meadowes in their best array , We hop full are a Ioyfull Spring to see ; Yet , oft , before the following Night be past , It chanceth , that a Vapor , or a Frost , Doth all those forward bloomings wholly waste ; And , then , their Sweetnesse and their Beautie 's lost . Such , is the state of ev'ry mortall Wight : In Youth , our Glories , and our Lusts we shew ; We fill our selves with ev'ry vaine Delight , And , will most thinke on that which may insue . But , let us learne to heed , as well as know , That , Spring doth passe ; that , Summer steales away ; And , that the Flow'r which makes the fairest show , E're many Weekes , must wither and decay . And , from this Emblem , let each Lab'ring-Swaine ( In whatsoever course of life it be ) Take heart , and hope , amidst his daily paine , That , of his Travailes , he good fruits shall see . The Plow'd and Harrow'd Field , which , to thine eye , Seemes l●ke to be the Grave , in which the Seeds Shall ( without hope of rising ) buryed lye , Becomes the fruitfull Wombe , where Plenty breeds . There , will be Corne , where nought but Mare appeares ; The Du●ty Seed , will forme a greenish blade ; The Blade , will rise to Stemmes with fruitfull Eares : Those Eares , will ripen , and be yellow made : So , if in honest Hopes , thou persevere , A Ioyfull Harvest will at last appea●e . As soone , as wee to bee , begunne ; We did beginne , to be Vndone . FINIS ABORIGINE PĒDET ILLVSTR. XLV . Book . 1. WHen some , in former Ages , had a meaning An Emblem , of Mortality , to make , They form'd an Infant , on a Deaths-head leaning , And , round about , encircled with a Snake . The Childe so pictur'd , was to signifie , That , from our very Birth , our Dying springs : The Snake , her Tatle devouring , doth implie The Revolution , of all Earthly things . For , whatsoever hath beginning , here , Beginnes , immediately , to vary from The same it was ; and , doth at last appeare What very few did thinke it should become . The solid Stone , doth molder into Earth , That Earth , e're long , to Water , rarifies ; That Water , gives an Airy Vapour birth , And , thence , a Fiery-Comet doth arise : That , moves , untill it selfe it so impaire , That from a burning-Meteor , backe againe , It sinketh downe , and thickens into Aire ; That Aire , becomes a Cloud ; then , Drops of Raine : Those Drops , descending on a Rocky Ground , There , settle into Earth , which more and more , Do●h harden , still ; so , running out the round , It growes to be the Stone it was before . Thus , All things wheele about ; and , each Beginning , Made entrance to it owne Destruction , hath . The Life of Nature , entreth in with Sinning ; And , is for ever , wayted on by Death : The Life of Grace , is form'd by Death to Sinne ; And , there , doth Life-eternall , straight beginne . Though very small , at first , it be , A Sprout , at length , becomes a Tree . TANDEM FIT ARBOR ILLVSTR. XLVI . Book . 1. WEe finde it common ( but not comely thou ) That , when a good Endeavour is begot , Vnlesse , at very first , it equall grow With our Expectance , we regard it not . Nor Wit , nor Patience , have we to conceive , That ev'ry thing , which may by Man be wrought , Proportionable Time , and Meanes , must have ; Before it can be to Perfection , brought . Yet , ev'ry day , in things of ev'ry kinde , Experience hath informed us , herein ; And , that , in many things , a change we finde , Which , at the first , would scarce believ'd have bin . For , though a Gosling will not prove a Swan , Vnruely-Colts become well-trayned Steeds ; A Silly Childe growes up a Mighty-Man , And , Lofty-Trees doe Spring from Little Seeds . Learne , therefore hence , that , nothing you despise , Because it may , at first , imperf●ct seeme : And , know , how all things ( in some sort ) to prise , Although , you give them not the best esteeme . From hence , moreover , learne ; not to despaire , When you have just occasion , to pursue A toylesome worke , or any great affaire : Since ▪ all-things , at the first , from nothing , grew . And , I my selfe will , also , learne , from hence , ( Of all my Paines , though little fruits I see ) Nor to repine , nor to receive Offence ; But , rather joy in what befalleth mee . For , though my Hopes appeare but meanely growne , They will be Great , when some shall thinke them none . When we above the Crosse can rise , A Crowne , for us , prepared lies . SVPERATA CRVCE CORONOR ILLVSTR. XLVII . Book . 1. A Serpent rais'd above the Letter Tau , Aspiring to a Crowne , is figur'd here : From whence , a Christian-Morall we may draw , Which worth our good-regarding will appeare . For , by those Characters , in briefe , I see Which Way , we must to Happinesse ascend ; Then , by what Meanes , that Path must clymed bee ; And , what Reward , shall thereupon attend . The Crosse , doth shew , that Suffring is the Way ; The Serpent , seemes to teach me , that , if I Will overcome , I must not then , assay To force it ; but , my selfe thereto applye . For , by embracing what we shall not shunne , We winde about the Crosse , till wee arise Above the same ; and , then , what Prize is wonne , The Crowne , which overtops it , signifies . Let me , O God , obtaine from thee the Grace , To be partaker of thy Blessed Passion ; Let me , with Willingnesse , thy Crosse imbrace , And , share the Comforts of thy Exaltation . To beare that Part , whereto I doomed am , My Heart , with Strength , and Courage , Lord , inspire : Then , Crucifie my Flesh upon the same , As much as my Corruption shall require . And , when by thy Assistance , I am rear'd Above that Burthen , which lyes yet upon me ; And , over all , which ( justly may be fear'd ) Shall , during Life-time , be inflicted on me ; Among those Blessed-Soules , let me be found , Which , with eternall Glory , shall be Crown'd . In Death , no Difference is made , Betweene the Scepter , and the Spade . MORS SCEPTRA LIGONIBUS AEQVAT ILLVSTR. XLVIII . Book . 1. LEt no man be so sottish as to dreame , Though all Men in their Déath made equall are , That , therfore , they may gather by this Theame , That , Parity , in Life-time , fitting were . For , as the Bodies Members ( which in Death Have all the like esteeme ) had their Degrees , And Honours , differing in time of breath ; The same ( in States ) Discretion comely sees . Nor , should we hence inferre , that it were just To disesteeme the breathlesse Carcasses Of Kings and Princes , when they sleepe in Dust ; For , Civill-Reverence is due to these . Nor , ought we , in their Life-time , to apply The Truth , which by this Emblem is declar'd , The Dignities of Men to vilifie ; Or , bring upon their Persons lesse regard . That , which from hence , I rather wish to preach , Is this ; that ev'ry Man of each degree , Would marke it so , that he , himselfe might teach What thoughts and deeds , to him most proper be . If he be great ; let him remember , then , That ( since , nor Wealth , nor Title , can procure him Exemption from the Doomes of other Men ) He ought to seeke , how Vertue may secure him . If he be Poore ; let him this Comfort take , That , though , awhile , he be afflicted here , Yet , Death●ay ●ay him as fully happy make , As h● , that doth a Crowne Imperiall weare . For , when his Fatall-blow Death comes to strike , He , makes the Beggar , and the King , alike . What cannot be by Force attain'd , By Leisure , and Degrees , is gain'd . PAVLATIM NON IMPETV . ILLVSTR. XLIX . Book . 1. SOme Foolish - Boyes ( and such a Boy was I ) When they at Schoole have certaine houres to passe , ( To which they are compell'd unwillingly ) Much time they spend in shaking of the Glasse : Thus , what they practise , to make-short their stay , Prolongs it more ; for while they seeke to force The Sands , to runne more speedily away , They interrupt them ; and , they passe the worse . Right so , in other things , with us it fares ; ( And , seeming wise , we act a foolish part ) For , otherwhile , what Time alone prepares , We seeke to make the subject of an Art. Sometimes , by Rashnesse , we endeavour what We ought with Leisure , and Advice , to doe : But , if a good Successe doth follow , that , Our Wit was nothing helpefull thereunto . Sometime , againe , we prosecute a thing By Violence ; when our desir'd effect , No other meanes so well to passe can bring , As Love and Gentlenesse , which we neglect . But , let this Emblem teach us to regard What Way of Working , to each Worke pertaines : So , though some Portion of our Hopes be barr'd , We shall not , altogether , lose our paines . Some things are strong , and , othersome are weake ; With Labour , some ; and , some with Ease be wrought : Although the Reed will bend , the Kexe will breake ; And , what mends one thing , makes another naught . Marke this ; And , when much Haste will marre thy Speed , That , then , thou take good Leisure ; take thou Heed . Of Little-Gaines , let Care be had ; For , of small Eares , great Mowes are made . DE PARVIS GRANDIS A CERVVS ERIT . ILLVSTR. L. Book . 1. AMong the many Faylings of the Time , This Emblem giveth Cause to mention one , Which , unto me , doth seeme the greater Crime , Because , to many , it appeareth none . I finde , that petty things are so neglected ( Well nigh of all ) in Losings and in Winnings , As if , what ere they thought to have effected , Subsisted without Members , or Beginnings . The Man , that loseth every Month a Penny , May salve-up Twelve-months Losses , with a Shilling . But , if of other Losses he hath many , To save a Pin , at length , he shall be willing . For , he that sees his Wine-fill'd Vessell drop , ( Although a Drop , in value , be but small ) Should , thence , Occasion take , the Leake to stop , Lest many Droppings draine him drye of all . Moreover , they , that will to Greatnesse rise , A Course , not much unlike to this , must keepe : They ought not Small-Beginnings to despise ; Nor , strive to runne , before they learne to creepe . By many single Eares , together brought , The Hand is fill'd ; by Handfulls , we may gaine A Sheafe ; with many Sheaves a Barne is fraught : Thus , oft , by Little , we doe much obtaine . Consider this ; And , though I wish not thee To take , of Trifling-things , too great a care ; Yet , know thus much ( for truth ) it best will bee , If all things may be weighed as they are : By slender Losses , great-ones are begunne ; By many trifling Gaines , much Wealth is wonne . FINIS Libri primi . THE FIRST LOTTERIE . 1 THou , dost overmuch respect That , which will thy harme effect ; But , some other things there bee , Which will more advantage thee : Search thy heart ; and , thou shalt , there , Soone discover , what they are : Yea , thine Emblem showes thee , too , What to shunne ; and , what to doe . 2 It is a little fear'd , that you Are to your owne Designes , untrue ; And , that , if you more constant were , You would be richer , then you are , ( It may be , also , wiser , too ) Looke , therefore , what you are to doe : Then , follow it , and , you will say , That , well advis'd , you were , to day . 3 How rich or poore soe're thou be , Thou , art a Prince , in some degree ; And , o're thy selfe , thou shouldst command , As doth a Monarch , in his Land. Within thy Heart , therefore , ingrave The Lawes , that Grace and Nature gave : For , thus ( to counsell thee ) inclines That Emblem , which , thy Lot assignes . 4 Much Liberty , thou hast assum'd ; And , heretofore , so much presum'd On Time , which , alway rideth poast , That , for awhile , some Hopes are crost . But , loe , to keepe thee from Despaire , And , thy Misfortune , to repaire , Marke , what to thee , by Lot , befell , And , practise , what is counsell'd , well . 5 Thou seekest Honour , to obtaine , By meanes , which frustrate all thy paine . Thy Predecessors rich were made , By using of the Plough and Spade : Thou , honourable wouldst be thought , By taking Courses , that are naught ; But , if , right noble , thou wilt be , Looke , what thine Emblem counsells thee . M 6 This Man , what ever he may seeme , Is worthy of a high esteeme : Though Fortune may , his person , grinde ; She , cannot harme him , in his Minde . Right blest , this Company would be , If all of them , were such , as He. Reade that Impresa , which he drew ; For , that , in part , the same will shew . M 7 If some , now present , this had got , They , would have blushed , at their Lot ; Since , very fit , the same doth prove For one , that 's either light of Love , Or , troubled with a fickle Mate : If you enjoy a better Fate , Yet , hearken , what your Lot doth say ; Lest , you , hereafter , need it may , 8 For ought , that , plainely , doth appeare , You may out-live the longest , here ; Yet , seeing , now , of all this crew , The Lot of Death , you , onely , drew , See what , your Emblem hath injoyn'd ; And , still , that Morall , beare in minde : So , Deaths deform'd and ghastly Shade Shall , Meanes of Life , to thee , be made . 9 Though you have Wit , and , know it well ; That , rash you are , your Friends can tell ; Yea , Sleepe , and Ease , possesse you so , That , some doe feare , you 'l sottish grow : But , lo , your hind'rance , to prevent , This Lot , was , peradventure , sent ; For , in the Moralls , that , insue , Are Counsells , fit , for such as you . 10 You , have beene wronged , many wayes , Yet , patient are ; and , that 's your praise : Your Actions , also , seem'd upright ; Yet , some there are , that , beare you spite : Lest , therefore , you discourag'd grow , An Emblem , you have drawne , to show What other Innocents have borne , And , how , the worlds despites , to scorne . M 11 Doubtlesse , you are either wooing , Or , some other Bus'nesse , doing ; Which , you shall attempt , in vaine , Or , much hazzard all your paine : Yet , if good , your meanings are , Doe not honest meanes forbeare ; For , where things are , well , begunne , God , oft , workes , when Man hath done . 12 Be not angry , if I tell That , you love the World , too well ; For , this Lot , perhaps , you drew , That , such Faults , you might eschew . Marke , to what their Soules aspire , Who , true Blessednesse , desire : For , if you can doe , like those , Heav'n you gaine , when Earth you lose . 13 You love the Rich ; and , honour them ; The needy person , you contemne : Yet , Wealth , nor want of Wealth , is that , Which , wretched makes , or fortunate : From other Causes , those things flow ; Which , since , you either doe not know , Or , heede not much , this Emblem came , That , you might learne to minde the same . M 14 Thy Chance is doubtfull ; and , as yet , I know not , what to say of it ; But , this I know , a foe thou art To what thine Emblem hath , in part , Expressed by a Mimicke Shape ; Or , thou , thy selfe , art such an Ape . Now , which of these , pertaines to thee , Let them , that know thee , Iudges bee . 15 Thy Vertues he may wrong , that sayes Thou spend'st thy selfe , in wanton wayes ; But , some have thought , and sayd of late , That , those thou lov'st , consume thy state : Yet , spare nor Time , nor Substance , tho , Where , them , thou oughtest to bestow ; But , to thine Emblem turne , and , see When Life , and Wealth , well ventur'd bee . 16 Though Troubles , you may have ( or had ) Enough , to make some others mad ; Yet , be content : for , they , that are As weake , have had as much to beare ; And , that , which Malice did contrive , To make them poore , hath made them thrive . That Emblem , which , by Lot , you drew , Prognosticates , as much , for you . 17 Though , you suffer blame and paine , You , at last , may Comfort gaine , ( Sharing Honours , truely gotten , When , your Foes are dead , and rotten ) For , of this , you have a pawne , In the Lot , that you have drawne ; And , by that , it may appeare , What your paines , and wages , are . 18 Take you serious heed , I pray , Whither , you doe goe to day ; Whom you credite ; and , for whom You , ingaged , shall become ; And , unlesse you wish for Sorrow , Be as provident , to morrow : For , there are some traps and Snares , Which , may take you unawares . 19 Your Wit , so much , you trust upon , That , weaker Meanes , hath yours out-gone ; Sometime , you runne , when there is need Of much more Warinesse , then Speed. But , you , to God ward , worse have err'd ; And , yet , Amendment is deferr'd . See , therefore , what your Chance doth say , And , take good Counsell , while you may . 20 Take heed , you doe not quite forget , That you are dauncing in a Net : More , then a few , your Course doe see , Though , you , suppose , unseene to be . Your Fault , we will no nearer touch ; Me-thinkes your Emblem blabs too much : But , if , you minde , what is amisse , You , shall be nere the worse , for this . 21 Let such , as draw this Lot , have care , For Death , and Sorrow , to prepare All times , to come , lest one of these , Their persons , unexpected , seize : For , them , or some of theirs , to slay , Pale Death , drawes neerer , ev'ry day . Yet , let them not , disheartned , bee : For , in their Emblem , they shall see , Death , may ( though , in appearance , grim ) Become , a blessing , unto them . 22 With Mary , thou art one of those , By whom , the better part , is chose ; And , though , thou tempted art , astray , Continu'st in a lawfull way . Give God the praise , with heart unfaign'd , That , he , such Grace to thee , hath dain'd ; And , view thy Lot , where thou shalt see , What Hag , hath layd a Trap , for thee . 23 Although , that , thou demure appeare , For Pleasure , there is no man here Will venture more : And , some there are , Who thinke you venture over farre : Hereof , consider well , therefore , E're , so , you venture , any more ; And , in your Lotted Emblem , see , For what , your Suffrings ought to bee . 24 If ought , thou purpose , to assay , Pursue the same , without delay ; And , if thou meane to gather fruit , Be constant in thy Hopes pursuit : For , by thine Emblem , thou mayst finde , Thy Starres , to thee , are well-inclin'd ; Provided , thy Attempts be good : For , that , is ever understood . 25 Take heed , thou love not their deceip● , Who Number give , in steed of Weight ; Nor , let their Fansies , thee abuse , Who , such-like foolish Customes , use . Perhaps , it may concerne thee , much , To know the Vanities of such ; And , who they are : Marke , therfore , what Thine Emblem , will , to thee relate . 26 Thou , to Impatience , art inclin'd ; And , hast a discontented Minde ; That , therfore , thou mayst Patience learne , And , thine owne Over-sights discerne , Thy Lot ( as to a Schoole to day ) Hath sent thee to the Squirrells Dray ; For , she instructs thee , to indure , Till , thou , a better state , procure . 27 Your Lot , is very much to blame , Or else , your person , or , your Name Hath injur'd beene , or , may have wrong By some loose wanton , ere 't be long : Therfore , e're , hence , you passe away , Marke , what your Emblem , now , doth say . Perhaps , by drawing of this Lot , Some Harmes prevention may be got . 28 Vpon your head , those weights were laid , Which , your Endeavours , downeward waigh'd ; For , those , who doe your weale envie , Much feare , your top will spring too high ; Nay , yet , some Burthen , you sustaine : But , what their Malice will obtaine , Your Emblem prophesies ; if you , With Patience , Honest - wayes , pursue . 29 This Lot , befell thee , for the nonce ; For , if things come not , all at once , Thou , to despairing , soone , dost runne , Or , leav'st the Worke , that 's well begun : Which , to prevent , regardfull be Of what thine Emblem counsells thee . 30 Afflictions , are thy chiefest Lot ; Yea , great ones , too : yet , murmure not . For , all , must fiery tryalls bide , And , from their Drosse be purify'd . Therefore , though this , in sport , be done , Thy Morall'd Emblem , looke upon ; And , learne , those Vertues to acquire , Which , will not perish in the Fire . 31 You seeke a Lot , which , proving bad , Would , peradventure , make you sad ; But , this may please : for , you are taught To mend a Fortune , that is naught ; And , armed , with such Counsell , here , That , you , no Destiny , need feare . Now , if you come to Harme , or Shame , Vpon the Starres , lay not the blame . M 32 In Court , thou mayst have hope , to clime , This present , or some other time ; But , something thou dost want , as yet , Which , for that place , must make thee fit . Presume not , therefore , on thy Lot , Till , those accomplishments are got , Which , in thine Emblem , are exprest ; And , then , march on , among the best . 33 Some thinke , you love ; 't is true , you doe ; And , are as well beloved too : But , you ( if we the truth shall say ) Love not so truely , as you may . To make a perfect Love , there goes Much more , then ev'ry Lover knowes . Your Emblem , therefore heede ; and , then , Beginne , anew , to love agen . 34 Now , some good Counsell , thou dost need ; Of what we say , take , therefore , heed . Beware , left thou , too much , offend A meeke , and , gentle-natur'd , Friend : Though pow'r thou hast , be carefull , too , Thou vexe not , long , thine able Foe ; And , e're thou love , be sure to finde Thy Match , in Manners , and in Minde . If thou demand a Reason , why , To thee , thine Emblem will replie . 35 Beware , thou share not in their crime , Who care , but for the present time : For , by thy Lot , wee may suspect , Or that , or things , to that effect . If so it be , or if thy Minde , To such an Errour , be inclin'd , Thy Chance unto an Emblem , brings , Which , will advise to better things . 36 You , love to seeme ; this , all Men see : But , would you lov'd , as well , to bee . If , also , better use were made Of those good Blessings , you have had ; Your praise were more . Marke , therefore , well , What Moralls , now , your Emblem , tell ; And , gather , from it , what you may , To set you in a better way . 37 To scape a Storme , great thought you take ; But , little heed , what meanes you make . You , love your ease , and , Troubles , feare ; But , carelesse are , what Course you steere . Which Indiscretions , to prevent , You , to an Emblem , now , are sent : Whereof , if you regardfull are , You , lesse will feare , and better fare . 38 What you have , done , consider , now ; For , this your Chance , doth seeme to show That you have sworne , or vow'd , of late , Or promised ( you best know what ) Which , you have , since , unwilling bin , To keepe ; or , else , did faile , therein . If it be so ; repent , or els , What will befall , your Emblem tells . 39 Thy Hopings , and thy Feares , are such , That , they afflict , and paine thee , much ; Because , thou giv'st too great a scope Vnto thy Feare , or to thy Hope : For , they will paine , or pleasure thee , As they enlarg'd , or curbed be . But , lo ; thine Emblem , if thou please , Instructs thee , how , to mannage these . 40 Let them , who get this Chance , beware , Lest Cupid snarle them in a Snare : For , by their Lot , they should be apt To be , in such-like Ginnes , intrapt . Some helpe , is by their Emblem , got , If they , too late , observe it not ; But , then , no profit will be done them : For , Counsell will be lost upon them . 41 Whether , meerely , Chance , or no , Brought this Lot , we doe not know : But , received , let it be , As , divinely , sent to thee : For , that , merits thy regard , Which , thine Emblem hath declar'd ; And , the best , that are , have need , Such Advisements , well to heed . 42 Thou , hast already , or , e're long , Shalt have some dammage by the Tongue : But , fully , yet , it is not knowne , Whether the Tongue shall be thine owne , Or else , anothers tongue , from whom This Mischiefe , unto thee , shall come : But , much the better , thou shalt speed , If , now , thine Emblem , well thou heed . 43 Vnworthy things , thou dost affect , With somewhat overmuch respect ; Vnto the World , inclining so , As if thy Hopes were all below : But , now , to rowse thee from this crime , Good Counsell comes in happy time . Make use thereof ; and , thinke it not Meere casuall , or a needlesse Lot. 44 Thou , either , too much love , hast plac't On things , that will not alway last ; Or else , thou art a little scar'd . Because thy Hopes are long deferr'd : Nay , thou art touch'd , in both of these . Thy Profit , therefore , and thine ease , It will effect , if well thou minde What , in thine Emblem , thou shalt finde . 45 When thou hast Changes , good , or bad , Ore-joy'd , thou art , or over-sad ; As if it seemed very strange To see the Winde or Weather , change : Lo , therefore , to remember thee , How changeable , things Mortall , bee , Thou , art assisted by this Lot ; Now , let it be , no more , forgot . 46 Of thy just Aymes , though meanes be slight , Thou mayst attaine their wished height ; Vnlesse , thy Folly shall destroy The Weale , thou seekest to injoy , By thy Despaire , or by neglect Of that , which , may thy Hopes effect : For , by thine Emblem , thou mayst know , Great things , from small Beginnings , grow ▪ 47 Thou must have Crosses ; but they , shall , To Blessings , be converted , all ; And , Suffrings , will become , thy Praise , If , Wisedome order , well thy wayes : Yea , when thy Crosses ended are , A Crowne of Glory , thou shalt weare . Yet , note , how this to passe is brought : For , in thine Emblem , it is taught . 48 If they , who drew this Lot , now be Of great Estate , or high Degree , They shall ere long , become as poore , As those , that beg from doore to doore . If poore they be ; it plaine appeares , They shall become great Princes Peeres : And , in their Emblem , they may know , What very day , it will be , so . 49 You , have attempted many a thing , Which , you , to passe , could never bring ; Not , that , your Worke was hard to doe , But , ' cause , you us'd wrong Meanes , thereto . Hereafter , therefore , learne , I pray , The Times of Working , and , the Way ; And , of thine Emblem , take thou heed , If , better , thou desire to speed . 50 If you , to greater Wealth , will rise , You must not , slender Gaine , despise ; Nay , if , you minde not , to be poore , You must regard slight Losses , more : For , Wealth , and Poverty , doe come , Not all at once , but , some and some . If this , concerne you , any wayes , See , what your Emblem , further , sayes . 51 Your Fortune , hath deserved thank , That she , on you , bestowes a Blank : For , as you , nothing good , have had ; So , you , have nothing , that is bad . Yea , she , in this , hath favour showne , ( If , now , your Freedome well be knowne ) For , you , by Lot , these Emblems , mist , That you , may chuse out , which you list . 52 You , by an Emblem , seeke to get What Counsel your Affaires may fit ; But , in particular , there 's none , Which , you , by Lot , can light upon : And , why ? because , no Morall , there , Doth , worthy of your Heed , appeare ? No ; but because you rather , need , Of ev'ry Emblem , to take heed . 53 The Starres , are , now , no friends of your , Or this is not their lucky houre : For , at this time , unto your Lot , They , by an Emblem , answer not . If , therefore , you desire to know What good advice they will allow , Some further Meanes , you must assay , Or , trye your Chance , another day , 54 You , in your secret thoughts , despise To thinke an Emblem should advise , Or give you cause to minde or heed Those things , whereof you may have need ▪ And , therefore , when , the Lot , you try'd , An answer , justly , was deny'd . Yet ( by your leave ) there are but few , Who , need good Counsell , more then you . 55 In some extreame , you often are , And , shoot too short , or else too farre ; Yea , such an errour , you were in , When , for a Lot , you mov'd the Pin : For , one touch more , or lesse , had layd Our Index , where it should have stayd . But , if you can be warn'd , by this , To keepe the Meane , which oft you misse , You have obtain'd as good a Lot , As any one , this day , hath got . 56 Among these Emblems , none there be , Which , now by Lot will fall to thee ; However , doe not thou repine : For , this doth seeme to be a signe , That , thou , thy Portion , shalt advance By Vertue , not by fickle Chance . Yet , nerethelesse , despise thou not What , by good Fortune , may be got . FINIS . A COLLECTION OF EMBLEMES , ANCIENT AND MODERNE : Quickened VVITH METRICALL ILLVSTRATIONS ; And , disposed into LOTTERIES , both Morall and Divine . That Jnstruction , and Good Counsell , may bee furthered by an Honest and Pleasant Recreation . By GEORGE WITHER . The Second Booke . LONDON , Printed by AVGVSTINE MATHEVVES . MDCXXXIV . TO THE HIGH AND MIGHTY Prince , CHARLES , Prince of Wales , &c. FAir'st Blossome of our hopes ; and Morning-starre To all these Ilands , which inclosed are By Neptunes armes , within our Northern cli●nes ; And who ( wee trust ) shall rise , in future times , To be the brightest Light , that , then will shine , Betwixt the Artick-Circle , and the LINE . To Yov ( as now you are ) that I present These EMBLEMS , 't is not so impertinent As those may thinke it , who have neither seene What , of your Cradle-sports , hath heeded beene ; Nor heard how many serious Questionings , Your Child-hood frameth , out of trifling things : And , if mine aime I have not much mistooke , I come not oversoone with such a Booke . So long as in this Infant-Age you are , ( Wherein , the speechlesse Portraitures appeare A pleasurefull delight ) your HIGHNESSE may Among our EMBLEMS , finde a Harmelesse-play : And , those mute Objects will from time to time , Still Riper , seeme , till you to ripenesse clime . When their dumb Figures , no more sport can make , Their Illustrations , will begin to speake , And , ev'ry day , new matter still disclose , Vntill your Iudgement to perfection growes . They likewise , who their Services , to do Frequent your Presence , may have pleasure too , From this your Play-game : yea , and some perchance , May cure a Folly , or an Ignorance By that , which they shall either heare or view In these our Emblems , when they wait on You ; Or , shall be called , by your EXCELLENCE , To try what LOT , they shall obtaine from thence . It may , moreover , much increase the sport , Which is allowed in a vertuous COVRT ; When they whose faults have long suspected bin , Shall draw forth private Censures of their Sin , And , heare their EMBLEMS , openly , display , What , others dare not , but in private , say : Nor will , to Yov , the MORALS be in vaine , Ev'n when to manly Knowledge you attaine ; For , though to Teach , it will not them become To be Remembrancers , they may presume : And , that which in their ( hild-hood , men shall heed , Will soonest come to minde , in time of need . Incourag'd by these Hopes , I thought it meet To lay this humble Present at your feet . Accept it , now ; and , please to favour me , When I growe old , and , You a Man shall be . To your Highnesse most humbly devoted , GEO : WITHER . TO THE MOST HIGH-BORNE and hopefull Prince JAMES , Duke of YORKE , &c. Sweet PRINCE , YOur hand I kisse ; and , thus my Lines addresse Vnto your wise , and vertuous * GOVERNESSE . For , MADAME , ( as his PROXY ) it is fit , That , YOv both Read , and answere for him , yet . To YOv for HIM , I therefore tender , here , To welcome-in the New-beginning Yeare , This harmelesse PLAY-GAME ; that , it may have place , When somewhat riper Daies , shall Make his GRACE , Affect such Objects ; which , to looke upon May pleasure yeeld him , e're this Yeare be gone . 'T is not the least Discretion , in great COVRTS , To know what Recreations , and what Sports Become young PRINCES ; or , to find out those , Which may , with harmelesse pleasantnesse , dispose Their Mindes to VERTVE : neither in their Cradles , Should this be heeded lesse , than in their Sadles : Because , when first to know , we doe begin , A small Occasion , le ts much Evill in . Among those things , which both Instruct and please ; But few , ( for Children ) are surpassing these : For , they , to looke on Pictures , much desire : And , not to Looke alone , but , to enquire What things those are , that represented be , In ev'ry MAP , or EMBLEM , which they see . And , that which they shall view , or shall be told , ( By meanes of any Figure they behold ) Experience breedes ; assisteth Memory : Or , helps to forme a Witty Fantasie : And , if those Formes to good Instruction tend , Oft steads them , also , till their lives have end . Then , since ev'n all of us , much Good receive By Vertuous PRINCES ; And should , therefore , strive To adde some helpes , whereby they might acquire That Excellence , which wee in them desire . I ( being able , to present his GRACE , With nothing but a Rattle , or a Glasse , Or some such Cradle-play-game ) bring , to day , This BOOKE , to be as usefull as it may : And , how , and when , it will most usefull grow , Without my Teaching , YOV can fully show . For , what is of your Ablenesse believ'd , Through all these famous Ilands , hath receiv'd , A large applause ; in that , from out of those Which ablest were , both King and State have those Your Faith and Wisedome , to be TREASVRESSE Of their chiefe Iewels ; and the GOVERNESSE Of our prime Hopes . And , now Iibi have weigh'd , Me thinks , there needs no more , by me , he said , But , ( having pray'd your HONOV● to receive This PRESENT for the DVKE ) to take my leave ; And Versifie to him , some other day , When Hee can understand mee , what I say . Till then , let it please your Honour sometimes to remember Him , that I am his Graces daily and humble Oratour , GEO : WITHER . We best shall quiet clamorous Thronges , When , we our selves , can rule our Tongues . NEQVEO COMPES CERE MVLTOS ILLVSTR. I. Book . 2 WHen I observe the Melanchollie Owles , Considering with what patience , they sustaine The many clamours , of the greater Fowles ; And , how the little Chirpers , they disdaine : When I remember , how , their Injuries They sleight , ( who , causeles give them an offence ) Vouchsafing , scarce to cast aside their eyes To looke upon that foolish Insolence . Me thinkes , by their Example , I am taught To sleight the slaunders of Injurious Tongues ; To set the scoffes of Censurers , at naught , And , with a brave neglect , to beare out Wrongs . Hee , doubtles , whom the Psalmist , long agoe , Vnto a lonely Desert-Owle compar'd , Did practise thus ; And , when I can doe so , I , shall for all affronts , become prepar'd . And , ( though , this Doctrine , Flesh and blood gaine-say ) Yet , sure , to stopp the malice of Despight , There is no better , ( nay , no other ) way : Since , Rage by Opposition gathers Might . Good God! vouchsafe , sufficient grace and strength , That ( though I have not yet , such Patience gott ) I may attaine this happy gift , at length ; And , finde the cause , that , yet , I have it not . Though me , my Neighbours , and my Foes revile ; Make me of all their words , a Patient-bearer : When er'e I suffer , let me be , the while , As is the silent Lambe before the Shearer . So ; though my speakings , cannot quiet any , My Patience may restraine the Tongues of many . When wee by Hunger , VVisdome gaine , Our Guts , are wiser then our Braine . INGENII LARGITOR VENTER . ILLVSTR. II. Book . 2 THe Crowe , when deepe within a close-mouth'd - Pot. She water finds , her thirstinesse to slake ; ( And , knoweth not where else it might be got ) Her Belly , teacheth her , this course to take : She flies , and fetcheth many Pibbles thither , Then , downe into the Vessell , lets them drop ; Vntill , so many stones are brought together , As may advance the water to the top . From whence , we might this observation heed ; That , Hunger , Thirst , and those necessities , ( Which from the Bellies craving , doe proceed ) May make a Foole , grow provident and wise . And , though ( in sport ) we say , the braines of some , Not in their Heads , but in their Gutts , doe lye ; Yet , that , by wants , Men wiser should become , Dissenteth not from true Philosophy : For , no man labours with much Willingnesse , To compasse , what he nought at all desires ; Nor seeketh so , his longing to possesse , As , when some urgent neede , the same requires . Nay , though he might , a willingnesse , retaine , Yet , as the Belly , which is ever full , Breeds fumes , that cause a sottish-witles-braine ; So , plenteous Fortunes , make the Spirits dull . All , borne to Riches , have not all-times , witt To keepe , ( much lesse , to better ) their degree : But , men to nothing borne , oft , passage get , ( Through many wants ) renown'd , and rich to bee : Yea , Povertie and Hunger , did produce , The best Inventions , and , of chiefest use . Though Musicke be of some abhor'd , She , is the Handmaid of the Lord. QVI ME ALIT ME EXTINGVIT . ILLVSTR. III. Book . 2 TO Musicke , and the Muses , many beare Much hatred ; and , to whatsoever ends Their Soule-delighting-Raptures tuned are , Such peevish dispositions , it offends . Some others , in a Morall way , affect Their pleasing Straines ( or , for a sensuall use ) But , in Gods Worship , they the same suspect ; ( Or , taxe it rather ) as a great abuse . The First of these , are full of Melancholy ; And , Pitty need , or Comfort , more then blame ; And , soone , may fall into some dangerous folly , Vnlesse they labour , to prevent the same . The Last , are giddie-things , that have befool'd Their Iudgements , with beguiling-Fantasies , Which ( if they be not , by discretion , fchool'd ) Will plunge them into greater Vanities . For , Musicke , is the Handmaid of the LORD , And , for his Worship , was at first ordayned : Yea , therewithall she fitly doth accord ; And , where Devotion thriveth , is reteyned . Shee , by a nat'rall power , doth helpe to raise , The mind to God , when joyfull Notes are founded : And , Passions fierce Distemperatures , alaies ; When , by grave Tones , the Mellody is bounded . It , also may in Mysticke-sense , imply What Musicke , in our-selves , ought still to be ; And , that our jarring-lives to certifie , Wee should in Voice , in Hand , and Heart , agree : And , sing out , Faiths new-songs , with full concent , Vnto the Lawes , ten-stringed Instrument . Marke , what Rewards , to Sinne , are due , And , learne , upri●●tnesse to pursue . DISCITE IVSTICIAM . ILLVSTR. IIII. Book . 2 A Sword unsheathed , and a strangling-Snare , Is figur'd here ; which , in dumbe-shewes , doe preach , Of what the Malefactor should beware ; And , they doe threaten too , aswell as Teach . For , some there are , ( would God , that summe were lesse ) Whom , neither good Advise , nor , wholesome Lawe , Can turne from Pathwaies of Vnrighteousnesse , If Death , or Tortures , keepe them not in awe . These , are not they , whose Conscience for the sake Of Goodnesse onely , Godlinesse , pursues ; But , these are they , who never scruple make What Guilt , but , what great punishment ensues . For such as these , this Emblem was prepar'd : And , for their sakes , in places eminent , Are all our Gallow-trees , and Gibbets , rear'd ; That , by the sight of them , they might repent . Let , therefore , those who feele their hearts inclin'd To any kind of Death-deserving-Crime , ( When they behold this Emblem ) change their mind , Lest , they ( too late ) repent , another time . And , let not those our Counsell , now , contemne , Who , doome poore Theeves to death ; yet , guilty be Of more , then most of those whom they Condemne : But , let them Learne their perill to foresee , For , though a little while , they may have hope To seeme upright , ( when they are nothing lesse ) And , scape the Sword , the Gallowes , and the Rope , There is a Iudge , who sees their wickednesse ; And , when grim Death , shall summon them , from hence , They will be fully plagu'd for their offence . That Kingdome will establish'd bee , Wherein the People well agree . CONSENSV POPVLI REGNV̄ SVBSISTIT . ILLVSTR. V. Book . 2 A Crowned Scepter , here is fixt upright , Betwixt foure Fowles , whose postures may declare , They came from Coasts , or Climats opposite , And , that , they diffring in their natures are . In which , ( as in some others , that we finde Amongst these Emblems ) little care I take Precisely to unfold our Authors minde ; Or , on his meaning , Comments here to make . It is the scope of my Intention , rather From such perplext Inventions ( which have nought , Of Ancient Hieroglyphick ) sense , to gather , Whereby , some usefull Morall may be taught . And , from these Figures , my Collections be , That , Kingdomes , and the Royall-dignitie , Are best upheld , where Subjects doe agree , To keepe upright the state of Soveraignty . When , from each Coast and quarter of the Land , The Rich , the Poore , the Swaine , the Gentleman , Leads , in all wants , and at all times , his hand , To give the best assistance that he can : Yea , when with Willing-hearts , and Winged-speed , The men of all Degrees , doe duely carry Their Aides to publicke-workes , in time of need , And , to their Kings , be freely tributary : Then shall the Kingdome gayne the gloriest height ; Then shall the Kingly-Title be renown'd ; Then shall the Royall-Scepter stand upright , And , with supremest Honour , then , be Crown'd . But , where this Duty long neglect , they shall ; The King will suffer , and , the Kingdome fall . From that , by which I somewhat am , The Cause of my Destruction came . MVSICA SERVA DEI ILLVSTR. VI. Book . 2 THe little Sparkes which rak'd in Embers lie , Are kindly kindled by a gentle blast : And , brands in which the fire begins to die Revive by blowing ; and , flame out at last . The selfe same wind , becomming over strong , Quite bloweth out againe that very flame ; Or , else , consumes away ( ere it be long ) That wasting substance , which maintain'd the same . Thus fares it , in a Thousand other things , As soone as they the golden Meane exceed ; And , that , which keeping Measure , profit brings , May , ( by excesse ) our losse , and ruine , breed . Preferments ( well and moderately sought ) Have helpt those men , new Virtues to acquire , Who , being to superiour places brought , Left all their goodnesse , as they climed higher . A little wealth , may make us better able To labour in our Callings : Yet , I see That they , who being poore , were charitable , Becomming rich , hard-hearted grow to be . Love , when they entertaine it with discretion , More worthy , and more happy , maketh men ; But , when their Love is overgrowne with Passion , It overthrowes their happinesse , agen . Yea , this our Flesh , ( in which we doe appeare To have that being , which we now enjoy ) If we should overmuch the same endeare , Would our Well-being , totally destroy . For , that which gives our Pleasures nourishment , Is oft the poyson of our best Content . By Guiltines , Death entred in , And , Mischiefe still pursueth Sinne. SEQVITVR SVA POENA NOCENTEM ILLVSTR. VII . Book . 2 IXions wheele , and he himselfe thereon Is figur'd , and ( by way of Emblem ) here , Set forth , for Guilty men to looke upon ; That , they , their wicked Courses might forbeare . To gaine a lawlesse favour he desired , And , in his wicked hopes beguiled was : For , when to claspe with Iuno , he aspired , In stead of her , a Clowd , he did embrace . He , likewise , did incurre a dreadfull Doome , ( Which well befitted his presumptuous Crime ) A terror , and , a warning , to become , For wicked men , through 〈◊〉 succeeding time . As did his longings , and his after Paine , So , theirs affecteth , nor effecteth ought , But , that , which proveth either false or vaine ; And , their false Pleasures , are as dearely , bought : Yea , that , whereon they build their f●●est Hope , May , bring them ( in conclusion of the 〈…〉 ) To clime the Gallowes , and to stretch a Rope ; Or , send them thither , where farre worse they speed : Ev'n thither , where , the never-standing-Wheele Of everlasting-Tortures , turneth round , And , racks the Conscience , till the soule doth feele All Paines , that are in Sense , and Reason found . For , neither doth black Night , more swiftly follow , Declining Day-light : Nor , with Nimbler Motion Can waves , each other , downe their Channell follow , From high-rais'd Mountaines , to the bigg-womb'd Ocean , Then , Iustice will , when she doth once begin , To prosecute , an Vnrepented-Sin . When wee have greatest Griefes and Feares , Then , Consolation sweet'st appeares . POST TENTATIONEM CONSOLATIO . ILLVSTR. VIII . Book . 2 WHen , all the yeare , our fields are fresh and greene , And , while sweet Flowers , and Sunshine , every day , ( As oft , as need requireth ) come betweene The Heav'ns and earth ; they heedles passe away . The fulnes , and continuance , of a blessing , Doth make us to be senseles of the good : And , if it sometime flie not our possessing , The sweetnesse of it , is not understood . Had wee no Winter , Sommer would be thought Not halfe so pleasing : And , if Tempests were not , Such Comforts could not by a Calme , be brought : For , things , save by their Oppos●●● appeare not . Both health , and wealth , is tastles unto some ; And , so is ease , and every other pleasure , Till poore , or sicke , or grieved , they become : And , then , they relish these , in ampler measure . God , therefore ( full as kinde , as he is wise ) So tempreth all the Favours he will doe us , That , wee , his Bounties , may the better prize ; And , make his Chastisements lesse bitter to us . One while , a scorching Indignation burnes The Flowers and Blosomes of our HOPES , away ; Which into Scarsitie , our Plentie turnes , And , changeth vnmowne-Grasse to parched Hay ; Anon , his fruitfull showres , and pleasing dewes , Commixt with cheerefull Rayes , he sendeth downe ; And then the Barren-earth her cropp renewes , Which with rich Harvests , Hills , and Vallies Crowne : For , as to relish Ioyes , he sorrow sends , So , Comfort on Temptation , still , attends . To brawle for Gaine , the Cocke doth sleight ; But , for his Females , he will fight . PRO GALLINIS ILLVSTR. IX . Book . 2 SOme , are so quarrellous , that they will draw , And Brawle , and Fight , for every toy they see ; Grow furious , for the wagging of a straw ; And , ( otherwile ) for lesse then that may be . Some , are more staid , a little , and will beare , Apparent wrongs ( which to their face you doe ; ) But , when they Lye , they cannot brooke to heare That any should be bold to tell them so . Another sort , I know , that blowes will take . Put up the Lye , and give men leave to say What words they please ; till spoile they seeke to make Of their estates ; And , then , they 'le kill and slay . But , of all Hacksters , farre the fiercest are Our Cockrills of the game , ( Sir Cupid's knights ) Who , ( on their foolish Coxcombes ) often weare The Scarres they get in their Venerean-fights . Take heede of these ; for , you may pacifie The first , by time : The second , will be pleas'd If you submit , or else your words denie ; The third , by satisfaction , are appeal'd : But , he that for his Female , takes offence , Through Iealousy , or madnesse , rageth so ; That , he accepteth of no recompence , Till he hath wrought his Rivals overthrow . Such Fury , shun ; and , shunne their Vulgar minde , Who for base trash despitefully contend ; But , ( when a just occasion , thou shalt finde ) Thy Vertuous Mistresse , lawfully defend . For , he , that in such cases turnes his face , Is held a Capon , of a Dunghill Race . If Safely , thou desire to goe , Bee nor too swift , nor overslow . TVTIVS VT POSSIT FIGI . ILLVSTR. X. Book . 2 OVr Elders , when their meaning was to shew A native-speedinesse ( in Emblem wise ) The picture of a Dolphin-Fish they drew ; Which , through the waters , with great swiftnesse , flies . An Anchor , they did figure , to declare Hope , stayednesse , or a grave-deliberation : And therefore when those two , united are , It giveth us a two-fold Intimation . For , as the Dolphin putteth us in minde , That in the Courses , which we have to make , Wee should not be , to slothfulnesse enclin'd ; But , swift to follow what we undertake : So , by an Anchor added thereunto , Inform'd wee are , that , to maintaine our speed , Hope , must bee joyn'd therewith ( in all we doe ) If wee will undiscouraged proceed . It sheweth ( also ) that , our speedinesse , Must have some staydnesse ; lest , when wee suppose To prosecute our aymes with good successe , Wee may , by Rashnesse , good endeavors lose . They worke , with most securitie , that know The Times , and best Occasions of delay ; When , likewise , to be neither swift , nor slow ; And , when to practise all the speed , they may . For , whether calme , or stormie-passages , ( Through this life's Ocean ) shall their Bark attend ; This double Vertue , will procure their ease : And , them , in all necessities , befriend . By Speedinesse , our works are timely wrought ; By Staydnesse , they , to passe are , safely , brought . They that in Hope , and Silence , live , The best Contentment , may atchive . IN SILENTIO ET SPE . ILLVSTR. XI . Book . 2 IF thou desire to cherish true Content , And in a troublous time that course to take , Which may be likely mischieves to prevent , Some use , of this our Hieroglyphick , make . The Fryers Habit , seemeth to import , That , thou ( as ancient Monkes and Fryers did ) Shouldst live remote , from places of resort , And , in retyrednesse , lye closely hid . The clasped-Booke , doth warne thee , to retaine Thy thoughts within the compasse of thy breast ; And , in a quiet silence to remaine , Vntill , thy minde may safely be exprest . That Anchor , doth informe thee , that thou must Walke on in Hope ; and , in thy Pilgrimage , Beare up ( without despairing or distrust ) Those wrongs , and sufferings , which attend thine Age. For , whensoere Oppression groweth rise , Obscurenesse , is more safe than Eminence ; Hee , that then keepes his Tongue , may keepe his Life , Till Times will better favour Innocence . Truth spoken where untruth is more approved , Will but enrage the malice of thy foes ; And , otherwhile , a wicked man is moved To cease from wrong , if no man him oppose . Let this our Emblem , therefore , counsell thee , Thy life in safe Retyrednesse , to spend : Let , in thy breast , thy thoughts reserved bee , Till thou art layd , where none can thee offend . And , whilst most others , give their Fancie scope , Enjoy thy selfe , in Silence , and in Hope . Let none despaire of their Estate , For , Prudence , greater is , than Fate . FATO PRVDENTIA MAIOR . ILLVSTR. XII . Book . 2 BEe merry man , and let no causelesse feare Of Constellation , fatall Destinie , Or of those false Decrees , that publish'd are By foolish braines , thy Conscience terrifie . To thee , these Figures better Doctrines teach , Than those blind Stoikes , who necessitate Contingent things ; and , arrogantly teach ( For doubtlesse truths ) their dreames of changelesse Fate . Though true it bee , that those things which pertaine , As Ground-workes , to Gods glorie , and our blisse , Are fixt , for aye , unchanged to remaine ; All , is not such , that thereon builded is . God , gives men power , to build on his Foundation ; And , if their workes bee thereunto agreeing , No Power-created , brings that Variation , Which can disturbe , the Workmans happy being . Nor , of those workings , which required are , Is any made unpossible , untill Mans heart begins that Counsell to preferre , Which is derived from a crooked-will . The Starres , and many other things , incline Our nat'rall Constitutions , divers wayes ; But , in the Soule , God plac'd a Power-divine , Which , all those Inclinations , overswayes . Yea , God , that Prudence , hath infus'd , by Grace , Which , till Selfe-will , and Lust , betrayes a man , Will keepe him firmely , in that happy place , From whence , no Constellation move him can . And , this is that , whereof I notice take , From this great Starre , enclosed by a Snake . Their Friendship firme will ever bide , Whose hands unto the Crosse are tide . CONIVNCTIS VOTIS ILLVSTR. XIII . Book . 2 WHen first I knew the world , ( and was untaught By tryde experience , what true Friendship meant ) That I had many faithfull friends , I thought ; And , of their Love , was wondrous confident . For , few so young in yeares , and meane in fortune , Of their Familiars , had such troopes , as I , Who did their daily fellowship importune ; Or , seeme so pleased in their company . In all their friendly meetings , I was one ; And , of the Quorum , in their honest game : By day or night , I seldome sate alone ; And , welcome seemed , wheresoere I came . But , where are now those multitudes of Friends ? Alas ! they on a sudden flasht away . Their love begun , but , for some sensuall ends , Which fayling them , it would no longer stay . If I to vaine expences , would have mov'd them , They , nor their paines , nor purses , would have spared ; But , in a reall need , if I had prov'd them , Small showes of kindnesse , had bin then declared . Of thrice three thousands , two , perhaps , or three , Are left me now , which ( yet ) as Friends I prize ; But , none of them , of that great number be , With whom I had my youthfull Iollities . If , therefore , thou desire a Friend , on Earth , Let one pure-faith betwixt you bee begot , And , seeke him not , in vanities , or mirth , But , let Afflictions tye your true-love-knot : For , they who to the Crosse , are firmely tyde , Will fast , and everlasting Friends , abide . A Candle that affords no light , What profits it , by Day , or Night ? CVI BONO . ILLVSTR. XIIII . Book . 2 THere be of those in every Common-weale , Whom to this Emblem we resemble may ; The Name of none I purpose to reveale , But , their Condition , heere , I will display . Some , both by gifts of Nature , and of Grace , Are so prepared , that , they might be fit To stand as Lights , in profitable place ; Yet , loose their Talent , by neglecting it . Some , to the common Grace , and nat'rall parts , ( By helpe of Nurture , and good Discipline ) Have added an accomplishment of Arts , By which , their Light may much the brighter shine . Some others , have to this , acquired more : For , to maintaine their Lampe , in giving light , Of Waxe , and Oyle , and Fatnesse , they have store , Which over-flowes unto them , day and night . And , ev'n as Lampes , or Candles , on a Table , ( Or , fixt on golden Candlesticks , on high ) To light Assemblies , Great and Honourable , They , oft , have ( also ) place of Dignitie . By meanes of which , their Splendor might become His praise , who those high favours did bequeath : They might encrease the Light of Christendome , And , make them see , who sit in shades of Death . But , many of them , like those Candles bee , That stand unlighted in a Branch of gold : For , by their helpe wee nothing more can see , Than wee in grossest darknesse , may behold . If such there be , ( as there bee such , I feare ) The question is , For what good use they are . The Sacrifice , God loveth best , Are Broken-hearts , for Sin , opprest . SACRIFICIVM DEO COR CONTRIBVLATIM . ILLVSTR. XV. Book . 2 NO Age , hath had a people , to professe Religion , with a shew of holinesse , Beyond these times ; nor , did men sacrifice , According to their foolish fantasies , More oft than at this present . One , bestowes On pious-workes , the hundreth part , of those Ill-gotten goods , which from the poore he seazed , And , thinkes his God , in that , is highly pleased . Another , of her dues , the Church bereaves : And , yet , himselfe a holy man conceives , ( Yea , and right bountifull ) if hee can spare From those his thefts , the tenth , or twentieth share , To some new Lecture ; or , a Chaplaine keepe , To please Himselfe , or , preach his Wife asleepe . Some others , thinke they bring sincere Oblations , When , fir'd with zeale , they roare out Imprecations Against all those , whom wicked they repute : And , when to God , they tender any sute , They dreame to merit what they would obtaine , By praying-long , with Repetitions vaine . With many other such like Sacrifices Men come to God : but , he such gifts despises For , neither gifts , nor workes , nor any thing ( Which we can either doe , or say , or bring , ) Accepted is of God ; untill he finde A Spirit-humbled , and a troubled-minde . A contrite Heart , is that , and , that alone , Which God with love , and pitie , lookes upon . Such he affects ; therefore ( Oh Lord ) to thee ; Such , let my Heart , and , such , my Spirit bee . A King , that prudently Commands , Becomes the glory of his Lands . REGNI CORONA REX ILLVSTR. XVI . Book . 2 THe Royall-Scepter , Kingly power , implyes ; The Crowne-Imperiall , GLORIE , signifies : And , by these joyn'd in one , we understand , A King , that is an honour to his Land. A Kingdome , is not alwaies eminent , By having Confines of a large extent ; For , Povertie , and Barbarousnesse , are found Ev'n in some large Dominions , to abound : Nor , is it Wealth , which gets a glorious-Name ; For , then , those Lands would spread the widest Fame , From whence we fetch the Gold and Silver-ore ; And , where we gather Pearles upon the shore : Nor , have those Countries highest exaltations , Which breed the strongest , and the Warlikst Nations ; For , proud of their owne powre , they sometimes grow , And quarrell , till themselves they overthrow . Nor , doe the chiefest glories , of a Land , In many Cities , or much People , stand : For , then , those Kingdomes , most renowned were , In which Vnchristian Kings , and , Tyrants are . It is the King by whom a Realme's renowne , Is either builded up , or overthrowne . By Solomon , more fam'd was Iudah made , Then , by the Multitude of men it had : Great Alexander , glorified Greece , Throughout the World , which , else had bene a piece Perhaps obscure ; And , Caesar added more To Rome , then all her greatnesse did before . Grant , Lord , these Iles , for ever may be blessed , With what , in this our Emblem is expressed . By Studie , and by Watchfulnesse , The Jemme of Knowledge , we possesse . STVDIO ET VIGILANTIA . ILLVSTR. XVII . Book . 2 I Thinke you would be wise ; for , most men seeme To make of Knowledge very great esteeme . If such be your desires , this Emblem view ; And , marke how well the Figures , counsell you . Wee by the Bird of Athens , doe expresse , That painefull , and that usefull watchfulnesse , Which ought to bee enjoyned , unto them , Who seeke a place , in Wisdomes Academ . For , as an Owle mewes up her selfe by Day , And watcheth in the Night , to get her prey ; Ev'n so , good Students , neither must be such , As daily gad ; or nightly sleepe too much . That open-booke , on which the Owle is perch'd , Affords a Morall , worthy to be search'd : For , it informes , and , darkly doth advise , Your Watchings be not after Vanities ; ( Or , like their Wakings , who turne dayes to nights , In following their unlawfull appetites ) And , that , in keeping Home , you doe not spend Your houres in sloth , or , to some fruitlesse end . But , rather in good Studies ; and , in that , By which , true Knowledge , is arrived at . For , if your Studies , and your Wakings , bee To this intent ; you shall that Path-way see To Wisdome , and to Honour , which was found , Of them , whose Knowledge hath been most renownd . But , if your Watchings , and Retyrednesse , Be for your Lust , or , out of Sottishnesse ; You are not , what th' Athenian-Owle implies , But , what our English-Owlet signifies . When Mars , and Pallas , doe agree , Great workes , by them , effected bee . ARTE ET MARTE ILLVSTR. XVIII . Book . 2 IT prospers ever best , in all Estates , When Mars and Pallas are continuall Mates . And , those affaires but seldome luckie be , In which , these needfull Powers , doe not agree . That Common-wealth , in which , good Arts are found Without a Guard , will soone receive a wound : And , Souldiers , where good order beares no sway , Will , very quickly , rout themselves away . Moreover ▪ in our private Actions too , There must bee both a Knowledge , how to doe The worke propos'd ; and strength to finish it ; Or , wee shall profit little by our Wit. Discretion takes effect , where Vigour failes ; Where Cunning speeds not , outward-force prevailes ; And , otherwhile , the prize pertaines to neither , Till they have joyn'd their Vertues both together . Consider this ; and , as occasions are , To both of these your due respects declare . Delight not so in Arts , to purchase harmes By Negligence , or Ignorance of Armes : If Martiall-Discipline thou shalt affect ; Yet , doe not honest-Policie , neglect . Improve thy Minde , as much as e're thou may ; But foole thou not thy Bodies gifts away . The Vertues both of Body , and of Mind , Are , still , to be regarded in their kind . And , wee should neither of the two disgrace ; Nor , either of them , raise above his place : For , when these two wee value as wee ought , Great works , by their joynt power , to passe are brought . They , after suffring , shall be crown'd , In whom , a Constant-faith , is found . CONSTANTE FIDVCIA ILLVSTR. XIX . Book . 2 MArke well this Emblem ; and , observe you thence The nature of true Christian-confidence . Her Foot is fixed on a squared-Stone , Which , whether side soe're you turne it on , Stands fast ; and , is that Corner-stone , which props , And firmely knits the structure of our Hopes . Shee , alwayes , beares a Crosse ; to signifie , That , there was never any Constancie Without her Tryalls : and , that , her perfection , Shall never be attain'd , without Affliction . A Cup shee hath , moreover , in her hand ; And , by that Figure , thou mayst understand , That , shee hath draughts of Comfort , alwayes neere her , ( At ev'ry brunt ) to strengthen , and to cheare her . And , loe , her head is crown'd ; that , we may see How great , her Glories , and Rewards , will be . Here by , this Vertue 's nature may be knowne : Now , practise , how to make the same thine owne . Discourag'd be not , though thou art pursu'd With many wrongs , which cannot be eschew'd ; Nor yeeld thou to Despairing , though thou hast A Crosse ( which threatens death ) to be embrac't ; Or , though thou be compell'd to swallow up , The very dregs , of Sorrowes bitter Cup : For , whensoever griefes , or torments , paine thee , Thou hast the same Foundation to sustaine thee : The selfe same Cap of Comfort , is prepared To give thee strength , when fainting fits are feared : And , when thy time of tryall , is expired , Thou shalt obtaine the Crowne , thou hast desired . Love , a Musician is profest , And , of all Musicke , is the best . AMOR DOCET MVSICAM ILLVSTR. XX. Book . 2 IF to his thoughts my Comments have assented , By whom the following Emblem was invented , I 'le hereby teach you ( Ladies ) to discover A true-bred Cupid , from a fained Lover ; And , shew ( if you have Wooers ) which be they , That worth'est are to beare your Hearts away . As is the Boy , which , here , you pictured see , Let them be young , or let them , rather , be Of suiting-yeares ( which is instead of youth ) And , wooe you in the nakednesse , of Truth ; Not in the common and disguised Clothes , Of Mimick-gestures , Complements , and Oathes . Let them be winged with a swift Desire ; And , not with slow-affections , that will tyre . But , looke to this , as to the principall , That , Love doe make them truly Musicall : For , Love 's a good Musician ; and , will show How , every faithfull Lover may be so . Each word he speakes , will presently appeare To be melodious Raptures in your eare : Each gesture of his body , when he moves , Will seeme to play , or sing , a Song of Loves : The very lookes , and motions of his eyes , Will touch your Heart-strings , with sweet Harmonies ; And , if the Name of him , be but exprest , T' will cause a thousand quaverings in your breast . Nay , ev'n those Discords , which occasion'd are , Will make your Musicke , much the sweeter , farre . And , such a mooving Diapason strike , As none but Love , can ever play the like . Thy seeming-Lover , false will bee , And , love thy Money , more than Thee . NON TE SED NVMMOS ILLVSTR. XXI . Book . 2 WHat may the reason be , so many wed , And misse the blessings of a joyfull-Bed , But those ungodly , and improper ends , For which , this Age most Marriages intends ? Some , love plumpe-flesh ; and , those as kinde will be To any gamesome Wanton , as to thee . Some , doate on Honours ; and , all such will prize Thy Person , meerely , for thy Dignities . Some , fancy Pleasures ; and , such Flirts as they , With ev'ry Hobby-horse , will runne away . Some ( like this Couple in our Emblem , here ) Wooe hard for Wealth ; and , very kind appeare , Till they have wonne their prize : but , then they show On what their best Affections they bestow . This Wealth , is that sweet Beautie , which preferres So many to their Executioners . This , is that rare Perfection , for whose sake , The Pol●tician , doth his Marriage , make . Yea , most of those whom you shall married find , Were cousned , ( or did cousen ) in this kind ; And , for some by respects , they came together , Much more , than for the sakes , of one another . If this concernes thee , now , in any sense ; For thy instruction , take this warning hence : If thou hast err'd already , then , lament Thy passed crime , and , beare thy punishment . If thou , as yet , but tempted art to erre ; Then , let this Emblem be thy Counseller : For , I have said my mind ; which , if thou slight , Goe , and repent it , on thy wedding night . Give Credit ; but , first , well beware , Before thou trust them , who they are . FIDE SED CVI VIDE ILLVSTR. XXII . Book . 2 I Rather would ( because it seemeth just ) Deceived be , than causelesly distrust : Yet , whom I credited ; and , then , how farre ; Bee Cautions , which I thought worth heeding were : And , had not this been taught me long agone , I had been poorer , if not quite undone . That , others to such warinesse , may come , This Emblem , here , hath filled up a roome ; And , though a vulgar Figure , it may seeme , The Morall , of it , meriteth esteeme . That Seeing-Palme , ( endowed with an Eye , And handling of a Heart ) may signifie What warie Watchfulnesse , observe we must , Before we venter on a weightie Trust : And , that , to keepe our kindnesse from abuse , There is of double-diligence , an use . Mens hearts , are growne so false , that most are loath To trust each others Words , or Bands , or Oath : For , though wee had in every part an Eye , We could not search out all Hypocrisie ; Nor , by our utmost providence , perceive How many wayes , are open to deceive . Now , then ( although perhaps thou art so wise , To know already , what I would advise ) Yet may this Emblem , or this Motto , bee Instead of some Remembrancer , to thee . So , take it therefore ; And , be sure , if either This Warning , or thy Wit , ( or both together ) Can , still , secure thee from deceitfull-hearts ; Thy luck exceedeth all thy other parts . Hee , that on Earthly-things , doth trust , Dependeth , upon Smoake , and Dust . HVMANA FVMVS ILLVSTR. XXIII . Book . 2 LOrd ! what a coyle is here ! and what a puther , To save and get ? to scratch and scrape together The Rubbish of the world ? and , to acquire Those vanities , which Fancie doth desire ? What Violence is used , and what Cunning ? What nightly Watchings , and what daily Running ? What sorrowes felt ? what difficulties entred ? What losses hazarded ? what perills ventred ? And , still , how sottishly , doe wee persever ( By all the power , and meanes wee can endeaver ) To wheele our selves , in a perpetuall Round , In quest of that , which never will be found ? In Objects , here on Earth , we seeke to finde That perfect sollidnesse , which is confinde , To things in Heaven , though every day we see , What emptinesse , and faylings , in them be . To teach us better ; this , our Emblem , here , Assayes to make terrestriall things appeare The same they be , ( both to our eares and eyes ) That , wee may rightly their Condition prize . The best , which of earths best things , wee can say , Is this ; that they are Grasse , and will be Hay . The rest , may be resembled to the Smoke , ( Which doth but either blind the sight , or choke ) Or else , to that uncleanly Mushrum-ball , Which , in some Countries , wee a Puff-soyst call ; Whose out-side , is a nastie rotten skin , Containing durt , or smoking-dust , within . This is my mind ; if wrong you thinke I 've done them , Be Fooles ; and , at your perils , dote upon them . I beare , about mee , all my store ; And , yet , a King enjoyes not more . OMNIA MEA MECVM PORTO . ILLVSTR. XXIIII . Book . 2 THis Emblem is a Torteise , whose owne shell Becomes that house , where he doth rent-free dwell ; And , in what place soever hee resides , His Arched-Lodging , on his backe abides . There is , moreover , found a kind of these , That live both on the shore , and in the Seas ; For which respects , the Torteise represents That man , who in himselfe , hath full contents ; And ( by the Vertues lodging in his minde ) Can all things needfull , in all places , finde . To such a Man , what ever doth betide ; From him , his Treasures , nothing can divide . If of his outward-meanes , Theeves make a prise ; Hee , more occasion hath to exercise His inward-Riches : and , they prove a Wealth , More usefull , and lesse lyable to stealth . If , any at his harmelesse person strike ; Himselfe hee streight contracteth , Torteis-like , To make the Shell of Suffrance , his defence ; And , counts it Life , to die with Innocence . If , hee , by hunger , heat , or cold , be payn'd ; If , hee , by slaundred , sleighted , or disdayn'd ; Hee , alwayes keepes and carries , that , within him , Which may , from those things , ease and comfort , win him . When , him uncloathed , or unhous'd , you see ; His Resolutions , clothes and houses bee , That keepe him safer ; and , farre warmer too , Than Palaces , and princely Robes , can doe . God give mee wealth , that hath so little Cumber ; And , much good doo 't the World with all her Lumber . To Learning , J a love should have , Although one foot were in the Grave . TAMEN DISCAM . ILLVSTR. XXV . Book . 2 HEre , we an Aged-man described have , That hath one foot , already , in the Grave : And , if you marke it ( though the Sunne decline , And horned Cynthia doth begin to shine ) With open booke , and , with attentive eyes , Himselfe , to compasse Knowledge , he applyes : And , though that Evening , end his last of dayes , Yet , I will study , more to learne , he sayes . From this , we gather , that , while time doth last , The time of learning , never will be past ; And , that , each houre , till we our life lay downe , Still , something , touching life , is to be knowne . When he was old , wise Cato learned Greeke : But , we have aged-folkes , that are to seeke Of that , which they have much more cause to learne ; Yet , no such minde in them , wee shall discerne . For , that , which they should studie in their prime , Is , oft , deferred , till their latter time : And , then , old-age , unfit for learning , makes them , Or , else , that common dulnesse overtakes them , Which m●kes ashamed , that it should be thought , They need , like little children , to be taught . And , so , out of this world , they doe returne As wise , as in that weeke , when they were borne . God , grant me grace , to spend my life-time so , That I my duety still may seeke to know ; And , that , I never , may so farre proceed , To thinke , that I , more Knowledge , doe not need : But , in Experience , may continue growing , Till I am fill'd with fruits of pious-knowing . Good-fortune , will by those abide , In whom , True-vertue doth reside . VIRTVTI FORTVNA COMES . ILLVSTR. XXVI . Book . 2 MArke , how the Cornucopias , here , apply Their Plenties , to the Rod of Mercury ; And ( if it seeme not needlesse ) learne , to know This Hieroglyphick's meaning , ere you goe . The Sages old , by this Mercurian-wand ( Caducaeus nam'd ) were wont to understand Art , Wisedome , Vertue , and what else we finde , Reputed for endowments of the Minde . The Cornucopias , well-knowne Emblems , are , By which , great wealth , and plenties , figur'd were ; And ( if you joyne together , what they spell ) It will , to ev'ry Vnderstanding , tell , That ▪ where Internall-Graces may be found , Eternall-blessings , ever , will abound . For , this is truth , and ( though some thoughts in you Suggest , that this is , often times , untrue ) This , ever is the truth ; and , they have got Few right-form'd Vertues , who believe it not . I will confesse , true Vertue hath not ever All Common-plenties , for which most indeavour ; Nor have the Perfect'st-Vertues , those high places , Which Knowledge , Arts ( and , such as have the faces Of outward beauty ) many times , attaine ; For , these are things , which ( often ) those men gaine , That are more flesh , then spirit ; and , have need Of carnall-helpes , till higher they proceede . But , they , of whom I speake , are flowne so high , As , not to want those Toyes , for which wee crye : And , I had showne you somewhat of their store , But , that , this Page , had roome to write no more . The Gospel , thankefully imbrace ; For , God , vouchsafed us , this Grace . DEVS NOBIS HAEC OTIA FECIT . ILLVSTR. XXVII . Book . 2 THis moderne Emblem , is a mute expressing Of Gods great Mercies , in a Moderne-blessing ; And , gives me , now , just cause to sing his praise , For granting me , my being , in these dayes . The much-desired Messages of Heav'n , For which , our Fathers would their lives have giv'n , And ( in Groves , Caves , and Mountaines , once a yeare ) Were glad , with hazard of their goods , to heare ; Or , in lesse bloudy times , at their owne homes , To heare , in private , and obscured roomes . Lo ; those , those Ioyfull-tydings , we doe live Divulg'd , in every Village , to perceive ; And , that , the sounds of Gladnesse , eccho may , Through all our goodly Temples , ev'ry day . This was ( Oh God ) thy doing ; unto thee , Ascrib'd , for ever , let all Prayses bee . Prolong this Mercie , and , vouchsafe the fruit , May to thy Labour , on this Vine-yard , suit : Lest , for our fruitlesnesse , thy Light of grace , Thou , from our Golden candlesticke , displace . We doe , me thinkes , already , Lord , beginne To wantonize , and let that loathing in , Which makes thy Manna tastlesse ; And , I feare , That , of those Christians , who , more often heare , Then practise , what they know , we have too many : And , I suspect my selfe , as much as any . Oh! mend me so , that , by amending mee , Amends in others , may increased be : And , let all Graces , which thou hast bestow'd , Returne thee honour , from whom , first , they flow'd . The Bees , will in an Helmet breed ; And , Peace , doth after Warre , succeed . EX BELLO PAX ILLVSTR. XXVIII . Book . 2 WHen you have heeded , by your Eyes of sense , This Helmet , hiving of a Swarme of Bees , Consider , what may gather'd be from thence , And , what your Eye of Vnderstanding sees . That Helmet , and , those other Weapons , there , Betoken Warre ; the Honey-making , Flyes , An Emblem of a happy Kingdome , are , Injoying Peace , by painfull Industries : And , when , all these together are exprest , As in this Emblem , where the Bees , doe seeme To make their dwelling , in a Plumed-Crest , A Morall is implyed , worth esteeme . For , these inferre , mysteriously , to me , That , Peace , and Art , and Thrift , most firme abides , In those Re-publikes , where , Armes cherisht bee ; And , where , true Martiall-discipline , resides . When , of their Stings , the Bees , disarm'd , become , They , who , on others Labours , use to prey , Incourag'd are , with violence , to come , And , beare their Honey , and , their Waxe , away . So when a People , meerely , doe affect To gather Wealth ; and ( foolishly secure ) Defences necessary , quite neglect ; Their Foes , to spoyle their Land , it will allure . Long Peace , brings Warre ; and , Warre , brings Peace , againe : For , when the smart of Warfare seizeth on them , They crye , Alarme ; and , then , to fight , are faine , Vntill , their Warre , another Peace , hath wonne them ; And , out of their old rusty Helmets , then , New Bees doe swarme , and , fall to worke agen . The Heart of him , that is upright , In Heavenly-knowledge , takes delight . COR RECTV̄ INQVIRIT SCIENTIĀ . ILLVSTR. XXIX . Book . 2 THis Emblem , with some other of the rest , Are scarce , with seemly Properties , exprest , Yet , since a vulgar , and a meane Invention May yield some Fruit , and shew a good Intention ; I le , hence , as well informe your Intellects , As if these Figures had not those defects . The Booke , here shadow'd , may be said , to show The Wisdome , and Experience , which we know By Common meanes , and , by these Creatures , here , Which to be plac'd below us , may appeare . The Winged-heart , betokens those Desires , By which , the Reasonable-soule , aspires Above the Creature ; and , attempts to clime , To Mysteries , and Knowledge , more sublime : Ev'n to the Knowledge of the Three-in-one , Implyed by the Tetragrammaton . The Smokings of this Heart , may well declare Those Perturbations , which within us are , Vntill , that Heavenly wisedome , we have gain'd , Which is not , here , below , to be attain'd ; And , after which , those Hearts , that are upright , Enquire with daily studie , and delight . To me , Oh Lord , vouchsafe thou , to impart The gift of such a Rectifyed-heart . Grant me the Knowledge of Inferiour things , So farre , alone , as their Experience , brings The Knowledge , which , I ought to have of thee , And , of those Dueties , thou requir'st of mee : For , thee , Oh God , to know , and , thee to feare , Of truest Wisedome , the Perfections are . Where , Labour , wisely , is imploy'd , Deserved Glory , is injoy'd . ΕΚ ΠΟΝΟΥ ΚΛΕΟΣ . ILLVSTR. XXX . Book . 2 DOe men suppose , when Gods free-giving Hand , Doth by their Friends , or , by Inheritance , To Wealth , or Titles , raise them in the Land , That , those , to Lasting-glories , them advance ? Or , can men thinke , such Goods , or Gifts of Nature , As Nimble-apprehensions , Memory , An Able-body , or , a comely Feature ( Without improvement ) them , shall dignifie ? May Sloth , and Idlenesse , be warrantable , In us , because our Fathers have been rich ? Or , are wee , therefore , truely honourable , Because our Predecessours , have beene such ? When , nor our Fortunes , nor our naturall parts , In any measure , are improved by us , Are others bound ( as if we had deserts ) With Attributes of Honour to belye us ? No , no ; the more our Predecessours left , ( Yea , and , the more , by nature , we enjoy ) We , of the more esteeme , shall be bereft ; Because , our Talents , we doe mis-imploy . True Glory , doth on Labour , still attend ; But , without Labour , Glory we have none . She , crownes good Workmen , when their Works have end ; And , Shame , gives payment , where is nothing done . Laborious , therefore , bee ; But , lest the Spade ( which , here , doth Labour meane ) thou use in vaine , The Serpent , thereunto , be sure thou adde ; That is , Let Prudence guide thy taking paine . For , where , a wise-endeavour , shall be found , A Wreath of Glory , will inclose it round . Behold , you may , the Picture , here , Of what , keepes Man , and Childe , in feare . PVEROS CASTIGO VIROSQUE ILLVSTR. XXXI . Book . 2 THese , are the great'st Afflictions , most men have , Ev'n from their Nursing-cradle , to their Grave : Yet , both so needfull are , I cannot see , How either of them , may well spared bee . The Rod is that , which , most our Child-hood feares ; And , seemes the great'st Affliction that it beares : That , which to Man-hood , is a plague , as common ( And , more unsufferable ) is a Woman . Yet , blush not Ladies ; neither frowne , I pray , That , thus of Women , I presume to say ; Nor , number mee , as yet , among your foes ; For , I am more your friend , then you suppose : Nor smile ye Men , as if , from hence , ye had An Argument , that Woman kinde were bad . The Birch , is blamelesse ( yea , by nature , sweet , And gentle ) till , with stubborne Boyes , it meet : But , then , it smarts . So , Women , will be kinde , Vntill , with froward Husbands , they are joyn'd : And , then indeed ( perhaps ) like Birchen boughes , ( VVhich , else , had beene a trimming , to their House ) They , sometimes prove , sharpe whips , and Rods , to them , That Wisdome , and , Instruction doe contemne . A Woman , was not given for Correction ; But , rather for a furtherance to Perfection : A precious Balme of love , to cure Mans griefe ; And , of his Pleasures , to become the chiefe . If , therefore , she occasion any smart , The blame , he merits , wholly , or in part : For , like sweet Honey , she , good Stomackes , pleases ; But , paines the Body , subject to Diseases . Death's one long-Sleepe ; and , Life 's no more , But one short-Watch , an houre before . VITA MORTALIVM VIGILIA . ILLVSTR. XXXII . Book . 2 WHen , on this Child-like-figure , thou shalt looke , Which , with his Light , his Houre-glasse , and his booke , Sits , in a watching-posture , formed here ; And , when thou hast perus'd that Motto , there , On which he layes his hand ; thy selfe apply To what it counselleth ; and , learne to die , While that Light burnes , and , that short-houre doth last , Which , for this Lesson , thou obtained hast . And , in this bus'nesse , use thou no delayes ; For , if the bigger Motto truely , sayes , There is not left unto thee , one whole Watch , Thy necessary labours , to dispatch . It was no more , when first thy Life begunne ; And , many Glasses of that Watch be runne : Which thou observing , shouldst be put in minde , To husband well , the space that is behind . Endeavour honestly , whil'st thou hast light : Deferre thou not , thy Iourney , till the night ; Nor , sleepe away , in Vanities , the prime , And flowre , of thy most acceptable time . So watchfull , rather , and , so carefull be , That , whensoere the Bridegroome summons thee ; And , when thy Lord returnes , unlookt for , home ; Thou mayst , a Partner , in their joyes , become . And , oh my God! so warie , and so wise , Let me be made ; that , this , which I advise To other men ( and really have thought ) May , still , in practice , by my selfe , be brought : And , helpe , and pardon me , when I transgresse , Through humane frailtie , or , forgetfulnesse . What ever God did fore-decree , Shall , without faile , fulfilled be . MANET IMMVTABILE FATVM . ILLVSTR. XXXIII . Book . 2 ME thinkes , that Fate , which God weighs forth to all , I , by the Figure of this Even-Skale , May partly show ; and , let my Reader , see The state , of an Immutable-decree ; And , how it differs , from those Destinies , Which carnall understandings , doe devise . For , this implies , that ev'ry thing , to-come , Was , by a steady , and , by equall doome , Weigh'd out , by Providence ; and , that , by Grace , Each thing , each person , ev'ry time , and place , Had thereunto , a powre , and portion given , So proper to their nature ( and , so even To that just measure , which , aright became The Workings , and , the being , of the same ) As , best might helpe the furthering of that end , Which , God's eternall wisedome , doth intend . And , though , I dare not be so bold , as they , Who , of God's Closer , seeme to keep the Key ; ( And , things , for absolute Decrees , declare , Which , either false , or , but Contingents are ) Yet , in his Will-reveal'd , my Reason , sees Thus much , of his Immutable-decrees : That , him , a Doome-eternall , reprobateth , Who scorneth Mercie ; or , Instruction hateth , Without Repenting : And , that , whensoever , A Sinner , true amendment , shall indeavour ; Bewaile his Wickednesse , and , call for grace ; There shall be , for Compassion , time , and place . And , this , I hold , a branch of that Decree , Which , Men may say , shall never changed be . My Fortune , I had rather beare ; Then come , where greater perills are . DETERIVS FORMIDO . ILLVSTR. XXXIV . Book . 2 MArke well this Caged-fowle ; and , thereby , see , What , thy estate , may , peradventure , be . She , wants her freedome ; so , perhaps , dost thou , Some freedomes lacke , which , are desired , now ; And , though , thy Body be not so confin'd ; Art straitned , from some liberty of Minde . The Bird in thrall , the more contented lyes , Because , the Hawke , so neere her , she espyes ; And , though , the Cage were open , more would feare , To venture out , then to continue there : So , if thou couldst perceive , what Birds of prey , Are hov'ring round about thee , every day , To seize thy Soule ( when she abroad shall goe , To take the Freedome , she desireth so ) Thou , farre more fearefull , wouldst of them , become , Then thou art , now , of what thou flyest from . Not Precepts , but Experience , thus hath taught me ; Which , to such resolutions , now have brought me , That , whatsoever mischiefes others doe me , I make them yield some true Contentments to me ; And , seldome struggle from them , till I see , That , smother-fortunes will securer be . What spight soere my Foes , to me , can doe , I laugh thereat , within an houre or two : For , though the World , and I , at first , believe , My Suffrings , give me cause enough to grieve ; Yet , afterward , I finde ( the more to glad me ) That , better Fortunes , might farre worse have made me . By some young Devills , though , I scratched am , Yet , I am hopefull , I shall scape their Dam. The more contrary Windes doe blow , The greater Vertues praise will grow . ADVERSIS CLARIVS ARDET . ILLVSTR. XXXV . Book . 2 OBserve the nature of that Fiery-flame , Which on the Mountaines top so brightly showes ; The Windes from every quarter , blow the same , Yea , and to blow it out , their fury blowes ; But , lo ; the more they storme , the more it shineth ; At every Blast , the Flame ascendeth higher ; And , till the Fuells want , that rage confineth , It , will be , still , a great , and glorious Fire . Thus fares the man , whom Vertue , Beacon-like , Hath fixt upon the Hills of Eminence , At him , the Tempests of mad Envie strike , And , rage against his Piles of Innocence ; But , still , the more they wrong him , and the more They seeke to keepe his worth from being knowne , They , daily , make it greater , then before ; And , cause his Fame , the farther to be blowne . When , therefore , no selfe-doting Arrogance , But , Vertues cover'd with a modest vaile , Breake through obscurity , and , thee advance To place , where Envie shall thy worth assaile ; Discourage not thy selfe : but , stand the shockes Of wrath , and fury . Let them snarle and bite ; Pursue thee , with Detraction , Slanders , Mockes , And , all the venom'd Engines of Despight , Thou art above their malice ; and , the blaze Of thy Caelestiall-fire , shall shine so cleare , That , their besotted soules , thou shalt amaze ; And , make thy Splendours , to their shame , appeare . If this be all , that Envies rage can doe , Lord , give me Vertues , though I suffer too . Even as the Smoke doth passe away ; So , shall all Worldly-pompe decay . SIC TRANSIT GLORIA MUNDI . ILLVSTR. XXXVI . Book . 2 SOme better Arguments , then yet I see , I must perceive ; and , better causes , why , To those gay things , I should addicted bee , To which , the Vulgar their Affections tye . I have consider'd , Scepters , Miters , Crownes , With each appurtenance to them belonging ; My heart , hath search'd their Glories , and Renownes ; And , all the pleasant things about them thronging : My Soule , hath truely weigh'd , and , tooke the measure , Of Riches ( which the most have so desired ) I have distill'd the Quintessence of Pleasure , And , seene those Objects , that are most admired . I , likewise feele all Passions , and Affections , That helpe to cheat the Reason , and perswade That those poore Vanities , have some perfections , Whereby their Owners , happy might be made . Yet , when that I have rouz'd my Vnderstanding , And cleans'd my Heart from some of that Corruption , Which hinders in me Reasons free commanding , And , shewes , things , without vailes , or interruption ; Then , they , me thinkes , as fruitlesse doe appeare , As Bubbles ( wherewithall young-children play ) Or , as the Smoke , which , in our Emblem , here , Now , makes a show , and , straight , consumes away . Be pleas'd , Oh God , my value may be such Of every Outward-blessing , here below , That , I may neither love them overmuch , Nor underprise the Gifts , thou shalt bestow : But , know the use , of all these fading Smokes ; And , be refresht , by that , which others chokes . Death , is unable to divide Their Hearts , whose Hands True-love hath tyde . IVSQVE A LA MORT ILLVSTR. XXXVII . Book . 2 UPon an Altar , in this Emblem , stands A Burning-heart ; and , therewithall , you see Beneath Deaths-head , a paire of Loving-hands , Which , close , and fast-united , seeme to be . These moderne Hieroglyphickes ( vulgarly Thus bundled up together ) may afford Good-meanings , with as much Propriety , As best , with common Iudgements , will accord . It may imply , that , when both Hand and Heart , By sympathizing dearenesse are invited , To meet each others nat'rall Counterpart , And , are by sacred Ordinance united : They then have entred that strict Obligation , By which they , firmely , ev'ry way are ty'd ; And , without meanes ( or thought of separation ) Should in that Vnion , till their Deaths , abide ; This , therefore , minde thou , whatsoere thou be ( Whose Marriage-ring , this Covenant , hath sealed ) For , though , thy Faith's infringement , none can see , Thy secret fault , shall one day , be revealed . And , thou that art at liberty , take heed , Lest thou ( as over great a number doe ) Of thine owne person , make a Privy-deed , And , afterwards , deny thy doing so . For , though there be , nor Church , nor Chappell , nigh thee ( Nor outward witnesses of what is done ) A Power-invisible doth alwayes eye thee ; And , thy pretended Love , so lookes upon , That , if thou be not , till thy dying , true ; Thy Falsehood , till thy dying , thou shalt rue . False Weights , with Measures false eschew , And , give to ev'ry man , their Due . SVVM CVIQVE TRIBVE ILLVSTR. XXXVIII . Book . 2 FOrth of a Cloud ( with Scale and Rule ) extended An Arme ( for this next Emblem ) doth appeare ; Which hath to us in silent-showes , commended , A Vertue , that is often wanting , here . The World , is very studious of Deceipts ; And , he is judged wisest , who deceives . False-measures , and , Adulterated-weights , Of many dues , the needy-man bereaves . Ev'n Weights to fell , and , other Weights to buy ( Two sorts of weights ) in practice are , with some ; And , both of these , they often falsifie , That , they to great , and suddaine-wealth , may come . But , Conscience make of raysing your estates , By such a base , and such a wicked way : For , this Injustice , God expressely hates ; And , brings , at last , such thrivers to decay . By Weight and measure , He on all bestowes The Portions due ; That , Weight and Measure , then , Which Man to God , or to his Neighbour owes , Should , justly , be returned backe agen . Give ev'ry one , in ev'ry thing his owne : Give honour , where an honour shall be due ; Where you are loved , let your love be showne ; And , yield them succours , who have succour'd you . Give to thy Children , breeding and Corrections ; Thy Charities , ev'n to thy Foes extend : Give to thy Wife , the best of thy Affections ; To God , thy selfe , and , all thou hast , commend : And , lest thou faile , Remember who hath sayd , Such measure , as thou giv'st , shall be repay'd . He needs not feare , what spight can doe , Whom Vertue friends , and Fortune , too . IN VIRTVTE ET FORTVNA . ILLVSTR. XXXIX . Book . 2 WHen , in this Emblem here , observe you shall An Eaglet , perched , on a Winged-ball Advanced on an Altar ; and , have ey'd The Snakes , assayling him , on ev'ry side : Me thinkes , by that , you straight should apprehend Their state , whom Wealth , and Vertue , doe befriend . My Iudgement , by that Altar-stone , conceives The sollidnesse , which , true Religion gives ; And , that fast-grounded goodnesse , which , we see , In grave , and sound Morality , to be . The Flying-ball , doth , very well , expresse All Outward-blessings , and , their ficklenesse . Our Eaglet , meaneth such Contemplatives , As , in this world , doe passe away their lives , By so possessing that which they have got , As if they car'd not , though , they had it not . The Snakes , may well resemble those , among them , Who , meerely out of envie , seeke to wrong them ; And , all these Figures ( thus together layd ) Doe speake to me , as if these words , they sayd : That man , who builds upon the best foundation , ( And spreads the widest wings of Contemplation ) Whil'st , in the flesh , he bides , will need some props Of earthly-fortunes , to support his hopes : And , other-while , those things , may meanes become , The stings of Envie , to secure him from . And , hence , I learne ; that , such , as will abide , Against all Envie , strongly fortify'd , Must joyne , great Vertues , and great Wealth , together . God helpe us , then , poore-soules , who scarce have either ! Time , is a Fading-flowre , that 's found Within Eternities wide round . ΑΙΩΝΙΟΝ ΚΑΙ ΠΡΟΣ ΚΑΙΡΟΝ . ILLVSTR. XL. Book . 2 FIve Termes , there be , which five , I doe apply To all , that was , and is , and , shall be done . The first , and last , is that ETERNITIE , Which , neither shall have End , nor , was begunne . BEGINNING , is the next ; which , is a space ( Or moment rather ) scarce imaginarie , Made , when the first Materiall , formed was ; And , then , forbidden , longer time to tarry . TIME entred , when , BEGINNING had an Ending , And , is a Progresse , all the workes of Nature , Within the circuit of it , comprehending , Ev'n till the period , of the Outward-creature . END , is the fourth , of those five Termes I meane ; ( As briefe , as was Beginning ) and , ordayned , To set the last of moments , to that Scaene , Which , on this Worlds wide Stage , is entertayned . The fifth , we EVERLASTING , fitly , call ; For , though , it once begunne , yet , shall it never Admit , of any future-end , at all ; But , be extended onward , still , for ever . The knowledge of these Termes , and of what actions , To each of them belongs , would set an end , To many Controversies , and Distractions , Which doe so many trouble , and offend . TIME'S nature , by the Fading-flowre , appeares ; Which , is a Type , of Transitory things : The Circled-snake , ETERNITIE declares ; Within whose Round , each fading Creature , springs . Some Riddles more , to utter , I intended , But , lo ; a sudden stop , my words have ended . When great Attempts are undergone , Ioyne Strength and Wisedome , both in one . VIRIBVS IVNGENDA SAPIENTIA . ILLVSTR. XLI . Book . 2 IF ( Reader ) thou desirous be to know What by the Centaure , seemeth here intended ; What , also , by the Snake , and , by the Bowe , Which in his hand , he beareth alway bended : Learne , that this halfe-a man , and halfe-a horse , Is ancient Hieroglyphicke , teaching thee , That , Wisedome should be joyn'd with outward force , If prosperous , we desire our workes to be . His Vpper-part , the shape of Man , doth beare , To teach , that , Reason must become our guide . The hinder-parts , a Horses Members are ; To shew , that we must , also , strength provide : The Serpent , and the Bowe , doth signifie The same ( or matter to the same effect ) And , by two Types , one Morall to implie , Is doubled a fore-warning of neglect . When Knowledge wanteth Power , despis'd we grow , And , know but how to aggravate our paine : Great strength , will worke it owne sad overthrow , Vnlesse , it guided be , with Wisedomes reine . Therefore , Oh God , vouchsafe thou so to marry The gifts of Soule and Body , both , in me , That , I may still have all things necessary , To worke , as I commanded am , by thee . And , let me not possesse them , Lord , alone , But , also , know their vse ; and , so well know it , That , I may doe each duety to be done ; And , with upright Intentions , alwayes doe it . If this be more , then , yet , obtaine I may , My will accept thou , for the deed , I pray . The Ground brings forth all needfull , things ; But , from the Sunne , this vertue springs . SOLVM A SOLE ILLVSTR. XLII . Book . 2 WE doe acknowledge ( as this Emblem showes ) That Fruits and Flowres , and many pleasant-things , From out the Ground , in ev'ry season growes ; And , that unto their being , helpe it brings . Yet , of it selfe , the Ground , we know is dull , And , but a Willing-patient , whereupon The Sunne , with Beames , and Vertues wonderfull , Prepareth , and effecteth , what is done . We , likewise , doe acknowledge , that our eyes Indowed are with faculties of Seeing , And , with some other nat'rall properties , Which are as much our owne , as is our Being . However , till the Sunne imparts his light , We finde , that we in darkenesse doe remaine , Obscured in an everlasting night ; And , boast our Seeing-faculties , in vaine . So , we , by nature , have some nat'rall powers : But , Grace , must those abilities of ours First move ; and , guide them , still , in moving , thus , To worke with God , when God shall worke on us : For , God so workes , that , no man he procures Against his nature , ought to chuse , or shun : But , by his holy-Spirit , him allures ; And , with sweet mildnesse , proveth ev'ry one . The Sunne is faultlesse of it , when the birth Of some bad Field , is nothing else but Weeds : For , by the selfe-same Sun shine , fruitfull Earth Beares pleasant Crops , and plentifully breeds . Thus , from our selves , our Vices have increase , Our Vertues , from the Sunne of Righteousnesse . No passage can divert the Course , Of Pegasus , the Muses Horse . RECTO CVRSV ILLVSTR. XLIII . Book . 2 This is the Poets-horse ; a Palfray , SIRS , ( That may be ridden , without rod or spurres ) Abroad , more famous then Bucephalus , Though , not so knowne , as Banks his horse , with us ; Or some of those fleet-horses , which of late , Have runne their Masters , out of their estate . For , those , and Hobby-horses , best befit The note , and practice of their moderne wit , Who , what this Horse might meane , no knowledge had , Vntill , a Taverne-signe , they saw it made . Yet , this old Emblem ( worthy veneration ) Doth figure out , that winged-contemplation , On which the Learned mount their best Invention , And , climbe the Hills of highest Apprehension . This is the nimble Gennet , which doth carry , Their Fancie , thorow Worlds imaginary ; And , by Ideas feigned , shewes them there , The nature of those Truths , that reall are . By meanes of this , our Soules doe come to know A thousand secrets , in the Deeps below ; Things , here on Earth , and , things above the Skyes , On which , we never fixed , yet , our eyes . No thorny , miery , steepe , nor craggy place , Can interrupt this Courser , in his race : For , that , which others , in their passage troubles , Augments his courage , and his vigour doubles . Thus , fares the Minde , infus'd with brave desires ; It flies through Darkenesse , Dangers , Flouds , and Fires : And , in despight of what her ayme resisteth : Pursues her hopes , and takes the way she listeth . The Husbandman , doth sow the Seeds ; And , then , on Hope , till Harvest , feeds . SPES ALIT AGRICOLAS ILLVSTR. XLIV . Book . 2 THe painfull Husbandman , with sweaty browes , Consumes in labour many a weary day : To breake the stubborne earth , he digs and ploughes , And , then , the Corne , he scatters on the clay : When that is done , he harrowes in the Seeds , And , by a well-cleans'd Furrow , layes it drye : He , frees it from the Wormes , the Moles , the Weeds ; He , on the Fences , also hath an eye . And , though he see the chilling Winter , bring Snowes , Flouds , and Frosts , his Labours to annoy ; Though blasting-windes doe nip them in the Spring , And , Summers Meldewes , threaten to destroy : Yea , though not onely Dayes , but Weekes , they are ( Nay , many Weekes , and , many Moneths beside ) In which he must with payne , prolong his care , Yet , constant in his hopes he doth abide . For this respect , HOPE'S Emblem , here , you see Attends the Plough , that men beholding it , May be instructed , or else minded be , What Hopes , continuing Labours , will befit . Though , long thou toyled hast , and , long attended About such workings as are necessary ; And , oftentimes , ere fully they are ended , Shalt finde thy paines in danger to miscarry : Yet , be not out of hope , nor quite dejected : For , buryed Seeds will sprout when Winter 's gone ; Vnlikelier things are many times effected ; And , God brings helpe , when men their best have done . Yea , they that in Good-workes their life imploy ; Although , they sowe in teares , shall reape in joy . Things , to their best perfection come , Not all at once ▪ but , some and some POCO A POCO . ILLVSTR. XLV . Book . 2 WHen , thou shalt visit , in the Moneth of May , A costly Garden , in her best array ; And , view the well-grown Trees , the wel-trimm'd Bowers , The Beds of Herbs , the knots of pleasant flowers , With all the deckings , and the fine devices , Perteyning to those earthly Paradises , Thou canst not well suppose , one day , or two , Did finish all , which had beene , there , to doe . Nor dost thou , when young Plants , or new-sowne Lands , Doe thirst for needfull Watrings , from thy hands , By Flood-gates , let whole Ponds amongst them come ; But , them besprinklest , rather , some and some ; Lest else , thou marre the Flowres , or chill the Seed , Or drowne the Saplings , which did moysture need . Let this experiment , which , to thy thought , May by this Emblem , now perhaps , be brought , Perswade thee to consider , that , no actions , Can come , but by degrees , to their perfections ; And , teach thee , to allot , for every thing , That leisurely-proceeding , which may bring The ripenesse , and fulnesse , thou expectest : And , though thy Hopes , but slowly thou effectest , Discourage not thy selfe ; since , oft they prove Most prosperous actions , which at leisure move . By many drops , is made a mighty showre ; And many minutes finish up an houre : By little , and by little , we possesse Assurance of the greatest Happinesse . And , oft , by too much haste , and too much cost , Great Wealth , g●eat Honours , and , great Hopes , are lost . Affliction , doth to many adde More value , then , before , they had . TRIBVLATIO DITAT ILLVSTR. XLVI . Book . 2 THough I am somewhat soberer to day , I have been ( I confesse ) as mad as they , Who think those men , that large Possessions have , Gay Clothes , fine Furnitures , and Houses brave , Are those ( nay more , that they alone are those ) On whom , the stile of Rich , we should impose . But , having , by experience , understood His words , who sayd , his troubles did him good , I , now perceive , the Wordly-rich are poore , Vnlesse of Sorrowes , also , they have store . Till from the Straw , the Flaile , the Corne doth beat ; Vntill the Chaffe , be purged from the Wheat , Yea , till the Mill , the Graines in pieces teare , The richnesse of the Flowre , will scarce appeare . So , till mens persons great Afflictions touch ( If worth be found ) their worth is not so much , Because , like Wheat , in Straw , they have not , yet , That value , which in threshing , they may get . For , till the bruising Flailes of GOD'S Corrections , Have threshed out of us our vaine Affections ; Till those Corruptions , which doe misbecome us , Are by thy Sacred-spirit , winnowed from us ; Vntill , from us , the straw of Wordly-treasures ; Till all the dusty Chaffe of empty Pleasures ; Yea , till his Flaile , upon us , he doth lay , To thresh the huske of this our Flesh away ; And , leave the Soule uncover'd ; nay , yet more , Till God shall make , our very Spirit poore ; We shall not up to highest Wealth aspire : But , then we shall ; and , that is my desire . Though Fortune , hath a powerfull Name , Yet , Vertue overcomes the same . VICTRIX FORTVNAE SAPIENTIA . ILLVSTR. XLVII . Book . 2 A Snake , ( which was by wise Antiquitie Much us'd , the type of Prudencie to be ) Hemmes in a Winged-ball , which doth imply , That Fickle-fortune , from which , none are free . Above this Ball , the Snake advanceth too , The Laurell , and the Sword ; which , Emblems are , Whereby our Authour maketh much adoe , A Conquest over Fortune , to declare . And , well enough this purpose it befits , If ( Reader ) any one of those thou be , Whose Fortunes must be mended by their Wits ; And , it affords instructions fit for thee : For , hence , thou mayst collect , that , no estate Can , by Misfortunes means , become so bad , But , Prudence ( who is Mistresse over Fate ) May rule it so , that , good it might be made . Though Fortunes outlawes , on thy Riches prey , By Wisd●me , there is meanes , of getting more ; And , ev'ry rub that 's placed in thy way , Shall make thee walke more safely , then before . Nor Poverty , nor Paynes , nor Spightfulnesse , Nor other , Mischiefes , that Mischance can doe thee , Shall bring thee any sorrow or distresse , Which will not be , at last , advantage to thee . Lord , give me such a Prudence : for my Fortune Puts many foyles , and cruell thrusts upon me : Thy helpe , long since , it made me to importune ; And , thou didst grant it , or she had undone me . Still , daigne me thy assistance , Lord , and , than , Let all Misfortunes , doe the worst they can . A Life , with good-repute , I le have , Or , winne an honourable Grave . AVT MORS AVT VITA DECORA ILLVSTR. XLVIII . Book . 2 IN this our Emblem , you shall finde exprest A Man , incountring with a Salvage-beast ; And , he resolveth ( as his Motto sayes ) To live with honour ; or , to dye with praise . I like the Resolution , and the Deed , In which , this Figure teacheth to proceed . For , us , me thinkes , it counselleth , to doe , An act , which all men are oblig'd unto . That ugly Bore ( wherewith the man in strife Here seemes to be ) doth meane a Swinish-life , And , all those beastly Vices , that assay To root becomming Vertues quite away ; Those Vices , which not onely marre our features , But , also , ruinate our manly natures . The harmefull fury , of this raging Bore , Oppose couragiously , lest more and more , It get within you ; and , at last , appeare More prevalent , then your defences are . It is a large-growne Pig , of that wilde Swine , Which , ev'ry day , attempts to undermine Our Safeties Fort : T was he , which long agoe , Did seeke the Holy-Vineyards overthrow : And , if we charge him not with all our power , The Sire , or hee , will enter and devoure . But , what 's our strength , O Lord ! or , what are wee In such a Combate , without ayde from thee ? Oh , come to helpe us , therefore , in this Fight ; And , let us be inabled in thy might : So , we shall both in life-time , Conquests have ; And , be victorious , also , in the Grave . Shee shall increase in glory , still , Vntill her light , the world , doth fill . DONEC TOTV̄ IMPLEAT ORBĒ . ILLVSTR. XLIX . Book . 2 WHat in this Emblem , that mans meanings were , Who made it first , I neither know nor care ; For , whatsoere , he purposed , or thought , To serve my purpose , now it shall be taught ; Who , many times , before this Taske is ended , Must picke out Moralls , where was none intended . This knot of Moones ( or Crescents ) crowned thus , Illustrate may a Mystery to us , Of pious use ( and , peradventure , such , As f●om old Hieroglyphicks , er●es not much ) Old-times , upon the Moone , three names b●stow'd ; Because , three diverse wayes , her selfe she show'd : And , in the sacred-bookes , it may be showne , That holy-Church , was figur'd by the Moone . Then , these three Moones in one , may intimate The holy-Churches threefold blest estate . The Moone , still , biding in our Hemisphaere , May typisie the Church , consisting , here , Of m●n , yet living : when she shewes her light Among●● here , in portions of the night ; The Church it figures , as consist she may Of them , whose bodies in the Grave doe stay ; And , whose blest spirits , are ascended thither , Where Soule and Body meet , at last , together . 〈◊〉 , when the Moone is hidden from our eyes , The Church-triumphant , then , she signifies ; Which , is a Cres●ent yet , that , some , and some , Must grow , till all her puts together come : And , then , this Moone shall beames , at full , display ; LORD , hasten this great Coronation-day . True Vertue is a Coat of Maile , ' Gainst which , no Weapons can prevaile . VIRTVS LORICA FIDELIS ILLVSTR. L. Book . 2 LOrd , what a coyle men keepe , and , with what eare Their Pistolls , and , their Swords doe they prepare , To be in readinesse ? and , how they load Themselves with Irons , when they ride abroad ? How wise and wary too , can they become , To fortifie their persons up at home , With lockes , and barres ? and such domestick-Armes , As may secure their bodies , there , from harmes ? However , when all 's done , we see , their foes Breake in , sometimes , and worke their overthrowes . For , though ( about themselves , with Cable-quoiles , They could inclose a hundred thousand miles ) The gunshot of a slanderous tongue , may smite , Their Fame quite through it , to the very White . Yea , more ( though , there , from others , they were free ) They wounded , by themselves , to death might be , Except their Innocence , more guards them , than The strength of twenty royall Armies , can . If , therefore , thou thy Spoylers , wilt beguile , Thou must be armed , like this Crocodile ; Ev'n with such nat'rall Armour ( ev'ry day ) As no man can bestowe , or take away : For , spitefull Malice , at one time or other , Will pierce all borrowed Armours , put together . Without , let Patience durifie thy Skin ; Let Innocencie , line thy heart within ; Let constant Fortitude , unite them so , That , they may breake the force of ev'ry blow : And , when thou thus art arm'd , if ill thou speed ; Let me sustaine the Mischiefe , in thy steed . Finis Libri secundi . THE SECOND LOTTERIE . 1 SOme friends , and foes , of thine , there be , That make a wondring-stocke of thee ; Some other over-much , of late , To thy dishonour boldly prate , And , peradventure , to thy face , E're long , they 'l doe thee some disgrace : Thine Emblem , therefore , doth advise That thou should'st make them no replies ; And showes that silent-patience , than Shall stead thee more then Answers can . 2 By such as know you , it is thought , That , you are better fed then taught : And , that , it might augment your wit , If you were sometimes hunger-bit . That Emblem , which by Lot you drew , To this effect doth somewhat shew : But 't will goe hard , when you are faine , To feed your Bowells , by your Braine . 3 Perhaps you may be one of those , Whom , from the Church , an Organ blowes ; Or , peradventure , one of them , Who doth all melody contemne : Or , one , whose life is yet untaught , How into tune it should be brought . If so , your Lot , to you hath sent An Emblem , not impertinent . 4 God blesse thee , whosoere thou art , And , give thee still an honest heart : For , by the fortune of thy Lot , That Sword , and Halter , thou hast got , Which threatens death , with much disgrace ; Or , promises the Hang-mans's place . But , be not griev'd ; for , now and than , The Gallowes makes an honest man ; And , some , who scape an outward curse , Both in their lives and deaths are worse , M 5 Thou would'st be loth , we should suspect , Thou didst not well thy King affect ; Or , that , thou should'st be so ingrate , To sleight the welfare of the State : Ye● , thou , perchance , art one of those , Who discord through the Kingdome sowes . W● know not , but if such thou be , Marke , what thine Emblem teaches thee . 6 In you , a naturall desire Beginnes to blow Affection's fire ; But , by discretion , guide the blast , Lest , it consume you , at the last ; Or , by the fury of the same , Blow out some necessary Flame . Yea , that , which doth your Profit breed , May harme you , if you take not heed . 7 Be carefull , what you goe about ; For , by this Lot , there may be doubt , That you , some wickednesse intend , Which will undoe you , in the end . If you have done the deed , repent : If purpos'd ill , the same prevent . Else , though in jest , this Counsell came , In earnest , you may rue the same . 8 Thou art afflicted ; or , ere long Shalt sing some lamentable Song : And , of those troubles , take some share , Which , thou art very loth to beare . But , be not overmuch dismayd , Nor pine , what ere on thee be layd , For , comfort shall thy joy restore , And , make thee gladder , then before . 9 If this thy Chance hath done thee right , Thou art , or hast beene apt to fight ; And , wilt upon occasion small , Beginne , sometimes , a needlesse brawle . To shew thee , therefore , thy defect ; Or , that thy folly may be check't , And , fit thy minde for better things , Thine Emblem , some good counsell brings . 10 What thing soere thou undertak'st , Thou seldome good conclusion mak'st ; For , still , when thou hast ought to doe , Thou art too hasty , or too slow ; And , from that equall temper stray'st , By which , thy worke effect thou mayst . To mend this fault thou counsell'd art , Be wiser , therefore , then thou wert . 11 Thou hast in publicke lived long , And , over freely us'd thy tongue ; But , if thy safety thou desire , Be silent , and , thy selfe retire . And , if thou wilt not be undone , Poss●sse thy joyes , and hopes , alone : For , they , that will from harmes be free , Mu●● silent , and obscured , bee . 12 Thy Fortune , thou dost long to heare , And , what thy Constellations are : But , why should'st thou desire to know , What things , the Planets doe foreshow ; Seeke , rather . Wisedome to procure , And , how , all Fortunes to indure : So , thou shalt gaine a blest estate , And , be the Master of thy Fate . 13 Thou , seem'st to have great store of friends , But , they affect thee , for th●ir ends . There i● , in those , but little trust , Who love , for profit , mirth , or lust . L●arne , therfore , when , thou mayst be sure , Thy Friend's affection will indure ; And , that this Knowledge may be got , Good notice take thou of thy Lot. 14 It is conceiv'd , that meanes thou hast , O● , might'st have had good meanes , at least , T● b●ing those matters to eff●ct , Watch thou dost carelesly neglect ; And , good for many might'st have done , Who yet , hast pleasur'd few , or none . If this b● true , thy Lot peruse , And , God's good gifts , no more abuse . 15 Religious thou would'st faine be deem'd , And , such , to many thou hast seem'd : But , to this matter more there goes , Then zealous lookes , and formall showes . Looke , therefore , that thy heart be true , What e're thou s●eme in outward view . And , if God's favour thou would'st have , Observe what Off'rings , he doth crave . 16 That Emblem , which this Lot will bring , Concernes the honour of a King : How , therefore , thee it may conc●rne , By thy discretion seeke to learne . Perhaps , the Royall powre hath seem'd To thee , not so to be esteem'd , As well it merits , to be priz'd . If so , now better be advis'd . 17 Both learn'd , and wise , thou would'st become , ( Else thou hast much dece●ved some ) But , if ●hy hopes thou wilt effect , Thou mu●● not likely meanes neglect ; And , what the likelyest meanes may bee , Thine Emblem hath advised thee : For , by a Fowle , that 's blockish thought , Good counsell may to thee be taught . 18 If , to preferment thou wilt rise , Thou must not Arts , nor Armes , despise ; Nor so in one of these delight , That , thou the other , wholly sleight . Nor , to thy Body be inclin'd , So much , as to neglect thy Minde . This , by thine Emblem , thou mayst learne ; And , much thy good it may concerne . 19 Thy fortunes have appeared bad ; For , many suff●rings thou hast had : And tryalls too , as yet made knowne To no mans knowledge , but thine owne . But , let nor losse , nor fame , nor smart , From constant hopes remove thy heart : And , as thine Emblem doth foreshew , A good conclusion will insue . W 20 Your Lot informeth how to know Where , best your Love you may bestow : And , by the same it may appeare What Musicke most affects your eare . Denye it not ; for ( by your leave ) Wee by your lookes , your heart perceive . And , this perhaps you 'l thinke upon ( To purpose ) when you are alone . 21 This Lot may make us all suspect , That some wrong object you affect ; And , that , where dearenesse you pretend , It is not for the noblest end . What mischiefe from such falshood flowes , Your Emblem very truely showes ; And , may more happy make your Fate , If counsell be not come too late . 22 To trust on others , thou art apt ; And , hast already beene intrapt ; Or , may'st er'e long be much deceiv'd By some , whom thou hast well believ'd . Be heedfull , therfore , of thy Lot ; And , let it never be forgot : So , though some hazzard thou mayst run , Yet , thou shalt never be undone . 23 It seemes thou tak'st too great a care For things , that vaine , and fading are ; Or else , dost overp●ise them so , As if all blisse from them did flowe . That , therefore , thou mayst view their worth , In Hieroglyphicke shaddow'd forth , Thy Lot befriends thee : marke the same , And , be in this , no more to blame . 24 Though some , should thee , for one , mistake , Whose wealth is all upon his backe , If what thou hast , bee all thine owne , God , hath enough on thee bestowne . A Princes ransome , wee may b●are , In Iewells , which most p●ecieu are ; And , yet , to many men may seeme , To carry nothing worth esteeme . Therefore , though small thy sub●●ance be , Thine Emblem , somewhat comforts , the● 25 ●y this your Emblem , wee discerne , That , you are yet of age to learne ; And , that , when el●er you shall grow , There , will be more for you to know : Presume n●t , therefore of your wit , But , strive that you may better it . For , of your age , we many view , That , farre more wisedome have , then you . 26 By thy complaints , it hath appear'd , Thou think'st thy Vertues want reward ; And , that , if they their merit had , Thou rich and nobler should'st be made . To drive thee from that partiall t●●ught , Thou , by an Emblem , shalt be taught , That , where true Vertue may be found , The truest wealth will still abound . 27 By this thy Lot , thou dost appeare To be of those , who love to heare The Preacher's voyce ; or , else of them , That undervalue , or contemne Those dayly showres of wholsome words , Which God , in these our times , affords . Now , which soere of these thou bee , Thine Emblem , something , teaches thee . 28 Thou deal'st , when thee thy foe offends , As if , you never should be friends . In peace , thou so secure dost grow , As if , thou could'st not have a foe . How , therefore , Peace and Warre pursues Each other , this thine Emblem shewes , That , thou mayst learne , in ev'ry tide , For future chances , to provide . 29 What e're thou art in outward shew , Thy Heart is ever very true , And , to those Knowledges aspires , Which every prudent Soule desires : Yet , be not proud that thou hast got This testimonie , by thy Lot. But , view thine Emblem , and endeaver In search of Knowledge to persever . 30 If Glory , thou desire to get , Thy Wits , thou must on working set ; And , labour unto Prudence adde , Before true Honor will be had : For , what thy Friends , or Parents brought , To make thee famous , profits nought ; But , rather will procure thy shame , Vnlesse , thou shalt improove the same . M 31 The time hath beene , that of the Rod , Thou wert more fearefull , then of God ; But , now unlesse thou prudent grow , More cause thou hast to feare a shrowe ; For , from the Rod , now thou art free , A Woman , shall thy torment be . At her , yet doe not thou repine , For , all the fault is onely thine . 32 It seemes , thy Time thou dost mispend : To warne thee , therefore of thine end ; To shew , how short thy Life will be ; And , with what speed it flyes from thee ; This Lot was drawne : and , may advize , That , thou thy time shouldst better prize . Which , if accordingly thou doe , This , will be sport , and profit too . 33 It may be , thou art one of those , Who , dost not all aright suppose , of Gods Decrees ; or , of the state Of an inevitable Fate . That , therefore , so thou maist beleeve , ( And , of these Mysteries conceive ) As thou art bound ; this Lot befell . Peruse , and minde thine Embleme well . 34 Thou , at thy Fortune , hast repin'd , And , seem'st imprisond in thy minde , Because thou art not straight releast From those things which have thee opprest . To thee , a Lot is therefore sent , To qualifie thy discontent , By shewing , that thy present Fate Preserves thee , from a worse estate . 35 Thy Vertues and thy Worth are such , That , many doe envie thee much ; And , they that hate thee , take delight To doe thee mischiefe and despight . But , heart assume , and follow on The course that thou hast well begunne ; For , all their spight shall doe no more , But , make thee greater then before . 36 In outward pompe , thy pleasures are ; Thy hope of blisse is placed there ; And , thou this folly wilt not leave , Till , all content , it shall bereave , Vnlesse , thou timely come to see How vaine , all earthly Glories bee . An Emblem , therefore , thou hast gain'd , By which , this Knowledge i● obtain'd . 37 It may be feared , that thou hast In publicke , or in private , past Some promise , or else made some vow , That 's broke , or else indanger'd , now . If so ; this Lot is come , in time , To mend , or to prevent this crime ; And , shew what should by them be done , 'Twixt whom Affection is begunne . 38 Thou art reproved of deceipt , In faulty Measures , and in Weight ; And , overbackward hast been knowne , In giving ev'ry one his owne . Thine Emblem , therefore , counsells thee , That , thou more just , hereafter be . For , that , which is by falsehood got , Makes likely showes , but prospers not . 39 So highly , thou dost Vertue prize , That , thou dost Fortunes helpe despise , As if , where Vertues present are , H●r favours alwayes needlesse were : But , sometimes there 's enough to doe , For Fortune , and for Vertue too , The pow'r of envious tongues to charme , And , keepe an Innocent from harme . Therfore , make both of these , thy friends ; For , thereunto thine Emblem tends . 40 Thou mayst be one of those , perchance , Who Sch●sme , and Heresies advance , Because they Times and Termes mistake ; And , diff'rence know not how to make 'Twixt that , which temp'rall doth appeare , And , those things which eternall are . Thou , by thy Lot , art therefore warn'd , To search what should of these be learn'd . 41 Great workes to doe , thou hast a minde ; But , pow'r thereto thou canst not finde . Sometime , thy pow'r is not unfit ; But , then thou failest in thy wit. Such Vndertakings , therefore , chuse ( If thou wilt not thy time abuse ) A● to thy pow'●s , and wits agree ; And , let them both imployed bee . 42 When any Blessing thou hast gain'd , Thou mind'st not whence it was obtain'd ; But , bear'st thy selfe , as if the same By thine owne pow'r , or merit , came : That , therefore , thou mayst better heed From whence , all Graces doe proceed , Thou , hast an Emblem , by this Lot , From which , good Cautions may be got . 43 By this thy Lot , it should appeare , The Muses thy acquaintance are ; Or , that thou art ( at least ) of those , Who , of their Steed ambitious growes . If thou hast wit , his Reynes to guide , Vpon his backe , mount up and ride ; But , if thou finde thy selfe to weake , Forbeare him , lest thy necke he breake . 44 In many things , the worse thou art , By thy despayring , fainting heart ; And , oft , thy labour , and thy cost , For want of hopefulnesse , is lost . This indiscretion to prevent , Thou , therefore , by thy Lot , art sent , The Plough-man's hopefulnesse to see : Observe it ; and , reformed bee . 45 As soone as e're thy Seeds are sowne , Thou fruits expectest , fully growne . And , if they ripe not in a day , Thou , foolest all thy hopes away : That wiser , therefore , thou mayst grow , Thy Lot , an Emblem doth bestow , To teach , that workes both faire and great , By small-degrees , are made compleat . 46 Thou hadst , or hast , or thou shalt have Much trouble , ere thou fill thy Grave ; And , may'st , when thou expectest rest , With paine , or sorrowes , be opprest . But , be content , and waile not much : For , Poverty shall make thee rich . The paine will soone be overpast , And , thou shalt happy be at last . 47 Thy Fortune , be it good or bad , May , by thy wit , be better made ; Yea , whatsoere mischances fall , By prudence , thou may'st helpe them all . That , hopefull , therfore , thou mayst bide , What change soever , shall betide , Thou , by thy Lot , informed art , What succours , Wisedome doth impart . M 48 A man at Armes , thou wouldst be thought , And , hast the Crowne of Honour sought ; But , thou hast much mistooke the wayes , Which tend to well-deserved praise . How , Honour , therefore , may be got , Thou art informed by thy Lot ; And , with what Foes , and , for what end , Thou shouldst be ready to contend . 49 Perhaps , thou mayst be one of those , Who doth God's holy Church oppose ; For , over many in these dayes , Disturbe her Peace , and sleight her Praise : That her esteeme , therefore may bee Increased , or preserv'd , by thee , Thine Emblem , now , to thee , will show , To what perfection she will grow . 50 Thou safety lov'st , and wouldst have Armes , Thy person to secure from harmes : But , most of those thou hast prepar'd , Are but a weake uncertaine Guard , And , if thou take not greater heed , May faile thy trust , in time of need . Thine Emblem , therfore , hath exprest , What Armes , for thy defence are best . 51 Of Planetary-Calculations , Of Superstitious-Observations , Of Lots , and Dreames , and Accidents , Which have but casuall events , Thou art so fond ; and , unto such , Thou dost adhere , and trust so much , That , it succeedeth very well , No Emblem , now , to thee befell : Lest , these , which onely Counsells bee , Might seeme firme Destinies to thee . 52 He that by drawing , here , his Lot , Some caveat or advice hath got , Did , peradventure , need alone That Caution , which he lighted on : But , unto thee , so needfull are All Warnings , and , all Counsells here , That , Fortune will not one bestow , Lest , thou may'st thinke thou need'st no moe . 53 You , may be glad , you drew not that , Which , in your thought , you guessed at ; For , so it points out that condition , Whereof you give a great suspicion , That , had it such an Emblem nam'd , As fits you right , you had beene sham'd . Since , then , your fault is unreveal'd , Amend , and keep it still conceal'd . 54 The Muses Oracle is dumbe , Because to tempt them you are come ; For , in your heart you much despise , To follow that , which they advise : Their admonitions , you doe jeere , And , scorne to helpe your Wisedome , here . The Muses , therefore , leave you , still , To be as foolish , as you will. 5 It would , perhaps , have made thee proud , If , now , thy Lot had beene allow'd To let an Emblem shadow forth What is conceived of thy worth . Or , if thy Vertues were desery'd , Perchance , thou wouldst be more envy'd Then praysed , when they are exprest ; A Blanke for thee , was therefore best . 6 No Emblem , to this Lot , replyes ; Minde , therefore , well ( I thee advise ) What from the Preacher's voice thou hear'st , When in the Church , thou next appear'st : Yea , there indeavour thou , to seeke Thy Lot of Counsell , ev'ry weeke . For , at all seasons , there will bee Such Prophecies , concerning thee , That , if of those , thou takest heed , These Emblems , thou shalt never need . FINIS . A COLLECTION OF EMBLEMES , ANCIENT AND MODERNE : Quickened VVith METRICALL ILLVSTRATIONS , both Morall and Divine : And disposed into LOTTERIES . That Jnstruction , and Good Counsell , may bee furthered by an Honest and Pleasant Recreation . By GEORGE WITHER . The third Booke . LONDON , Printed by AVGVSTINE MATHEVVES . MDCXXXIV . TO THE MOST ILLVSTRIOVS Princesse , FRANCIS , Dutchesse Dowager of RICHMOND , and LENNOX , &c. FAME sayes ( great PRINCESSE ) that the Pow'rs-above , Will soone forgive ; which , I desire to prove : For , I am guiltie of a Venial-sinne Against your GRACE ; and , have remain'd therein Without an Absolution , so long time , That , now , my Conscience checks me for the Crime ; And , to reprove me for it , will not cease Till I have , someway , sought to make my Peace . To palliate my Fault , I could produce Enough , perhaps , to stand for an Excuse . But , when I mind what Favours , and what Fame I might have purchased unto my Name , ( By taking Courage , to have done my best ) I dare not make Excuses ; but , request Your pardon , rather , and , that some Oblation May gaine my Person , future acceptation . To that intent , this humble Offring , here , Within your gracious presence , doth appeare . And , that it may the more content your eye ; Well-graven Figures , help to beautifie My lowly Gift : And , vailed are in these , A Treasury of Golden Sentences ; By my well-meaning Muse , interpreted , That , with your NAME , their Morals may be spread , And scattred , Largesse-like , ( at your commanding ) To helpe inrich the Poore in Vnderstanding . If YOV accept the Tender , I shall know , Your GRACE is pleased with your Servant , so , As , that there may be hope , my future Actions , Will give the more contenting Satisfactions : And , your Encouragements , my Pow'rs may raise , To make the BEAVTIES of your Later dayes , More glorious , far , than your fresh YOVTH's perfection , Though , knowne to be , the Load-stone of Affection . For , like the loving TVRTLE , you have stood So constant , in your vowed Widdow-hood ; So strictly , kept a solitarie state ; So faithfull beene , to your deceased MATE ; So firmly true , and truly kinde , to them , Which are the Branches of his Princely-stemme ; And , personated in so high a Straine , The parts of HONOVR ; that , my rusticke vaine , Must raised be , before it can ascend To say , how much , your Fame , doth you commend . Yet , if these Lines , ( or , that they Vsher in ) For me , some Passage may , anew , begin To your Esteeme ; I , may so happily , Illustrate forth , the Golden-History Of those Affections , which within your Brest , Have to the world remained unexprest . That , future times , to your applause may reade , The matchlesse Paterne of a Widdowed-bed , Which you have drawne , for those to imitate Who can ; and , for the rest to wonder at . For , what ( thereto ) yet wanteth , in my Muse , Your GRACE , as my Minerva , may infuse . Nor , will it be in vaine , to shew the worth Of those Perfections , truly blazed forth , Which you may personate : Nor , shall it be To your Content unusefull , when you see The Best part of your selfe , ( as in a Glasse ) Disclosed , and set up , before your GRACE , To represent those Beauties , wherein lurkes , More sweetnesse , than in Picture-drawers Workes ; And shew , how temp'rall Glor●es , and Affections , Have hourely ripened you , for those Perfections That , make Immortall ; and , which are that End , Whereto , all Earthly Graces , ought to tend . Then , if your EXCELLENCE , desire to heare , Those MVSES , honour you , whose prayses ; are Attending Vertue ; and , shall please to live That Life of Glory , which my Verse can give ; Your GRACES favour , ( when you please ) hath pow'rs To make both MEE , and all my Muses yours . And , wee are hopefull , that , so well wee know Your Merits , and those Duties , which wee owe , That , wee shall raise , your HONOVR'S Trophies high , Though , Wee our selves , upon the pavement lie . Thus , I have made mine Offring ; and I stand Attending , now , to kisse your GRACES hand . Your GRACES in all humilitie , GEO : WITHER . TO THE HIGH AND MIGHTY Prince , JAMES , Duke of LENNOX , &c. VVHen Richmond , your , beloved , Vnkle , liv'd , ( For whose departure , all this Empire griev'd , And , yet laments ) his GRACE did not refuse To deigne respects , to my obscured MVSE ; Nor scorne , from Highest-worth , to stoope so low , As , mee , in my despisednesse , to know : And , had not Bashfulnesse restrain'd my Wit , From pressing-on , ( when he incourag'd it , ) My PEGASVS , had learn'd , e're now , to rise , Which , yet , with lame , and sickly Feathers flies . But , HEE hath left us ; and , I thought not on The losse I had of HIM , till he was gone ; Nor could I dreame , till he did hence ascend , What t' was to want an Honourable-friend : Nor , what they feele , whom Fate constraines , to tarry On stormy Plaines , without a SANCTVARIE . Assoone , as from among us , he made wing , My Hopes did waine , and , I began to sing A Mournfull-song , not easie to forget ; Because , I beare the burthen of it , yet . Nor was I silent ( though my Epicede Appear'd not , for the publike eye to reade ) But , griev'd in private , as one wanting Art , To give , the Life of praise , to his desart : Which , if I could have equall'd with his Name , His Death had gain'd my Verse , a living-Fame . And , why expresse I this ? except it give Your GRACE , a fit occasion to perceive , That , my decayed Hopes I would renew , And , faine derive them downe , from HIM to YOV ? That , as you branched from his Princely Stemme ; ( Are , honour'd with his Ducall-Diadem ) And , imitate his Vertue ; So , you might Be Lord , in mee , of that , which was his right : And , for his Noble sake , vouchsafe to own A Servant , which , to you , is yet unknowne . As Prologue , to the service I intend , This PRESENT comes ; and , without Hope , or End , Of gaining further Grace , or more Esteeme , Than may , with humblest modestie , beseeme His Love , and Honest-meaning , to expect , Whose , Merits have , no visible effect , Conducing to your profit ; and , from whom The best of his intents , are yet to come . I cannot thinke , these Lots , or Emblems , are So worthy in themselves , as they 'l appeare In your acceptance ; Or , that they can give , Such Grace to YOV , as they 'l from you receive . Yet , if YOV please , they may be , otherwhile , A profitable Meanes , to help beguile A Melancholy thought ; And , have the pow'r To shorten ( without losse ) a tedious howre . Sometime ( no doubt ) content you are in walke In Artlesse Groves ; Or , to admit the talke Of Rustick Swaines ( though ev'ry day you might Your self in well-trim'd garden-bowr's , delight , Or , heare the learnedst Muses , when you please ; ) Ev'n so , for change you may , perhaps , in these A Recreation finde ; and , in some measure , A Profit , intermixed with your Pleasure . I will not make my Promises too large , Lest , my Performances , they overcharge With Expectation : but , I leave them , SIR , To Bee , and to be thought , the same they are . And , if your EXCELLENCE , ( when you behold The Ground whereon I first became so bold , To make this Entrance ) shall vouchsafe to daigne Those Favours , which , I dare not thinke to gaine By Meer-deserving ; you may then , perchance , My Willingnesse , to Ablenesse advance : And reap in Mee ( when ripened they are grown ) Some timely fruits , of that , which you have sown . Till then , let it suffice , that I professe A cheerefull , and a thankfull Readinesse To honour YOV ; and , openly to show The Dutie , which , it may appeare , I owe To HIM that 's gone . And , let your GRACE descend To take this Pledge , of what I more intend . Who am in all humilitie Your GRACES to be commanded , GEO : WITHER . If well thou dost , and well intend , Thou shalt be crowned , in the end . SI RECTE FACIES . ILLVSTR. I. Book . 3 WHen , many , for the chiefest Garland runne , That height of Glory , can befall but one ; Yet , Wreaths there are , for ev'ry man prepar'd , According as he meriteth reward : And , though the Worke deserveth little meed , Grace , prints a worth , on ev'ry willing-deed , Which formes it currant ; and , doth gratious make Man's weake endeavours , for GOD's promise sake . All seeke the selfe-same prize ; but , doe not seeke , With mendes , and , with endeavours , all alike . Most , with the Wreath ; but , few those things will doe , That may be helpfull to attaine thereto : And , some ( that will be doing ) more delight In doing their owne will , then doing right . One , thinkes by airie titles , to atchieve The Palme he seekes ; Another , doth believe T is gain'd , by giving to his Appetite , The fulnesse of his Bodies vaine delight : To reach their aime , some others nourish hopes , By scrambling up unto the dunghill-tops ; Of temp'rall Riches : and , of all the wayes , Most thinke this course deserves the greatest praise . But , this our Emblem 's Motto , doth implie , That , nothing Man possesseth outwardly Can purchase him the Crowne , that should be sought , Like rightly-doing , what is rightly-taught . And , that , God never passed any doome . To barre their blesse , who righteous would become : For , ev'n to Cain he said ( of sinne detected ) If well thou dost , thou shalt be well respected . A little Wit , may stand in stead , When Strength doth faile , in time of need . SUPERAT SOLERTIA VIRES . ILLVSTR. II. Book . 3 THe Squirrell , when shee must goe seeke her food , By making passage through some neighb'ring flood , ( And feares to be devoured by the Streame ) Thus , helpes her weaknesse , by a Stratagem . On blocks , or chips , which on the waves doe flote , She nimbly leaps ; and , making them her boate ( By helpe of Windes , of Current , and of Tide ) Is wafred over to the further side . Thus , that , which for the Body proves unfit , Must often be acquired by the Wit. And , what our ou●ward Fortu●es shall denye , Our providence must labour to supply . Those Casualties , which may our need befriend , We should with heedfull diligence attend ; And , watch to seize those oppurtunities , Which , men of abler fortunes may despise . Some Birds , when they an Oyster would unlock , Mount up , and let it fall upon a Rock ; And , when the Cockles on the Shores lye gasping , ( At ev'●● Tides approach their Shells unclasping ) Crowes cast in Pebles , and so take that meat By craft , which by their force they could not get . Wee , by indeav'ring thus , may gaine , at length , That , which at first appeares above our strength . By little Scr●wes an entrance we may make , Where Barres of Iron cannot passage breake . Small Engines lift huge weights ; and , we have heard , That one Wise-man ( though poore without regard ) May save a City , when the Men of Warre , And , all their Captaines , at a non plus are . To Kings , both Sword and Mace pertaine ; And , these they doe not beare in vaine . NON SINE CAUSA . ILLVSTR. III. Book . 3 WHen thou behold'st , upon a Day of State , The King ( or , some inferiour Magistrate ) Walke forth in publicke , and the royall Mac● , The Sword , or Scepter borne before his face : Suppose thou not , that those are carried , so , In ostentation , or for idle show . These vulgar Emblems , are significant ; And , that authority , which Princes grant To Bodies politicke , was , heretofore Declared , by those Ensignes , which they bore . The bruzing Mace ( although , perhaps , with us , It be not in these times , restrained thus ) That branch of Royall-power did signifie , Which doth by Fines , or losse of liberty , Correct Offenders . By the Sword , they meant , That larger branch of pow'r , to represent , Which takes the Malefactors life away ; And , armes itselfe ; when Rebells disobay . As often , therefore , as thou shalt espie Such Hieroglyphickes of Authority ; Be mindefull , and advis'd ( how meane soere The Persons , or the Places may appeare , Who get this pow'r ) that still thou honour them : Lest , thou in those , the pow'r of God contemne . If not for theirs , yet for thy Sov'raignes cause , Whom these doe personate ; Or , for the Lawes , ( Which threaten punishment ) thy selfe submit ; And , suffer what Authority thinkes fit : For , whatsoere they be that guide the Reyne , He , gave the pow'r , who gave it , not , in vaine . He , that concealed things will finde , Must looke before him , and behinde . PANDO RECONDITA . ILLVSTR. IV. Book . 3 THat Head , which in his Temple , heretofore , The well-knowne figure of old Ianus bore , Retain'd the forme , which pictur'd here you finde ; A Face before him , and a Face behinde . And this old Hieroglyphicke doth comprize A multitude of Heathenish Mysteries ; Which , wee omitting , will insist on what This Emblem 's Motto , chiefely poynteth at . In true Divinity , 't is God alone , To whom , all hidden things are truely knowne . Hee , onely , is that ever-present-being , Who , by the vertue of his pow'r all-seeing , Beholds , at one aspect , all things that are , That ever shall be , and that ever were . But , in a Morall-sense , we may apply This double-face , that man to signifie , Who ( whatsoere he undertakes to doe ) Lookes , both before him , and behinde him , too . For , he shall never fruitfully forecast Affa●●● to come , who mindes not what is past : And , such as doe not , oft , before them looke , May lose the labour , that 's already tooke . By , sometimes , looking backward , we behold Those things , which have been done in times of old ; By looking wisely forward , we foresee Such matters , as in future-times will bee : And , thus , we doe not onely fruits receive , From that short space of time , in which we live ; But , by this meanes , we likewise have a share , In times to come , and , times that passed are . Good Fortune will with him abide , That hath true Vertue , for his guide . VIRTUTE DUCE COMITE FORTUNA ILLVSTR. V. Book . 3 THe Gryphon , is the figure of a creature , Not found within the Catalogues of Nature : But , by those Wits created , who , to shew Internall things , externall Figures drew : The Shape , in which this Fiction they exprest , Was borrow'd from a Fowle , and , from a Beast ; Importing ( when their parts were thus combin'd ) The Vertues , both of Body , and of minde : And , Men are sayd on Gryphons backes to ride , When those mixt Vertues , them have dignify'd . The Stone ( this Brute supporting ) may expresse The firme abiding , and the solidnesse Of all true Vertues . That , long-winged Ball , Which doth appeare fast-linked therewithall , The gifts of changing Fortune , doe implye : And , all those things together , signifie , That , when by such-like Vertues Men are guided , Good Fortune cannot be from them divided . If this be true ( as true I this believe ) Why should wee murmure , why repine , or grieve , As if our Studies , or our honest paines , Deprived were of some deserved gaines ? Why should we thinke the world hath done us wrong , Because wee are not register'd among Those thriving men , who purse up evr'y day , For twelve houres labour more then twelve months pay ? If wee our paines rewarded cannot see , Wee count our Merits greater then they be . But if we bide content , our worth is more ; And rich we are , though others think us poore . When prosperous our Affaires doe growe ; God's Grace it is , that makes them so . FLOREBO PROSPICIENTE DEO . ILLVSTR. VI. Book . 3 SVch pleasant Flowres , as here are shadow'd out ( Full-grown , well trim'd , and strongly fenc'd about ) At first , perchance , had planting ( where they stand ) And , husbanding , by some good Gard'ners hand : But , when to perfect ripenesse , they are grown , ( And , spread forth leaves , and blossomes , fully blowne ) They draw it from the Vertue of the Sunne , Which worketh , when the Gard'ners worke is done : For , lost were all his Travaile , and his praise , Vnlesse that Planet cheare them with his rayes . In this our Pilgrimage , it fares with us ( In all our hopes , and all our labours ) thus . For , whatsoever bus'nesse wee intend , On God , our good successes doe depend . Our Hands may build ; but , structures vaine we make , Till God , to be Chiefe builder , undertake . To wall a City , wee may beare the cost ; But , he mu●t guard it , or , the Towne is lost : The Plow-man useth diligence to sowe ; But , God must blesse it , or , no Corne will grow : Yea , though Paul plant , and , though Apollo water , They spend their sweat , upon a fruitlesse matter , Till God , from heaven , their labours please to blesse , And crowne their travailes , with a good increase . Let , therefore , those that flourish , like this Flowre , ( And , may be wither'd , e're another houre ) Give God the praise , for making of their Seeds Bring forth sweet Flowres , that , else , had proved Weeds : And , me despise not , though I thrive not so ; For , when , God pleaseth , I shall flourish too . If thou thy Duties truely doe , Of thy Reward , be hopefull too . FAC ET SPERA . ILLVSTR. VII . Book . 3 SOme Sects are found , who so believing be , They thinke themselves from legall-workings free ; And , so they live , as if they stood in feare That , with Good-works , their God offended were . Another sort we know , who credit not , That any hope of Mercie can be got , Till they themselves , by their externall-deed , Have merited the favours they shall need : And , so they prize their workings ; that , for Grace , They seeme to disallow all usefull place . Both sorts , their errours may be purged from , When to the Fiery-tryall they shall come . So , likewise , may another Faction too , That erre more deadly then these former doe . These doe ( forsooth ) affirme , that God's decree Before all Worlds ( what Words can fouler be ? ) D●barr'd the greatest part of humane-race , Without respecting sinne , from hope of Grace ; And , that , howere this number shall indeaver , They must continue Reprobates , for ever . The first , are errours of Impiety ; But , this , ascends the top of blasphemy ; Dispoyles Religion wholly of her fruits ; And , wrongeth God in all his Attributes . These Errours , therefore shunne ; and , so believe , That wee thy Faith , may by thy Workes perceive . So worke , that thy believing may approve Thou wrought'st not for thy Wages ; but , for love . For ( whatsoe're thou be ) if thus thou doe , Thou mayst have hopes , and , God will grant them too . By Wisedome , things which passe away , Are best preserved from decay . RERUM SAPIENTIA CUSTOS . ILLVSTR. VIII . Book . 3 THe Laurell , which is given for a Crowne ( To men deserving Glory , and renowne ) Is figur'd here , those noble deeds to show , For which , the Wreaths of Honour , we bestow . Two Serpents ( WISDOME'S Emblems ) twisted are About this branch of Lawrell , to declare , That , Wisdome is the su●est meanes to save Our Names and Actions , from Oblivion's Grave . The Snakes are two , perhaps , to signifie That Morall-wit , and Christian policie ( Vnited both together ) doe contrive The safest guard , and best preservative . Consider this , all yee , that trust your Names To Marble Monuments ; or , mount your Fames By those poore meanes , which Fooles and Knaves pursue ; And , may effect as easily as you : Nay , with more ease ; and , overtop you too , When you have done the best , your wits can doe . I say , consider this ; and , let the Pen Of learned , wise , and understanding men , Renowne your worths , and register the story Of your deserved , and , well-gotten glory ; L●st , else , it suffer close-imprisonments , Within the walls of such poore Monuments , As oft are built , to leave it quite forgotten , Whose bones they cover'd , e're those bones be rotten . But , you shall best preserve your Honest-fame , Your Workes , your Hopes , and Honours of your Name , If you your selves be wise ; and , so provide That Prudence , all your Workes , and Speeches guide . Good Hopes , we best accomplish may , By lab'ring in a constant-Way . LABORE ET CONSTANTIA . ILLVSTR. IX . Book . 3 SOme Folkes there are , ( and many men suppose , That I my selfe , may passe for one of those ) Who many likely Businesses intend , Yet , bring but very few , unto an end . Which folly to prevent , this Emblem , here , Did in a luckie houre , perhaps , appeare . For , as to draw a Circle , with our hand , We cause the brazen Compasses to stand With one foot firmely fixed one the ground ; And move the other in a Constant-round : Right so , when we shall purpose to proceed In any ju●t , and profitable deed , We first , should by a constant-resolution , Stand firme , to what we put in execution : And , then , with perseverance , labour out Those workings , which we are employ'd about . For , we with constant-liking , must elect Those Businesses , we purpose to effect : Or els , our time , our labour , and our cost , Will , oft , be much in vaine , or wholly lost . With constant-labour , we must follow , too , Those things , which we resolved are to do ; Or , els , our hopes will never be effected , How warily soe're we have projected . Long Iourneys I abhorre ; yet , otherwhile I meane a Furlong , and performe a Mile . I greatly feare Long-labours to begin ; Yet , some I finish , when I 'me entred in : And , if in Labour , I more constant grow , How I improve , hereafter , you shall know . Ere thou a fruitfull-Cropp shalt see , Thy ground must plough'd and harro'wd be . EVERTIT ET AEQUAT . ILLVSTR. X. Book . 3 BEfore the Plowman hopefull can be made , His untill'd earth good Hay or Corne will yeeld , He breakes the hillocks downe , with Plough or Spade ; And , harrowes over , all the cloddie Field . Then , from the leaveld-ground , at last , he mowes That Cropp of grasse , which he had hope to gaine ; Or , there , doth reape the fruit of what he sowes , With profit , which contents him for his paine . Our craggle-Nature must be tilled , thus , Before it will , for Herbes of Grace , be fit . Our high-conceit , must downe be broke in us ; Our heart is proud , and God must humble it . Before good Seed , in us will rooting take , Afflictions ploughes and harrowes , must prepare us : And , that the truer levell , he may make , When we are sunck too low , Gods hand must reare us . Then , neither stormings of Adversitie , Shall drowne the Seedes of Hope , which we have sowne ; Nor shall the Sunne-beames of Prosperitie , Drie up their moisture , ere they ripe are growne . Oh Lord , thou know'st the nature of my minde ; Thou know'st my bodyes tempers what they are ; And , by what meanes , they shall be best inclin'de Such Fruits to yeeld , as they were made to beare . My barren Soule , therefore , manure thou so ; So , harrow it ; so emptie , and so fill ; So raise it up , and bring it downe , so low As best may lay it levell to thy Will. In this Desire , the worke is well begunne ; Say thou the Word , and all is fully ●one . True Knowledge is a constant Friend , Whose Friendship , never shall have end . SCIENTIA IMMUTABILIS . ILLVSTR. XI . Book . 3 BY viewing this fixt-Head , enwreath'd with Bayes , ( And , what the Motto round about it sayes ) Your Apprehension's , eye , may partly see What constant Vertues , in true Knowledge be . For , if right plac'd it be , it ever will Continue in the same condition , still : And , though it make mens manners to be chang'd ; Yet , never is it , from it selfe , estrang'd : Nor doth , nor can it , cease to be a Friend , What Fate soever , shall on us attend . When Wealth is lost , or faileth to besteed us ; Shee findes out honest meanes to cloath and feede us . In farre , and forraigne Lands , shee will become , As kinde , and as familiar , as at home ; And , travelleth , without the costly cumber , Of Carriages , or Clokebagges full of Lumber . No Place can from our presence , her enclose ; Nor is she frighted from us by our Foes . No Pickthankes , of her Favours , can bereave us ; No Promises , can woo her to deceive us . In Youth , in Age , in Sickenesse , and in Griefe , Shee bringeth Consolation and reliefe : And , is in all estates , a blessing to us , So constant ( and so apt , all helpes to doe us ) That , he for whom , such Knowledge , God provideth , Enjoyes a Friend , that alwaies firme abideth . Lord , I am friendlesse left ; therefore , to me , This Knowledge , and this Friend , vouchsafe to bee : For , thou that Wisdome art , ( from heav'n descending ) Which , neither hath beginning , change , nor ending , By Studiousnesse , in Vertue 's waies Men gaine an universall-praise . VIRTUTE AC STUDIO PER ORBEM FAMA PERPETUA COMPARATUR . ILLVSTR. XII . Book . 3 WHen Emblems , of too many parts consist , Their Author was no choice Emblematist : But , is like those , that wast whole howres , to tell What , in three minutes , might be said as well . Yet , when each member is interpreted , Out of these vulgar Figures , you may read A Morall , ( altogether ) not unfit To be remembred , ev'n , by men of wit. And , if the Kernell proove to be of worth , No matter from what shell we drew it forth . The Square whereon the Globe is placed , here , Must Vertue be ; That Globe upon the Square , Must meane the World ; The Figure , in the Round , ( Which in appearance doth her Trumpet sound ) Was made for Fame ; The Booke she beares , may show , What Breath it is , which makes her Trumpet blow : The Wreath , inclosing all , was to intend A glorious Praise , that never shall have end : And , these , in one summ'd up , doe seeme to say ; That , ( if men study in a vertuous-way ) The Trumpet of a never-ceasing Fame , Shall through the world proclaime their praisefull Name . Now Reader , if large Fame , be thy ambition , This Emblem doth informe , on what condition She may be gain'd . But , ( herein , me beleeve ) Thy studie for meere-praise , will thee deceive : And , if thy Vertues , be , but onely , those For which the vulgar Fame , her Trumpet blowes , Thy Fame 's a blast ; Thy Vertues , Vices be ; Thy Studie's vaine ; and , shame will follow thee . Above thy Knowledge , doe not rise , But , with Sobrietie , be wise , NOLI ALTUM SAPERE . ILLVSTR. XIII . Book . 3 EXalt thou not thy selfe , though , plac'd thou be , Vpon the topp of that old Olive-tree , From whence the nat'rall branches prun'd have bin , That , thou , the better , mightst be grafted in . Be not so over-wise , as to presume The Gard'ner , for thy goodnesse , did assume Thy small Crab-Olive , to insert it , there , Where , once , the sweetest-berries , growing were : Nor let thy Pride those few old-boughes contemne , Which , yet , remaine upon their ancient Stemme ; Because , thy new-incorporated Sprayes , Doe more enjoy the Sunnes refreshing raies : But , humbled rather , and , more awfull bee ; Lest , hee that cut off them , doe breake downe thee . Be wise , in what may to thy good , belong ; But , seeke not Knowledge , to thy neighbours wrong : Be thankefull for the Grace thou hast receiv'd , But , judge not those , who seeme thereof bereav'd ; Nor into those forbidden secrets peepe , Which God-Almighty , to himselfe doth keepe . Remember what our Father Adam found , When he for Knowledge , sought beyond his bound . For , doubtlesse , ever since , both good and ill Are left with Knowledge , intermingled still ; And , ( if we be not humble , meeke , and warie ) We are in daily danger , to miscary . Large , proves the fruit which on the Earth doth lie ; Windes , breake the twigge , that 's grafted over-high ; And , he that will , beyond his bounds , be wise , Becomes a very Foole , before he dies . When each man keepes unto his Trade , Then , all things better will be made . TRACTANT FABRILIA FABRI . ILLVSTR. XIV . Book . 3 WE more should thrive , and erre the seldomer , If we were like this honest Carpenter , Whose Emblem , in reproofe of those , is made , That love to meddle , farther then their Trade . But , most are now exceeding cunning growne In ev'ry mans affaires , except their owne : Yea , Coblers thinke themselves not onely able , To censure ; but , to mend Apelles Table . Great-Men , sometime , will gravely undertake To teach , how Broomes and Morter , we should make . Their Indiscretions , Peasants imitate , And boldly meddle with affaires of State. Some Houswives teach their Teachers how to pray , Some Clarks , have shew'd themselves , as wife as they ; And in their Callings , as discreet have bin , As if they taught their Grandames how to spinne : And , if these Customes , last a few more Ages , All Countries will be nothing els , but Stages Of evill-acted , and mistaken parts ; Or , Gallemaufries , of imperfect Arts. But , I my selfe ( you 'l say ) have medlings made , In things , that are improper to my Trade . No ; for , the MVSES are in all things free ; Fit subject of their Verse , all Creatures be ; And , there is nothing nam'd so meane , or great , Whereof they have not Liberty to treat . Both Earth and Heav'n , are open unto these ; And ( when to take more libertie they please ) They Worlds , and things , create , which never were ; And , when they list , they play , and meddle , there . A Shepherd carefull of the Sheepe , At all times , faithfull Watch doth keepe . NON DORMIT QUI CUSTODIT . ILLVSTR. XV. Book . 3 THe Figure of a Storke in elder dayes , Was us'd in Hieroglyphick , many wayes : But , when one Foote , thus grasp'd a Peple-stone , The other being firmely fixed on The Staffe Episcopall ; in that position , It makes an Emblem , of a late edition : By some , thought not improper , to expresse Their painefull , and their serious , watchfulnesse , Who take upon themselves , the Pastorall care ; And , in that Function , truely watchfull are . The Shepherds-Crooke , doth some expression make Of that regard , which , of their Flocks , they take . The Peble in the Foote , doth seeme to showe , That , these must farther diligence bestowe , ( And , use their utmost pow●r ) themselves to keepe From slothfull Ease ; and from intemp'rate sleepe : For , he that hath such Duties undertooke , ( And , must the lives of others overlooke ) Shall finde himselfe , unto himselfe become A burthen , and a Charge more troublesome Th●n all his Flocke , unles , he still provide His owne , aswell as others waies , to guide . Now , though this Emblems Morall doth concerne The Clergie most ; yet , hence we all may learne Strict watch to keepe ; since , unto all that bee , A Watchmans place belongs , in some degree . Which , to discharge , if wee endeavour , still , Our universall Shepherd aide us will , And us from harmes and error he will keepe , For , Hee that guardeth Isr'ell doth not sleepe . Our Dayes , untill our Life hath end , In Labours , and in Hopes , wee spend . IN SPE ET LABORE TRANSIGO VITAM . ILLVSTR. XVI . Book . 3 AS soone as our first Parents disobey'd , Forthwith a Curse , for their offence , was layd , Inforcing them , and their succeeding race , To get their Food , with sweatings of the Face . But , afterward , this Doome to mitigate , ( And ease the miseries of their estate ) God gave them Hope , that she might helpe them beare The burthens of their Travaile , and their care . A Woman with an Anchor , and a Spade , An Emblem of that Mystery is made : And , this Estate , wee all continue in , By God's free Mercie , and our proper Sinne. By Sinne , the Labour is on us intail'd ; By Grace , it is , that Hoping hath not fail'd ; And , if in Hope , our Labours wee attend , That Curse will prove a Blessing , in the end . My Lot is Hope , and Labour ; and , betweene These Two , my Life-time hath prolonged beene : Yet , hitherto , the best of all my Paine , With most of all my Hopes have beene in vaine ; And to the VVorld-ward , I am like to wast My time in fruitlesse labours , till the last . However , I have still my Hopes as faire As hee , that hath no temptings to Despaire ; And , change I will not , my last howres for theirs , Whose Fortune , more desirable appeares ; Nor cease to Hope and Labour , though , of most , My Hope and Labour be adjudged lost : For , though I lose the shaddow of my Paines , The stubstance of it , still , in God , remaines . Man's life , no Temper , more doth blesse , Then Simple-prudent-harmelessenesse . PRUDENTE SIMPLICITATE . ILLVSTR. XVII . Book . 3 WHen from the harmelesse Turt●e , and the Snake , Their most commended properties wee take , ( And , mixe them well ) they make a composition , Which yeelds a temper of the best condition . Yet , wickednesse , or sorrow , doth abound , Where , any one of these , alone , is found : For , whensoe're the Serpents-braine we find , With which , there is no Dove like-mockenesse joyn'd , ( Without all peradventure ) thence proceedes , All harmefull fraud , and all injurious deedes . And , where such meekenesse as doth seeme to be In harmelesse Doves , divided you shall see From that discretion , and that policie , Which in the Serpents head , is thought to lie ; They liable to ev'ry wrong become ; And , to it selfe , make Vertue burthensome . But , where these two are ioyned , they procure A life so sweet , so rich , and so secure , That , all the pow'rs of Malice cannot shake Their out-workes , nor within them , terrors make . Vouchsafe thou oh my God! vouchsafe , in me , That these two Vertues may vnited be . Such Prudence give , as never will disdaine The Dove-like Innocencie , to retaine . That meekenesse , grant me , which delighteth not , It selfe , with indiscretion , to besot : But , let these two , each other so defend , And , so , in me continue , till my end , That , simple p●udence , I may still possesse , Although the World shall count it foolishnesse . Where er'e we dwell , the Heav'ns are neere ; Let us but fly , and wee are there . TRANSITUS CELER EST ET AVOLAMUS . ILLVSTR. XVIII . Book . 3 WHy , with a trembling faintnesse , should we feare The face of Death ? and , fondly linger here , As if we thought the Voyage to be gone Lay through the shades of Styx or Acheron ? Or , that we either were to travell downe To uncouth Deapthes , or up some heights unknowne ? Or , to some place remote , whose nearest end Is farther then Earths limits doe extend ? It is not by one halfe that distance , thither Where Death , le ts in , as it is any whither : No not by halfe so farre , as to your bed ; Or , to that place , where you should rest your head , If on the ground you layd your selfe ( ev'n there ) Where at this moment you abiding are . This Emblem shewes ( if well you looke thereon ) That , from your Glasse of life , which is to run , There 's but one step to Death ; and , that you tread At once , among the Living , and , the Dead . In whatsoever Land , we live or die , God is the same ; And , Heav'n is , there , as nigh As in that place , wherein , we most desire Our Soules , with our last breathing , to expire . Which things , well heeding ; let us not delay Our Iourney , when we summon'd are away , ( As those inforced Pilgrims use to doe , That know not whither , nor , how farre they goe ) Nor let us dreame that we in Time , or Place , Are farre from ending our uncertaine Race . But , let us fixe on Heav'n , a faithfull eye , And , still , be flying thither , till wee die . His Pace , must wary be , and slow , That hath a Slippery-way to goe . PEDE TENTIM . ILLVSTR. XIX . Book . 3 A Travailer , when he must undertake To seek his passage , o're some Frozen Lake , With leisure , and with care , he will assay The glassy smoothnesse of that Icie-way , Lest he may slip , by walking over-fast ; Or , breake the crackling Pavement , by his hast : And , so ( for want of better taking heed ) Incurre the mischiefes of Vnwary-speed . We are all travellers ; and , all of us Have many passages , as dangerous , As Frozen lakes ; and , Slippery-wayes , we tread , In which our Lives may soone be forfeited , ( With all our hopes of Life-eternall , too ) Unlesse , we well consider what we doe . There is no private Way , or publicke Path , But rubs , or holes , or slipp'tinesse it hath , Whereby , wee shall with Mischiefes meet ; unlesse , Wee walke it , with a stedfast-wartnesse . The steps to Honour , are on Pinacles Compos'd of melting Snow , and Isicles ; And , they who tread not nicely on their tops , Shall on a suddaine slip from all their hopes . Yea , ev'n that way , which is both sure and holy , And , leades the Minde from Vanities and Folly , Is with so many other Path-wayes crost , As , that , by Rashnesse , it may soone be lost ; Vnlesse , we well deliberate , upon Those Tracts , in which our Ancestours have gone : And , they who with more haste , then heed , will runne , May lose the way , in which they well begunne . Our Pelican , by bleeding , thus , Fulfill'd the Law , and cured Vs. PRO LEGE ET PRO GREGE . ILLVSTR. XX. Book . 3 LOoke here , and marke ( her sickly birds to feed ) How freely this kinde Pelican doth bleed . See , how ( when other Salves could not be found ) To cure their sorrowes , she , her selfe doth wound ; And , when this holy Emblem , thou shalt see , Lift up thy soule to him , who dy'd for thee . For , this our Hieroglyphick would expresse That Pelican , which in the Wildernesse Of this vast World , was left ( as all alone ) Our miserable Nature to bemone ; And , in whose eyes , the teares of pitty stood , When he beheld his owne unthankfull Brood His Favours , and his Mercies , then , contemne , When with his wings he would have brooded them : And , sought their endlesse peace to have confirm'd , Though , to procure his ruine , they were arm'd . To be their Food , himselfe he freely gave ; His Heart was pierc'd , that he their Soules might save . Because , they disobey'd the Sacred-will , He , did the Law of Righteousnesse fulfill ; And , to that end ( though guiltlesse he had bin ) Was offred , for our Vniversall-sinne . Let mee Oh God! for ever , fixe mine eyes Vpon the Merit of that Sacrifize : Let me retaine a due commemoration Of those deare Mercies , and that bloudy Passion , Which here is meant ; and , by true Faith , still , feed Vpon the drops , this Pelican did bleed ; Yea , let me firme unto thy Law abide , And , ever love that Flocke , for which he dy'd . Bee Iust ; for , neither Sea nor Land , Shall hide thee from the Royall-hand . DISCITE IUSTITIAM . ILLVSTR. XXI . Book . 3 THat , which wee call the Sea-horse , is a Creature , Whereby the Priests of Aegypt , wonted were , To typify an Ill-disposed nature ; And , such , as to their Parents , cruell are : Because , this Monster ( as their Authors write ) When strong he growes , becommeth so ingrate , That he pursues , with violent despight , His old and weakly Sire , which him begate . Contrariwise , the Storke , they figur'd , then , When they occasion had , to signifie The good condition , of those honest men , Who pleasure take , in workes of Piety : Because , the Storkes , not onely harmed none , But , holpe their aged Parents in their need ; And , those offensive Serpents , prey'd upon , Which , in the Fennes of Aegypt , yearely , breed . The Royall-Crowne , therefore , supporting thus That pious Fowle , and overtopping , here , The wicked , and the fierce Hyppotamus , May serve to comfort , and to keep in feare . For , it informes , that , if we pious grow , And love our Princes ( who those Parents bee , To whom all Subjects , filiall duties owe ) The blessings of their Favours , we shall see . It shewes us , also , that , if we affect Vnrighteous-wayes , no Wit , or Strength of our , Nor any Vncouth-place , shall us protect From being reached , by the Sov'raigne-power . The way of Iustice , therefore , learne thou still , For love of Goodnesse , or for feare of Ill. Take wing , my Soule , and mount up higher ; For , Earth , fulfills not my Desire . NON EST MORTALE QUOD OPTO . ILLVSTR. XXII . Book . 3 WHen Ganymed , himselfe was purifying , Great Iupiter , his naked beauty spying , Sent forth his Aegle ( from below to take him ) A blest Inhabitant , in Heav'n to make him : And , there ( as Poets feigned ) he doth still , To Iove , and other God heads , Nectar fill . Though this be but a Fable , of their feigning , The Morall is a Reall truth , pertayning To ev'ry one ( which harbours a desire Above the Starry Circles , to aspire . ) By Ga●ymed , the Soule is understood , That 's washed in the Purifying flood Of sacred Baptisme ( which doth make her seeme Both pure and beautifull , in God's esteeme . ) The Aegle , meanes that Heav'nly Contemplation , Which , after Washings of Regeneration , Lifts up the Minde , from things that earthly bee , To view those Objects , which Faith's Eyes doe see . The Nectar , which is filled out , and given To all the blest Inhabitants of Heaven , Are those Delights , which ( Christ hath sayd ) they have , When some Repentant soule beginnes to leave Her foulnesse ; by renewing of her birth , And , slighting all the Pleasures of the Earth . I aske not , Lord , those Blessings to receive , Which any Man hath pow'r to take , or give ; Nor , what this World affords ; for , I contemne Her Favours ; and have seene the best of them : Nay , Heav'n it selfe , will unsufficient bee , Vnlesse , Thou , also , give Thy selfe , to mee . Through many spaces , Time doth run , And , endeth , where it first begun . IN SE SUA PER UESTIGIA UOLUITUR . ILLVSTR. XXIII . Book . 3 OLd Sages by the Figure of the Snake ( Encircled thus ) did oft expression make Of Annuall-Revolutions ; and of things , Which wheele about in everlasting-rings ; There ending , where they first of all begun , And , there beginning , where the Round was done . Thus , doe the Planets ; Thus , the Seasons doe ; And , thus , doe many other Creatures , too . By minutes , and by houres , the Spring steales in , And , rolleth on , till Summer doth begin : The Summer brings on Autumne , by degrees ; So ripening , that the eye of no man sees Her Entrances . That Season , likewise , hath To Winter ward , as leasurely a path : And , then , cold Winter wheeleth on amaine , Vntill it bring : the Spring about againe , With all those Resurrections , which appeare , To wait upon her comming , every yeare . These Roundells , helpe to shew the Mystery Of that immense and blest Eternitie , From whence the CREATVRE sprung , and , into whom It shall , againe , with full perfection come , When those Additions , it hath fully had , Which all the sev'rall Orbes of Time can add . It is a full , and fairely written Scrowle , Which up into it selfe , it selfe doth rowle ; And , by Vnfolding , and , Infolding , showes A Round , which n●ither End , nor entrance knowes . And ( by this Emblem ) you may partly see , T is that which IS , but , cannot uttred be . Each Day a Line , small tasks appeares : Yet , much it makes in threescore Yeares . NULLA DIES SINE LINEA . ILLVSTR. XXIV . Book . 3 HEre 's but one Line ; and , but one Line a Day , Is all that taske our Motto , seemes to lay : And ; that is thought , perhaps , a thing so small , As if it were as good bee nought at all . But , be not so deceiv'd ; For , oft you see Small things ( in time ) great matters , rise to be : Yea , that , which when the same was first begun , A Trifle seem'd , ( and easie to be done ) By long nelect of time , will burthensome , And , at the last , impossible , become . Great Clarkes , there are , who shall not leave behinde them , One good Weekes worke , for Future Times to minde them , ( In Callings , either Humane , or Divine ) Who , by composing but each Day a Line , Might Authors , of some famous Workes appeare , In sixtie , seventie , or in eightie yeare ; To which , ten hundred thousands have arrived Of whom , we see no signe that ev'r they lived . And , with much pleasure , wee might all effect , Those needfull Works , which often we neglect , ( Vntill too late ) if we but , now and then Did spare one houre to exercise the penn . For , still , one-Line , another diaweth on , And , Line by Line , great Workes at last . are done . Whereas , dis use , and many dayes mispent , Without their Lines , let in discouragement , Or , bring Despaire ; which doth 〈◊〉 sot●ish make us , That we , to no endeavour can berake us . Marke this , and , labour in some honest Way , As much as makes , at least , One Line a Day , Our outward Hopes will take effect , According to the King's aspect . AD REGIS NUTUS . ILLVSTR. XXV . Book . 3 WHen Phoebus with a cheerefull eye , beholds The Flow'r-embroydred earth , and freely spreads His beames abroad ; behold , the Marigolds Beginne to reare their low-dejected heads : The Tulips , Daysies , and the Heliotropes Of ev'ry kinde , their closed Leaves display ; And ( as it were ) with new-recover'd hopes , Attend upon the Ruler of the Day . Againe , when either in the West he shrowds His Rayes below this Horizon , or hides His Face behinde the Curtaines of the Cloudes ; They lose their beauties , and abate their prides . Thus fares it with a Nation , and their King , 'Twixt whom there is a native Sympathy . His Presence , and his Favours , like the Spring , Doe make them sweetly thrive , and fructity : Yea ( like fresh Groves , or Flow'rs of pleasing hew ) Themselves in all their jollity they showe ; But , they , if with displeasure , them he view , Soone lose their Glory , and contemned growe . All , are not Heliotropes that favour'd growe , In Princes Courts ; nor Marigolds , that beare The golden blossomes ; but some spring below , Like Daysie , flow'rs , that in the Pathwayes are : Yet all shall feele it , when their Sov'radgues eye Doth frowne , or smile , regard , or else neglect : Yea , it will finde them in Obscurity , By some Disheartning , or some sweet Effect . Vouchsafe to shine on Mee , my Gracious King , And then my Wi●her'd Leaves , will freshly , spring . The Right-hand . way , is Vertues Path , Though rugged Passages it hath . HAC VIRTUTIS ITER . ILLVSTR. XXVI . Book . 3 I Fany covet knowledge of that Path , Which thither tends , where Peace her dwelling hath , This Emblem ( being well observ'd ) will show On whether side , it will be best to goe . The Left ▪ hand way , seemes to be walk'd , at ease , Through Lawnes , and Downes , and green-swath'd Passages ; And , much allures the Traveller , to trie The many Pleasures , which doe that Way lye . The Right-hand-course , is through a Pathlesse-mo●nd Of newly ploughed , and deep-furrow'd Ground ; Which , as uneasie seemeth , to be gone , As , in appearance , rough to looke upon . Yet , this is Vertue 's Path : This Way uneven , Is that , which unto ev'ry man is given , To travaile in ; and , hath a safer ending , Then those , whereon more Pleasures are attending : And ( though it leades us thither , where we see Few promises of outward Glories bee ) It brings ( us when we passe the common fight ) Through easy Tracts , to gaine our Hearts delight . The other Way ( though seeming streight , it lyes , To Pleasure's Pallaces , before our eyes ) Hath many rubs , and perills , which betweene Our Hopes , and Vs , will alwayes lurke unseene ; Till we are drawne so farre , that 't will be vaine , To seeke , with safety , to returne againe . This , let us heed , and , still , be carefull , too , Which Course is most concerneth us to goe . And , though the Left-hand-way , more smoothnesse hath , Let us goe forward , in the Right-hand-path . I was erected for a Bound , And I resolve to stand my ground . CONCEDO NULLI . ILLVSTR. XXVII . Book . 3 THe Bounder-Stones , held sacred , heretofore , Some did so superstitiously adore , As , that they did not onely rev'rence doe them , But , have ascrib'd a kinde of God-head , to them : For , Terminus had many a Sacrifize , As well as other senslesse Deities . I am not so prophane , as to desire Such Ethnick zeale should set our hearts on fire : But , wish I could , Men better did regard Those Bounders , which Antiquity hath rear'd ; And , that , they would not , with so much delight , There , make incroachments , where they have no righ● ▪ That , ev'ry man might keep his owne Possessions , Our Fathers , us'd in reverent Processions ( With zealous prayers , and with praisefull cheere ) To walke their Parish ▪ limits , once a yeare : And , well knowne Markes ( which sacrilegious Hands Now cut or breake ) so bord'red out their Lands , That , ev'ry one distinctly knew his owne ; And , many brawles , now rise , were then unknowne . But , since neglected , sacred Bounders were , Most men Incroachers , and Intruders are : They grieve each other , and their Dues they steale , From ●rince , from Parent , and from Common-weale . Nay , more ; these bold Vsurpers are so rude ; That , they , on Christ's Inheritance intrude . But , that will be aveng'd ; and ( on his right ) Though such incroach , he will not lose it quite : For , hee 's that Bounder , and that Corner-stone , Who all confines , and is confin'd , of none . Where Lovers fitly matched be , In mutuall-duties , they agree MANUS MANUM LAUAT . ILLVSTR. XXVIII . Book . 3 WOuld God , I could as feelingly infus● ▪ A good effect of what this Emblem shewes , As I can tell in words , what Moralls bee , The use of that , which here you pictur'd fee. Most Lovers , minde their Penny , or their Pleasure ; Or , painted Honors ; and , they all things measure , Not as they are , but as they helpfull seeme , In compassing those toyes , they most esteeme . Though many wish to gaine a faithfull Friend , They seldome seeke one , for the noblest end : Nor know they ( should they finde what they had sought ) How Friendship should be manag'd , as it ought . Such , as good Husbands covet , or good Wives ( The deare companions of most happy lives ) Wrong Courses take to gaine them ; yet , contemne Their honest love , who rightly counsell them : And , lest , they unawares the Marke may hit , They blinde their judgements , and befoole their wit. He , that will finde a Friend , must seeke out one To exercise unfeigned love upon ; And , mutuall-duties , must both yield ▪ and take , Not for himselfe , but , for his Friendship sake . Such , as doe rightly marry , neither be With Dowries caught , nor wooe a Pedigree ; Nor. meerely come together , when they wed , To reape the youthfull pleasures of the Bed : But , seeke that fitnesse , and , that Sympathy , Which maketh up the perfect'st Amity . A paire , so match'd ; l●ke Hands that wash each other , As mutuall helpes , will sweetly live together . When Law , and Armes , together meet , The World descends , to kisse tho●● feet . LEGIBUS ET ARMIS . ILLVSTR. XXIX . Book . 3 THe Picture of a Crowned king , here , stands Upon a Globe ; and , with outstretched hands , Holds forth , in view , a Law booke , and a Sword : Which plaine and moderne Figures , may afford This meaning ; that , a King , who hath regard To Courts for pleading , and a Court of Guard , And , at all times , a due respect will carry , To pious Lawes , and Actions military ; Shall not be Monarch , onely in those Lands , That are , by Birth right , under his commands : But , also , might ( if just occasion were ) Make this whole Globe of Earth , his power to feare ; Advance his Favorites ; and , bring downe all His opposites , below his pedestall . His conquering Sword , in forraigne Realmes , he drawes , As oft , as there is just , or needfull cause : At home , in ev'ry Province of his Lands , At all times , armed are his Trayned bands . His Royall fleets , are terrours to the Seas ; At all houres , rigg'd , for usefull Voyages : And , often , be his Navy doth increase , That Warres Provisions , may prolong his Peace . Nor , by the tenure of the Sword , alone , Delighteth he to hold his awfull Throne , But , likewise , labours , Mischiefes to prevent , By wholsome Lawes , and rightfull Goverment . For , where the Sword commands , without the Law , A Tyrant keepes the Land in slavish awe : And , where good Lawes doe want an Armed pow'r , Rebellious Knaves , their Princes , will devoure . Faire-shewes , we should not so much heed , As the Vprightnesse of the Deed. NON QUAM FORMOSA SED QUAM RECTA . ILLVSTR. XXX . Book . 3 WHen wee should use a Ruler , or a Square , Or such like Instruments , as usefull are , In forming other things ; we prize not so The carving , or the colourable show ( Which makes them beautifull in outward sight ) As when , for Vsefulnesse , we finde them right . A warped Bowe , though strung with silken threads , And , crooked Arrowes , tipt with Golden heads , Delight not Archers ; tyet , such uselesse Toyes Be fit enough for Bunglers , and for Boyes . A skilfull Artist ( in what Art soe're , He seekes , to make his ablenesse appeare ) Will give large Prices , with much more content , To buy a plaine ( if perfect ) Instrument ; Then , take for nothing ( or , for thankes alone ) An uselesse Toole , though , gay to looke upon . From whence , observe ; that , if there must be sought , When meere Mechanick-workes are to be wrought , Such Instruments , as rather have esteeme For their true-being , then for what they seeme . Much more , should all those Rules be such , whereby Wee goe about , our selves to rectify ; And , build up , what in Body , or in minde , We may defective , or impaired finde . Else peradventure , that we thinke to mend , More faulty may become , at later end . But , hence , I chiefly learne , to take a care , My Life , and Actions , rather be sincere , Then seeming such : And , yet , I le thinke no shame , To seeme , to be as honest , as I am . My Substance , and my Light , are spent , In seeking other mens content . ALIIS IN SERVIENDO CONSUMOR . ILLVSTR. XXXI . Book . 3 IF this nigh-wasted Candle , you shall view , And , heed it well , it may enlighten you To looke with more compassion , on their paines , Who rob themselves , to multiply your gaines . The Taper burnes , to give another light , Ev'n till it selfe , it hath consumed quite ; And , all the profit , which it thence doth winne , Is to be snufft , by ev'ry Commer-in . This is the Lot of some , whom I have knowne , Who , freely , all their life-time , have bestowne In such industrious labour , as appeares , To further others profits , more then theirs ; And , all their Patrimonies , well nigh spent , The ruining of others , to prevent . The wit , the strength , and all the pow'r they had , ( Which might , by probability , have made Good meanes to raise them , in this world , as high , As most , who climbe to wealthy dignity ) Ev'n these , they have bestow'd , to better them , Who their indeavors , for their paines , contemne . These are those Lamps , whose flames , from time to time , Have through each Age , and through-our ev'ry Clime , To one another , that true Light convey'd , Which Ignorance , had , els , long since betray'd To utter darknesse . These , despightfull Pride Oft snuffs ; and , oft , to put them out , hath try'd . But , from the brightnesse of such Lights , as they , We got our Light of knowledge , at this day . To them , God make us kinder ; and to Him , More thankfull , that we gain'd such light by them . The safest Riches , hee shall gaine , Who alwayes Faithfull doth remaine . DITAT SERVATA FIDES . ILLVSTR. XXXII . Book . 3 THe Horne-of-plenty , which Wealth signifies , The Hand-in-hand , which Plighted faith implies , ( Together being painted ) seeme to teach , That , such as will be honest , shall be rich . If this be so , why then for Lucre-sake , Doe many breake the Promises they make ? Why doe they cheat and couzen , lye , and sweare ? Why practise they all Villanies that are ? To compasse Wealth ? And , how doe such as they Inlarge their ill-got Portions , ev'ry day ? Or , whence proceedes it , that sometimes we see Those men grow poore , who faithfull seeme to bee ? Thus , oft it proves ; and , therefore , Falshood can , In likelihood , much more inrich a man , Then blamelesse Faith ; and , then , the Motto here Improper to this Emblem , doth appeare . But , well enough they sute ; and , all is true , Which these things ( being thus united ) shew . Should it be then concluded , that all those , Who poore and honest seeme , have made but showes Of reall Faith ? And , therfore , plagu'd have bin With publicke lashes , for their private sin ? Indeed , sometime it hath succeeded so : But , know you should , that , most who richest grow , In Outward-wealth , are very poore in that , Which brings true Plentie , and a blest Estate : And , that , Good men , though poore they seeme to bee , Have Riches , which the Worldling cannot see , Now He , who findes himselfe endow'd with such , ( What e're wee thinke him ) is exceeding rich . Poore-Theeves , in Halters , we behold , And , great-Theeves , in their Chaines of gold . FVRES PRIVATI IN NERVO PVBLICI IN AVRO ILLVSTR. XXXIII . Book . 3 IF you , this Emblem , well have look'd upon , Although you cannot helpe it , yet , bemone The Worlds blacke Impudence ; and , if you can , Continue ( or become ) an honest man. The poore , and petty Pilferers , you see On Wheeles , on Gibbets , and the Gallow tree Trust up ; when they , that farre more guilty are , Pearle , Silke , and costly Cloth of Tissue , weare . Good God! how many hath each Land of those , Who , neither limbe , nor life , nor credit lose ( But , rather live befriended , and applauded ) Yet , have of all their livelihoods defrauded The helplesse Widowes , in their great distresse ? And , of their Portions , robd the Fatherlesse ? Yet , censur'd others Errours , as if none Had cause to say , that they amisse have done ? How many , have assi●ted to condemne Poore soules , for what was never stolne by them ? And , persecuted others , for that Sin , Which they themselves , had more transgressed in ? How many worthlesse men , are great become , By that , which they have stolne , or cheated from Their Lords ? or ( by some practices unjust ) From those , by whom they had beene put in trust ? How many Lawyers , wealthy men are growne , By taking Fees , for Causes overthrowne By their defaults ? How many , without feare , Doe rob the King , and God , yet blamelesse are ? God knowes how many ! would I did so , too , So I had pow'r to make them better doe . Whil'st thou dost , here , injoy thy breath , Continue mindfull of thy Death . MEMENTO MORI . ILLVSTR. XXXIV . Book . 3 WHen thou beholdest on this Burying-stone , The melancholly Night-bird , sitting on The fleshlesse ruines of a rotten-Skull , ( Whose Face , perhaps , hath been more beautifull , Then thine is now ) take up a serious thought ; And , doe as thou art by the Motto taught . Remember Death : and minde , I thee beseech , How soone , these Fowles may at thy window screech ; Or , call thee ( as the common people deeme ) To dwell in Graves , and Sepulchers , by them , Where nothing else , but Bats , and Owles , appeare ; Or , Goblins , form'd by Fancies , and , by Feare . If thou shalt be advis'd , to meditate Thy lat●er end , before it be too late , ( And , whil'st thy friends , thy strength , and wits may bee In likely case , to h●lp and comfort thee ) There may be courses taken , to divert Thos● Frights , which , else , would terrifie thy heart , When Dea●h drawes neare ; and helpe thee plucke away That S●ng , of his , which would thy Soule dis●ay . But , i● thou madly ramble onward , still , Til t●ou art sinking downe that darkesome hill , Which borders on the Grave ( and dost b●ginne To see , ●he Shades of Terrour , and of Sinne To fly ●crosse thy Conscience ) 't will be hard To 〈◊〉 this Lesson ; or , to be prepar'd For th●● sad parting , which , will forced bee , Be●●● e●hi● much beloved World , and thee . Consider this , therefo●e , while Time thou hast , An● , put not off this Bus'nesse , till the last . Doe not the golden Meane , exceed , In Word , in Passion , nor in Deed. SERVA MODVM . ILLVSTR. XXXV . Book . 3 AS is the head-strong Horse , and blockish Mule , Ev'n such , without the Bridle , and the Rule , Our Nature growes ; and , is as mischievous , Till Grace , and Reason , come to governe us . The Square , and Bridle , therefore let us heed , And , thereby learne to know , what helpes wee need ; Lest , else , ( they fayling , timely , to bee had ) Quite out of Order , wee , at length , bee made . The Square , ( which is an usefull Instrument , To shape foorth senselesse Formes ) may represent The Law : Because , Mankind , ( which is by Nature , Almost as dull , as is the senselesse-creature , ) Is thereby , from the native-rudenesse , wrought ; And in the Way of honest-living taught . The Bridle , ( which Invention did contrive , To ●ule , and guide the Creature-sensitive ) May type fo●●h Discipline ; which , when the Law , Hath school'd the Wit , must keepe the Will in awe . And , hee that can by these , his Passions bound , This Emblems meaning , usefully , hath found . Lord , let thy sacred Law , at all times , bee A Rule , a Master , and a Glasse to mee ; ( A Bridle , and a Light ) that I may , still , Both know my Dutie , and obey thy Will. Direct my Feet ; my Hands , instruct thou so , That I may neither wander , nor mis●doe . My Lookes , my Hearing , and my Wordes confine , To keepe still firme , to ev'ry Word of thine . On thee , let also my Desires attend : And , let me hold this temper , till mine end . Wee then have got the surest prop , When God , alone , becomes our Hope . FVLCRVM TVTIS SIMVM ILLVSTR. XXXVI . Book . 3 I Should not care how hard my Fortunes were , Might still my Hopes be such , as now they are , Of helpes divine ; nor feare , how poore I bee , If thoughts , yet , present , still may bide in mee . For , they have left assurance of such ayd , That , I am of no dangers , now afraid . Yea , now I see , mee thinkes , what weake and vaine Supporters I have sought , to helpe sustaine My fainting heart ; when some injurious hand , Would undermine the Station where I stand . Me thinks , I see how scurvie , and how base , It is to scrape for favours , and for grace , To men of earthly minds ; and unto those , Who may , perhaps , before to morrow lose Their Wealth , ( or their abus'd Authoritie ) And , stand as much in want of helpe as I. Me thinks , in this new-rapture , I doe see The hand of God from heaven supporting me , Without those rotten-Ayds , for which I whinde , When I was of my tother vulgar-minde : And , if in some one part of me it lay , I , now , could cut that Limbe of mine away . Still , might I keepe this mind , there were enough Within my selfe , ( beside that cumbring stuffe Wee seeke without ) which , husbanded aright , Would make mee Rich , in all the Worlds despight . And , I have hopes , that , had shee quite bereft mee , Of those few ragges and toyes , which , yet , are left me ; I should on God , alone , so much depend , That , I should need , nor Wealth , nor other Friend . True Vertue , firme , will alwayes bide , By whatsoever suffrings tride . VIRTUS INEXPUGNABILIS . ILLVSTR. XXXVII . Book . 3 THis is a well-knowne Figure , signifying , A man , whose Vertues will abide the trying : For , by the nature of the Diamond stone , ( Which , Violence , can no way worke upon ) That Patience , and long-suffering is intended , Which will not bee with Injuries offended ; Nor yeeld to any base dejectednesse , Although some bruising Pow'r , the same oppresse ; Or , such hard streights , as theirs , that hamm'rings feele , Betwixt an Anvile , and a Sledge of Steele . None ever had a perfect Vertue , yet , But , that most Pretious-stone , which God hath set On his right hand , in beaming-Majestie , Vpon the Ring of blest ETERNITIE . And , this , is that impenitrable Stone , The Serpent could not leave impression on , ( Nor signe of any Path-way ) by temptations , Or , by the pow'r of fly insinuations : Which wond●ous Mysterie was of those five , Whose depth King Solomon could never dive . Good God! vouchsafe , ev'n for that Diamond-sake , That , I may of his pretiousnesse , partake , In , all my Trialls ▪ make mee alwayes able To bide them , with a minde impenitrable , How hard , or oft so'ere , those hamm'rings bee , Wherewith Afflictions must new fashion mee . And , as the common Diamonds polish'd are , By their owne dust ; so , let my errours weare Each other ou● ; And , when that I am pure , Give mee the Lustre , Lord , that will endure . Truth , oft oppressed , wee may see , But , quite supprest it cannot bee . VERITAS PREMITUR NON OPPRIMITUR . ILLVSTR. XXXVIII . Book . 3 THis is that fruitfull Plant , which when it growes , Where wholesome Water in abundance flowes , Was , by the Psalmist , thought a likely Tree , The Emblem , of a blessed-man , to bee : For , many wayes , it fitly typifies , The Righteous-man , with his proprieties ; And , those true Vertues , which doe helpe increase His growing , in the state of Blessednesse . The Palme , ( in this our Emblem , figur'd , thus ) D●pressed with a Stone , doth shew to us The pow'r of Truth : For , as this Tree doth spread , And thrive the more , when weights presse downe the head ; So , Gods eternall Truth ( which all the pow'r And spight of Hell , did labour to devoure ) Sprung high , and flourished the more , thereby , When Tyrants crush'd it , with their crueltie . And , all inferiour Truths , the same will doe , According as they make approaches to The best Perfection ; or , as they conduce To God's due praise , or some such pious use . Lord , still , preserve this Truth's-integritie , Although on ev'ry side , the wicked prie , To spie how they may disadvantage it . Yea , Lord , though Sinners in high place doe sit , ( As David saith ) yet , let them not oppresse Thy Veritie , by their imperiousnesse . But , make both Her , and her Professors , bide The Test , like Silver seven times purifide . That , all Truths lovers , may with comfort see , Shee may depre●t , but , not , oppressed bee . They , who but slowly-paced are , By plodding on , way travaile farre . PAS A PAS . ILLVSTR. XXXIX . Book . 3 THe big-bon'd Oxe , in pace is very slow , And , in his travaile , step by step , doth goe , So leisurely , as if he tir'd had bin , Before his painfull Iourney did beginne ; Yet , all the day , he stifly ploddeth on , Vntill the labour of the day be done : And , seemes as fresh ( though he his taske hath wrought ) As when to worke , he first of all was brought . Meane-while , the Palfray , which more swiftnesse had , Hath lost his breath , or proves a Resty-jade . This Emblem , therefore , maketh it appeare , How much it profiteth , to persevere ; And , what a little Industry will doe , If wee continue constant thereunto . For , meanest Faculties , discreetly us'd , May get the start , of nobler Gifts , abus'd . This , may obserued be in many a one : For ( when their course of life was first begunne ) Some , whose refined wits , aspi'rd as high , As if above the Sphaeres , they were to flie : By Sloth , or Pride , or over-trusting to Their owne Sufficiencies , themselves undoe . Yea and those forward-wits , have liv'd to see Themselves inferiours , unto those , to be , Whom , they did in their jollity , contemne , As blocks , or dunces , in respect of them . Then , learne , Great-wits , this folly to prevent : Let Meane-wits , take from hence , incouragement : And , let us all , in our Affaires proceed , With timely leisure , and with comely speed . Vncertaine , Fortunes Favours , bee , And , as the Moone , so changeth Shee . FORTUNA UT LUNA . ILLVSTR. XL. Book . 3 OVr Author , peradventure , giveth us Dame Fortune ( for these Reasons ) pictur'd , thus : She hath a Comely-body , to declare , How pleasing shee doth usually appeare To them , that love her Favours . She is blinde , ( Or , hath still closed eyes ) to put in minde , How blindly , and how heedlesly , she throwes Her Largesse , where her Bounty , she bestowes . She stands upon a Ball ; that , wee may learne , Of outward things , the tottering , to discerne : Her Ball hath wings ; that it may signifie How apt her Favours are , away to flie . A Skarfe displayed by the wind , she beares , ( And , on her naked-Body , nothing weares ) To shew , that what her Favorite injoyes , Is not so much for Vsefulnesse , as toyes . Her Head is hairelesse , all , except before ; To teach thee , that thy care should be the more To hold her formost kindnesse , alwayes fast ; Lest , she doe show thee slipp'ry tricks , at last . And , lastly , that her changing may be showne ; She beareth in her Hand a Wayned_moone . By this Description , you may now descry Her true conditions , full as well as I : And , if you , still , suppose her , worth such honour , You have my leave to wooe , and wayt upon her . Moreover ( to her credit ) I confesse , This Motto falsly saith , her Ficklenesse Is like the Moones : For , she hath frown'd on mee Twelve Moones , at least ; and , yet , no Cha●●e I see Vntill the Steele , the Flint shall smite , It will afford nor Heat , nor Light. ANTE FERIT QUAM FLAMMA MICET . ILLVSTR. XLI . Book . 3 WHilst by the High-way-side , the Flint-stone lies , Drie , cold , and hardnesse , are the properties We then perceive : But , when we prove it nigher , We finde , that , Coldnesse doth inclose a Fire ; And , that , though Raine , nor cloudie-skie appeares , It will be ( many times ) bedew'd with teares . From hence , I mind , that many wronged are By being judg'd , as they , at first , appeare ; And , that , some should bee prais'd , whom wee despise , If inward-Grace , were seene with outward-Eyes . But , this is not that Morall ( wee confesse ) Which this our Emblem , seemeth to expresse : For ( if the Motto speake the meaning right ) It shewes , that , hard-afflictions first must smi●e Our hardned hearts , before it will bee seene , That any light of Grace , in them , hath beene . Before the Flint will send forth shining Rayes , It must bee strucken , by the Steele , ( it sayes . ) Another Morall , adde we may to this , ( Which , to the Figure , sutes not much amisse . ) The Steele , and Flint , may fitly represent Hard-hearted men , whose mindes will not relent : For , when in opposition , such become , The fire of Malice , flames and sparkles from Their threatning Eyes ; which else , close hidden rests , Within the closets of their flintie brests : And , flame out-right it will not , ( though it smokes ) Till Strife breake passage , for it , by her strokes . If any of these Moralls may doe good , The purpose of my paines is understood . My Wit got Wings and , high had flowne . But , Povertie did keepe mee downe . PAVPERTATE PREMOR SUBLEUOR INGENIO . ILLVSTR. XLII . Book . 3 YOu little thinke , what plague it is to bee , In plight like him , whom pictur'd here you see . His winged-Arme , and his up lifted-eyes , Declare , that hee hath Wit , and Will , to rise : The Stone , which cl●gs his other hand , may show That , Povertie and Fortune , keepe him low : And , twixt these two , the Bodie and the Mind , Such labours , and such great vexations finde , That , if you did not such mens wants contemne , You could not chuse but helpe , or pitie them . All Ages had ( and , this I know hath some ) Such men , as to this misery , doe come : And , many of them , at their Lot , so grieve , As if they knew , ( or did at least beleeve ) That , had their Wealth suffiz'd them to aspire ( To what their Witts deserve , and they desire ) The pr●sent Age. and future Ages too , Might gaine have had , from what they thought to doe . Perhaps I dream'd so once : But , God be prais'd , The Clog which kept me downe , from being rais'd , Was chain'd so fast , that ( if such Dreames I had ) My thoughts , and longings , are not now so mad . For , plaine I see , that , had my Fortunes brought Such Wealth , at first , as my small Wit hath sought ; I might my selfe , and others , have un●one , Instead of Courses , which I thought to runne . I finde my Povertie , for mee was fit ; Yea , and a Blessing , greater than my Wit : And , whether , now , I rich or poore become , T is nor much pleasing , nor much troublesome . A Mischiefe , hardly can be done , Where many-pow'rs are knit in one . VIRTUS UNITA FORTIOR . ILLVSTR. XLIII . Book . 3 OBserve the Sheafe of Arrowes , figur'd here ; And , how the pow'r , and fury , of the Beare ( Though hee attempt it ) no device can finde To breake one slender-shaft , while they are joyn'd : Whereas , were they divided , strength but small , Like rotten Kexes , would soone breake them all . This Emblem , therefore , fitly doth imply That Safeguard , which is found in Vnity ; And , shewes , that , when Dis-union is begunne , It breedeth dangers , where before were none . The Psalmist , numerous Off-springs , doth compare To Quivers , that with Shafts replenish'd are . When Vnity hath knit them in her hands , They prove like Arrowes in a Gyants hands . And , though , for these , their Foes in wayt have layd , They shall not be supriz'd , nor made afrayd . Consider this , yee Children of one Sire , 'Twixt whom , is kind ad some contentious fire , And , reconciled be , left 〈◊〉 , at length , Consume away the marrow of your strength ; Or , by dividing , of your joyned-pow'r , Make way for those , who studie to devoure . Yea , let us all consider , as we ought , What Lesson , by this Emblem , we are taught . For , wee are Brethren all ; and ( by a Bloud More precious , then our nat'rall Brother-hood ) Not knit , alone , but mingled , as it were , Into a League ; which is , by much , more deare , And , much more dangerous , to be undone , Then all the Bands , that can he thought upon . They , best injoy their Hearts desires , In whom , Love , kindles mutuall-fires . AMORE MUTUO . ILLVSTR. XLIV . Book . 3 WHat may the reason be , that , when Desire Hath kindled in the brest , a Loving-fire , The Flame , which burn'd awhile , both cleere & strong , Becomes to be extinguished , ere long ? This Emblem gives the reason ; for , it showes , That , when Affection , to perfection growes , The Fire , which doth inlighten , first , the same , Is made an equall , and a mutuall-flame . These burning Torches , are alike in length ; To shew , Love equall , both in time , and strength . They , to each otherward , their Flames extend , To teach us , that , True-lovers have no end Pertayning to Selfe-love ; and , lo , betweene These Two , one Flaming heart , is to be seene ; To signifie , that , they , but one , remaine In Minde ; though , in their Persons , they are twaine . He , doubtlesse , then , who Lov'd , and , giveth over , Deserveth not the Title of a Lover at Or , else , was unrequited in Affection , And , was a Lover , with some imperfection . For , Love , that loves , and is not lov'd as much , May perfect grow ; but , yet , it is not such , Nor can be , till it may that object have , Which gives a Heart , for what it would receive : And , lookes not so much outward , as to heed What seemes within , to want , or to exceed . Whether our Emblem 's Author , thought of this , You need not care ; nor , will it be amisse , If they who perfect Lovers , would be thought , Doe mind , what by this Morall , they are taught . Where many-Forces joyned are , Vnconquerable-pow'r , is there CONCORDIA INSUPERABILIS . ILLVSTR. XLV . Book . 3 AN Emblem 's meaning , here , I thought to conster ; And , this doth rather fashion out a Monster , Then forme an Hieroglyphicke : but , I had These Figures ( as you see them ) ready made By others ; and , I meane to morallize Their Fancies ; not to mend what they devise . Yet , peradventure , with some vulgar praise , This Picture ( though I like it not ) displayes The Morall , which the Motto doth imply ; And , thus , it may be sayd to signifie . He , that hath many Faculties , or Friends , To keepe him safe ( or to acquire his ends ) And , fits them so ; and , keepes them so together , That , still , as readily , they ayd each other , As if so many Hands , they had been made ; And , in One-body , usefull being had : That man , by their Assistance , may , at length , Attaine to an unconquerable strength ; And , crowne his honest Hopes , with whatsoever He seekes for , by a warranted Endeavour . Or , else , it might be sayd ; that , when we may Make our Affections , and , our Sense , obay The will of Reason , ( and , so well agree , That , we may finde them , still , at peace to be ) They 'l guard us , like so many Armed hands ; And , safely keepe us , whatsoere withstands . If others thinke this Figure , here , inferres A better sense ; let those Interpreters Vnriddle it ; and , preach it where they please : Their Meanings may be good , and so are these . The Hearts of Kings are in God's Hands ; And , as He lists , He Them commands . IN MANU DEI COR REGIS . ILLVSTR. XLVI . Book . 3 WHy doe men grudge at those , who raysed be , By royall Favour , from a low degree ? Know this ▪ Hee should be honour'd , whom the King , To place of Dignity , shall please to bring . Why should they blame their Kings , for fav'ring such , Whom , they have thought , scarce meriting so much ? God rules their Hearts ; and , they , themselves deceive , Who dreame , that Kings exalt , without Gods leave . Why murmure they at God , for guiding so The Hearts of Kings , as oft they see him doe ? Or , at his Workes , why should they take offence , As if their Wit , could teach his Providence ? His just , and his all-seeing Wisedome knowes , Both whom , and why he crownes , or overthrowes ; And , for what cause , the Hearts of Princes , bee Inlarg'd , or shut ; when we no cause can see ; We sometime know , what 's well , and what 's amisse ; But , of those Truths , the root concealed is ; And , False-hoods , and Uncertainties , there are , In most of those things , which we speake , or heare . Then , were not Kings directed by God's hand , They , who are best , and wisest in the Land , Might oft misguide them , either by receiving A False report , or , by some wrong-believing . God's Grace it is , that Good-men rays'd have bin : If Sinners flourish , we may thanke our Sin. Both Good and Bad , so like in out-sides be , That , Kings may be deceiv'd , in what they see ; And , if God had not rul'd their Hearts aright , The World , by this time , had been ruin'd quite . A Vertue hidden , or not us'd , Is either Sloth , or Grace abus'd . CELATA VIRTUS IGNAVIA EST. ILLVSTR. XLVII . Book . 3 THe World hath shamelesse Boasters , who pretend , In sundry matters , to be skill'd so well , That , were they pleased , so their houres to spend , They say , they could in many things excell . But , though they make their hearers to beleeve , That , out of Modestie their Gifts they hide , In them wee very plainely may perceive , Or Sloth , or Envy , Ignorance , or Pride . When other mens endeavours they peruse , They either carpe at what they cannot mend ; Or else of Arrogance doe those accuse , Who , to the publike view , their Workes commend . If these men say , that they can Poetize , But , will not ; they are false in saying so : For , he whose Wit a little that way lies , Will doing bee , though hee himselfe undoe . If they , in other Faculties are learned , And , still , forbeare their Talents to imploy ; The truest Knowledge , yet , is undiscerned , And , that , they merit not , which they injoy . Yea , such as hide the Gifts they have received , ( Or use them not , as well as they are able ) Are like fayre Eyes , of usefull sight bereaved ; Or , lighted-Candles , underneath a Table . Their glorioust part , is but a Painted cloath , Whose Figures , to the wall-ward , still are hung ▪ Their hidden Vertues , are apparant Sloth ; And , all their life , is to the publike wrong : For , they doe re●pe the Fruits , by many sowne , And , leave to others , nothing of their owne . The Moone , which is decreasing now , When shee returnes , will fuller , grow . REDIBO PLENIOR . ILLVSTR. XLVIII . Book . 3 I Never , yet , did murmuringly complaine , Although those Moones have long been in the Waine , Which on their Silver Shields , my Elders wore , In Battels , and in Triumphs , heretofore . Nor any mention have I ever made , Of such Eclipses , as those Crescents had ; Thereby , to move some Comet , to reflect His fading-light , or daigne his good aspect . For , when I tell the World , how ill I fare , I tell her too , how little I doe care , For her despights : yea , and I tell it not , That , helpe , or pitie , might from her be got ; But , rather , that her Favourites may see , I know my Waynings , yet , can pleased bee . My Light , is from the Planet of the Sunne ; And , though the Course , which I obliquely runne , Oft brings my outward Fortunes to the Waine , My Light shall , one day , bee renew'd againe . Yea , though to some , I quite may seeme to lose My Light ; because , my follies interpose Their shadowes to eclipse it : yet , I know , My Crescents , will increase , and fuller , grow . Assoone as in the Flesh , I beeing had , I mooved on in Courses retrograde , And , thereby lost my Splendor : but , I feele Soft motions , from that great Eternall Wheele , Which mooveth all things , sweetly mooving mee , To gaine the Place , in which I ought to bee : And , when to Him , I backe returne , from whom At first I came , I shall at Full become . Bee warie , wheresoo're , thou bee : For , from deceit , no place is free . NUSQUAM TUTA FIDES . ILLVSTR. XLIX . Book . 3 SOme write ( but , on what grounds , I cannot tell ) That they , who neere unto the Deserts dwell , Where Elephants are found , doe notice take , What trees they haunt , their sleeping-stocks to make ; That , when they rest against an halfe-sawne stemme , It ( falling ) may betray those Beasts to them . Now , though the part Historicall , may erre , The Morall , which this Emblem doth inferre , Is overtrue ; and , seemeth to imply , The World to bee so full of Treacherie , As , that , no corner of it , found can be , In which , from Falshoods Engines , wee are free . I have observ'd the Citie ; and , I finde The Citizens , are civill , grave and kinde ; Yet , many are deluded by their showes , And , cheated , when they trust in them repose . I have been oft at Court ; where I have spent , Some idle time , to heare them Complement : But , I have seene in Courtiers , such deceit , That , for their Favours , I could never wait . I doe frequent the Church ; and , I have heard Gods judgements , by the Preachers , there , declar'd , Against mens falshoods ; and , I gladly heare Their zealous Prayers , and good Counsells there ; But , as I live , I finde some such as they , Will watch to doe a mischiefe , if they may . Nay , those poore sneaking Clownes , who seeke their living , As if they knew no manner of deceiving ; Ev'n those , their witts , can ( this way ) so apply , That , they 'l soone cousen , wiser men , than I. This Day , my Houre-glasse , forth is runne ; Thy Torch , to Morrow , may bee done . HODIE MIHI CRAS TIBI . ILLVSTR. L. Book 3 THere is no Day , nor minute of the Day , In which , there are not ma●y sent away From Life to Death ; or , many drawing on , Which , must within a little while bee gone . You , often , view the Grave ; you , often , meet The Buriers , and the Mourners , in the street , Conveying of some Neighbour , ●o that home , Which must , e're long , your dwelling-place become . You see the Race , of many a youthfull Sonne Is finish'd , e're his Father's Course is done ; And , that the hand of Death , regardeth neither Sexe , Youth , nor Age ; but , mingleth all together . You , many times , in your owne houses , heare The groa●es of Death , and view your Children , there , Your lov●ng Parents , or , beloved Wives , To gaspe for breath , and , labour for their lives . Nay , you your selves , do sometime find the paines Of Sicknesse , in your Bowels , and your Vaines , The Harbingers of Death , sometime , begin To take up your whole Bodie , for their Inne . You beare their heavie Aches , on your back ; You feele their twinges , make your heart strings crack ; And , sometime , lye imprison'd , and halfe dead , With Age , or with Diseases , on your bed : Yet you deferre your ends ; and , still contrive , For temp'rall things ; as if you thought to live Sixe Ages longer : or had quite forgot , That , you , and others , draw one common-Lot . But , that , you might not , still , the same forget , This Emblem , and this Motto , here were set . Finis libri tertij . THE THIRD LOTTERIE . 1 THe Wreathes of GLORY , you affect , But , meanes to gaine them , you neglect ; And , ( though in doing , you delight ) You doe not , alwayes , what is right : Nor are you growne , as yet , so wise , To know , to whom the richest Prize Doth appertaine ; nor what it is . But , now , you are inform'd of This. 2 Though you are weake , you much may doe , If you will set your Wits thereto . For , meaner Powres , than you have had , And , meaner Wits , good shift have made , Both to contrive , and compasse that , Which abler men have wondred at . Your Strength , and Wit , unite , therefore , And , both shall grow improov'd the more . 3 Perhaps , thou mayst be one of them , Who , Civill Magistrates contemne ; And sleighteth , or else , flouteth at The Ceremonies of E●●ate . That , ●hou mai● , therefore , learne to get , Both better Manners , and more Wit , The Sword , and Mace , ( by some despiz'd ) Is , for thy sake , now moralliz'd . 4 By this thy Lot , wee may misdoubt , Thou look'st not warily about ; But , hudlest onward , without heed , What went before , or may succeed ; Procuring losse , or discontent , Which , Circumspection , might prevent . Therefore , with gratefulnesse , receive Those counsells , which our Moralls vive . 5 Thou hast , unworthily , repin'd , Or , been displeased in thy mind , Because , thy Fortunes doe not seeme To fit thy Worth ( in thy esteeme : ) And loe , to check thy discontent , Thy Lot , a Morall , doth present ; And shewes , that , if thou vertuous bee , Good-Fortune , will attend on thee . 6 When thy Desires have good successe , Thine owne Endeavors , thou dost blesse ; But , seldome unto God thou giv'st Due thanks , for that , which thou receiv'st . Thine Emblem , therefore , tells from whom The fruits of good Endeavours , come : And , shewes ( if thou to thrive intend ) On whom , thou , alwayes , must depend . 7 It may bee , thou art one of those , Whose Faith , more bold , than fruitfull growes ; And ( building on some false Decree ) Disheartnest those , that Workers be To gaine ( with awfull-joy ) that Prize , Which , unto no man , God denies , That workes in Hope ; and , lives by Faith. Marke , therefore , what thine Emblem saith . 8 Thou hast been willing , that thy Name , Should live the life of Honest-Fame ; And , that , thy labours ( to thy praise ) Continue might , in future dayes . Behold ; the Lot , thou hapnest on , Hath showne , how this may well bee done . Pursue the Course , which there is taught , And , thy desires to passe are brought . 9 Thou , many things , hast well begun ; But , little , to good purpose , done : Because , thou hast a fickle braine , And , hands that love to take no paine . Therefore , it chanceth not amisse , That , thou hast such a Chance , as this : For , if thou want not Grace , or Wit , Thou maist , in time , have good of it . 10 Whatev'r you seeme to others , now , It was the Harrow , and the Plough , By which , your Predecessors got , The fairest portion of your Lot : And , ( that , it may encrease your Wit ) They haunt you , in an Emblem , yet . Peruse our Morall ; and , perchance , Your Profit , it will much advance . 11 Much labour , and much time you spend , To get an able-constant Friend : But , you have ever sought him , there , Where , no such precious Iewells are : For , you , without have searching bin , To finde , what must be found within . This Friend , is mention'd by this Lot , But , God knowes where he may be got . 12 Thou seek'st for Fame ; and , now art showne , For what , her Trumpet shall be blowne . Thine Emblem , also , doth declare , What Fame they get , who vertuous are , For Praise alone ; and , what Reward , For such like Studies , is prepar'd . Peruse it ; And , this Counsell take ; Bee vertuous , for meere Vertues sake . 13 This Lot , those persons , alwayes finds , That have high thoughts , and loftie minds ; Or , such as have an itch to learne , That , which doth nothing them concerne ; Or , love to peepe , with daring eyes , Into forbidden Mysteries . If any one of these thou bee , Thine Emblem , lessons hath for thee . 14 If all be true , these Lots doe tell us , Thou shouldst be of those Fidling-fellowes , Who , better practised are growne , In others matters , that their owne : Or , one , that covets to be thought , A man , that 's ignorant of nought . If it be so , thy Morall showes Thy Folly , and what from it slowes . 15 Thou hast some Charge , ( who e're thou be ) Which , Tendance may expect from thee : And , well , perhaps , it may be fear'd , T is often left , without regard : Or , that , thou dost securely sleep , When , thou should'st watch , more strictly , keep . Thou knowest best , if it be so : Take therefore heed , what is to doe . 16 In secret , thou dost oft complaine , That , thou hast hop'd , and wrought in vaine ; And , think'st thy Lot , is farre more hard , Than what for others is prepar'd . An Emblem , therefore , thou hast got , To shew , it is our common-Lot , To worke and hope ; and , that , thou hast A Blessing by it , at the last . 17 That thou hast Honestie , we grant ; But , Prudence , thou dost often want : And , therefore , some have injur'd thee , Who farre more Wise , than honest bee . That , now , Discretion thou mayst add , To those good-meanings thou hast had ; The Morall of thine Emblem , view ; And , what it counsels , that , pursue . 18 To your Long-home , you nearer are , Than you ( it may bee ) are aware : Yea , and more easie is the Way , Than you , perchance , conceive it may . Lest , therefore , Death , should grim appeare , And , put you in a causelesse feare ; ( Or out of minding wholly passe ) This Chance , to you allotted was . 19 In slippery Paths , you are to goe ; Yea , they are full of danger too : And , if you heedfull should not grow , They 'l hazzard much , your overthrow . But , you the mischiefe may eschew , If wholsome Counsell , you pursue . Looke , therefore , what you may be taught , By that , which this your chance hath brought . 20 This present Lot , concernes full neere , Not you alone , but all men here ; For , all of us , too little heed His love , who for our sakes , did bleed . T is true , that meanes , hee left behind him , Which better teacheth how to minde him : Yet , if wee both by that , and th●● , Remember him , 't is not amisse . 21 T is hop'd , you just , and pious are , More out of Conscience , than for feare ; And , that you 'l vertuous courses take , For Goodnesse , and for Vertue-sake . Yet , since the best men , sometimes may Have need of helpes , in vertues way , Those usefull Moralls , sleight you not , Which are presented by this Lot. 22 This Lot pertaineth unto those , ( And who they bee , God onely knowes ) Who , to the world , have no desire ; But , up to heav'nly things aspire . No doubt , but you , in some degree , Indow'd with such Affections bee ; And , had this Emblem , that you might Encourag'd bee , in such a Flight . 23 The state of Temp'rall things to shew , Yee have them , still , within your view ; For , ev'ry object that wee see , An Emblem , of them , serves to bee , But , wee from few things , helps doe finde , To keepe Eternitie in minde . This Lot , an Emblem brings , therefore , To make you thinke upon it more . 24 Vnlesse you better looke thereto , Dis-use , and Sloth , will you undoe . That , which of you despayred was . With ease , might have bin brought to passe , Had but so much bin done , as may Bee equall'd with One Line a day . Consider this ; and , to that end , The Morall of your Lot attend . M 25 If wee mistake not , thou art one , Who loves to court the Rising-Sunne ; And , if this Lot , thy nature finde , Thou to Preferment hast a minde : If so , learne hence , by whose respect ( Next God ) thou mayst thy hopes effect : Then , seeke to winn his grace to thee , Of what estate soe're thou bee . 26 Thou to a double-path art come ; And , peradventure , troublesome , Thou findest it , for thee to know , On whether hand thou oughtst to goe . To put thee out of all suspect , Of Courses that are indirect ; Thy Morall points thee to a path , Which hardship , but , no perill hath . 27 You warned are of taking heede , That , never , you your Bounds exceed ; And , also , that you be not found , To come within your Neighbours Bound . There may be some concealed Cause , That , none but you , this Emblem drawes . Examine it ; And , If you see A fault , let it amended be . 28 Your Emblems morall doth declare , When , Lovers fitly matched are ; And , what the chiefest cause may be , Why , Friends and Lovers disagree . Perhaps , you somewhat thence , may learne , Which your Affection doth concerne . But , if it Counsell you too late , Then , preach it at your Neighbours gate . M 29 Some , vrge their Princes on to Warre , And weary of sweet Peace , they are . Some , seeke to make them , dote on Peace . ( Till publike Danger more encrease ) As if the World were kept in awe , By nothing else but preaching Law. Thy Morall ( if of those thou art ) Doth act a Moderators part . 30 T is feared , thou dost lesse esteeme , Vpright to bee , than so to seeme ; And , if thine actions , faire appeare , Thou carest not how soule they are . Though this bee not thy fault alone , Yet have a care of mending One : And , study thou , Vpright to grow , As well in Essence , as in Show . 31 Some , all their time , and wealth have spent , In giving other men content ; And , would not grudge to waste their Blood , To helpe advance the Common-good . To such as these , you have been thought , Not halfe so friendly as you ought . This Lot therefore befalls , to shew , How great respects , to such , are due . 32 You have been tempted ( by your leave ) In hope of Lucre , to deceive : But , much , as yet , you have not swerv'd From Faith , which ought to be observ'd . If well , hereafter , you would speed , In dealing-honestly , proceed : For , by your Emblem , you shall see , That , Honest-men , the richest bee . 33 We hope , no person , here , beleeves , That , you are of those wealthy Theeves , Who , Chaines of gold , and pearle doe weare , And , of those Theeves , that , none you are , Which weares a Rope , wee , plainly see ; For , you , as yet unchanged bee : But , unto God , for Mercie crie , Else , hang'd you may bee , e're you die . 34 You , willing are , to put away , The thinking on your Latter-day : You count the mention of it , Folly ; A meanes of breeding Melancholly ; And , newes unfit for men to heare , Before they come to sixtie-yeare . But , minde what Counsels now are sent , And , mend , left you too late repent . 35 Your Wits , your Wishes , and your Tongue , Have run the Wild grose-chase , too long ; And ( left all Reason , you exceed ) Of Rules , and Beines , you now have need . A Bridle , therefore , and a Square , Prime Figures , in your Emblem , are . Observe their Morall , and I pray , Be Wise , and Sober , if you may . 36 Because her Ayd makes goodly showes , You , on the World , your trust repose ; And , his dependance , you despise , Who , meerly , on God's helpe , relies . That , therefore , you may come to see , How pleas'd , and safe , those men may bee , Who have no ayd , but God , alone ; This Emblem , you have lighted on . 37 Some , thinke your Vertue very much ; And , there is cause to thinke it such : For , many wayes it hath been tride ; And , well the Triall doth abide , Yet , think not , but some brants there are , Which , your owne strength shall never beare . And , by the Morall of your Lot , Learne , where , Assistance may bee got . 38 Thou hast been grieved , and complain'd , Because , the Truth hath wrong sustain'd . But , that , dismayd thou shouldst not be , Thine Emblem will declare to thee , That , though the Truth may suffer spite , It shall not bee depressed quite ; But , by opposing , spread the more , And , grow more pow'rfull than before . 39 By Rashnesse , thou hast often err'd , Or , else , thou hadst been more preferr'd . But , future errours , to prevent , Thou to the slow pac'd Oxe art sent , To learne more Slaydnesse ; and , to doe Thy Workes , with Perseverance , too . Hee that this creatures Vertue scornes , May want it all , except his Flornes . 40 Dame Fortunes favour seemes to bee Much lov'd , and longed for , of thee ; As if , in what , her hand bestowes , Thou mightst thy confidence repose . But , that , her manners may bee knowne , This Chance , upon thee , was bestowne . Consider well , what thou hast got , And , on her flattrings , dote thou not . 41 The Steele and Flint , declare , in part , The Temper of a Stony-heart ; And , shewe , that thence , no Vertue flowes , Till it be forced out , with blowes . Some other , Moralls thou maist learne , Thereby , which will thy good , concerne : Marke , therefore , what they doe declare , And , minde it , as occasions are . 42 Thou thinkst thy Witt , had made thee great , Had Povertie not beene some let : But , had thy Wealth as ample beene , As , thou thy Witt , didst overweene ; Insteed of thy desired Height , Perhaps , thou hadst beene ruin'd quite . Hereafter , therefore , be content , With whatsoever God hath sent . 43 To Discord , thou art somewhat prone , And , thinkst thou mayst subsist alone ; Regarding not how safe they bide , 〈◊〉 last , in Concords bands , are tide . 〈◊〉 that thou mayst the better heed , What Good , from Vnion doth proceed , An Emblem is become thy Lot , From which , good Caveats may be got . 44 Thou wouldst be lov'd ; and , to that end , Thou dost both Time , and Labour spend : But , thou expect'st ( as wee beleeve ) More Love , than thou dost meane to give . If so , thou , then , art much to blame : For , Love affects a muturall-flame ; Which , if it faile on either side , Will never , long time , true abide . 45 If all your pow'rs , you should unite , Prevaile in your Desires , you might : And , sooner should effect your ends , If you should muster up your Friends . But , since your Genius doth suspect , That , you such Policie neglect , Your Lot presenteth to your view An Emblem , which instructeth you . 46 Because , thou mayst be one of them , Who dare the deeds of Kings condemne ; ( As if such eyes as theirs and yours Could view the depth of Sov'raigne pow'rs ; Or , see , how in each Time , and Place , God rules their hearts , in ev'ry case . ) To check thy sawcinesse , in this , An Emblem comes not much amisse . 47 Of many goodly parts thou vauntst ; And , much thou hast , though much thou wantst : But , well it were , that , lesse , thou hadst , Vnlesse more use thereof thou mad'st . That , therefore , thou mightst come to see , How vaine unpractiz'd vertues bee , Peruse thine Emblem , and , from thence , Take usefull heed of thy Offence . 48 By this thy Lot , it may appeare , Decayd thy Hopes , or Fortunes are . But , that , thou mayst no courage lose , Thine Emblem , by example , showes , That , as the Moone doth from the Waine Returne , and fill her Orbe againe : So , thou thy Fortunes mayst renew , If , honest Hopes , thou shalt pursue . 49 Some Foes , for thee , doe lie in wait , Where thou suspectest no Deceit ; Yea , many a one , thy harme intends , Whom thou dost hope will be thy Friends : Be therefore , heedfull , whom to trust ; What walke thou tak'st , and what thou dost ; For , by thine Emblem , thou shalt see , That , warinesse , will needfull bee . 50 It seemes , by drawing of this Lot , The day of Death , is much forgot ; And , that , thou needst a faithfull Friend , To minde thee of thy latter-end . Vnheeded , therefore , passe not by , What now thine Emblem doth imply ; So , thou shalt heare ( without affright ) Death 's message , though it were to night . 51 Thou seek'st by fickle Chance , to gaine , What thou by Vertue might'st attaine . Endeavour well , and , nothing shall To thee , unfortunately fall : For , ev'ry variable Chance , Thy firme contentment , shall advance . But , if thou , yet , remaine in doubt , Turne Fortunes-wheele , once more , about . 52 Thy Lot , no Answere will bestow , To that , which thou desir'st to know ; Nor canst thou , here , an Emblem find , Which to thy purpose is inclinde . Perhaps , it is too late to crave , What thou desirest , now to have : Or , but in vaine , to mention that , Which thy Ambition aymeth at . Then , take it not in evill part , That , with a Blanck , thou answer'd art . 53 Although you now refused not , To trie the Fortune of your Lot ; Yet , you , perhaps , unwilling are , This company the same should heare , Lest , some ha●sh Morall should unfold Such tricks , as you could wish untold . But , loe , you need not stand in awe ; For , 't is a Blanck , which now you draw . 54 It proves a Blanck ; for , to what end , Should wee a serious Morall spend , Where , teachings , warnings , and advise , Esteemed are of little price ? Your onely purpose , is to looke Upon the Pictures of this Booke ; When , more discretion you have got , An Emblem shall attend your Lot. 55 You might have drawne an Emblem , here , In which your manners pictur'd were : But , some will vexe , when they shall see Themselves , so painted out to bee , And , blame this Booke as if it had By some unlawfull Art been made : ( Or , was contriv'd , that , to their shame , Men , on themselves , might L●bels frame ) And , lest you may bee so unwise , Your Lot , an Emblem , now , denies . 56 Because , Good Chances , others drew , To trie these Lots , it pleased you . But , had you such an Emblem found , As fits you rightly , you had froun'd ; Or , inwardly , you would have chase , Although you outwardly had laugh'd . You , therefore , very glad may bee , This proves a Blanck ; and , so may wee . FINIS . A COLLECTION OF EMBLEMES , ANCIENT AND MODERNE : Quickened VVith METRICALL ILLVSTRATIONS , both Morall and 〈◊〉 : And disposed into LOTTERIES , That Jnstruction , and Good Counsell , may bee furthered by an Honest and Pleasant Recreation . By GEORGE WITHER . The fourth Booke . LONDON , Printed by AVGVSTINE MATHEVVES . MDCXXXIV . TO THE RIGHT HONOVRABLE PHILLIP , Earle of PEMBROOKE , and M●VNTGOMERIE , &c. Lord Chamberlaine of the Houshould , Knight of the most honourable Order of the Garter , and one of his Majesties most Honourable Privie-Councell . My Honourable LORD , THough , Worthlesse in my owne repute I am ; And , ( though my Fortune , so obscures my Name Beneath my Hopes ; that , now , it makes me seeme As little worth , in other mens esteeme , As in mine owne ; ) yet , when my Merits were No better , than , to most , they now appeare , It pleased some , ev'n some of those that had The Noblest Names , ( and , those of whom was made The best Account ) so lowly to descend , As , my well-meaning Studies , to befriend . Among those WORTHIES , I may both bemone ( My selfe in HIM ) and memorize , for One , Your much renowned BROTHER , as a Chiefe In bri●ging to my waned Hopes , reliefe ; And , in my Faculties , were I as able To honour Him , as he was honourable , I would have showne , how , all this Emperie Hath lost a Friend , in HIM , asmuch as I. To MEE , so freely , of his owne accord It pleased HIM , his Favours , to afford ; That , when our learned , and late Sov'raigne-Prince , ( By others mis-informed ) tooke offence At my Free Lines ; HEE , foun'd such Meanes and Place To bring , and reconcile mee to his Grace ; That , therewithall , his Majestie bestow'd A Gift upon mee , which his Bountie show'd : And , had inrich'd mee ; if , what was intended , Had not , by othersome , beene ill befriended . But , as I long time , suffred have by those Who labour'd much , my thrivings , to oppose : So , I my selfe , ( although not out of pride , As many thinke it ) have so much relide Vpon the Royall-Gift , neglecting so To fortifie the same , as others do By making Friends ; that my estate grew lesse ( By more than twice five hundred Marks decrease ) Through that , which for , my profit was bestowne . And , I , ere this , had wholly been undone ; But , that the Wealth , which I relie on , most , Consists in things , which never can be lost . Yet , by this Losse , I have Occasions had To feele , why other men are often sad . And , I , ( who blushed , to be troublesome To any Friend ) therby , almost am come To such a passe ; that , what I wish to have , I should grow impudent enough to Crave , Had not impartiall Death , and wasting Time , Of all my Friends quite worne away the Prime ; And , left mee none , to whom I dare present The meanest suite withom encouragement : Although , the greatest Boone , I would implore , Should cost them , but a Word , or little more . Yet , some there are , no doubt , for whose respect I might endeavour , with no vaine effect ; Had I but cause , to have as high esteeme , Of mine owne Merits , as I have of them . And , if your Honour should be so inclin'd , As I desire ; I , now am sure to finde Another Pembrooke , by whose ayde sustain'd , I may preserve , what by the Last I gain'd . To make adventure , how it will succeed , I now am come . And lo , my LORD , insteed Of better Advocates , I first begin , Mine EMBLEMS , by these Lines , to Vsher in ; That , they , by their admittance may effect For Mee , and for themselves , your kinde respect . That , which in them , best Worthy you shall find , Is this ; that , they are Symptomes of a Minde , Affecting honestie : and of a Heart , So truly honouring a true desert , That , I am hopefull made , they will acquire As much respect as I can well desire : And , SIR , your Candor , your knowne Courtesies , With other praisefull Vertues , make mee rise To this Beliefe ; that , YOV by fav'ring mee Hereafter , may as highly honour'd be , As by some former Bounties ; and encrease My Future Merit , by your Worthinesse . However , what I am or shall be knowne To Bee , by Your Deservings , or mine owne , You may command it ; and , be sure to finde ( Though false my Fortunes prove ) a Faithfull Mind . Thus , unfainedly , professeth Your Honours truest Honourer , GEO : WITHER . TO THE RIGHT HONORABLE , HENRIE , Earle of HOLLAND , &c. Captaine of the Guard ; Lord-chiefe-Iustice in Eyre of all his Majesties Forrests , Parkes and Chases on this side Trent ; Knight of the most noble Order of the Garter , and one of his Majesties most Honourable Privie Counsell . Right Noble SIR , HAving , of late , some Cause , to overlooke That thankfull Register , wherein I booke My noblest Friends ; I found so many Names Possessing nothing , but their honour'd Fames , ( Whose living Persons , wee injoyed , here , A while agoe ; ) that , I began to feare , I might grow Friendlesse ; ( having now so few ) Vnlesse I sought , their Number to renew . By some Disasters , also , gaining proofe , How much this Course would make for my behoofe ; I call'd my Wits to Counsell , Where , and How I might , with hopefulnesse , begin to sow The seeds of such a Blessing : And , me thought Within mee , something said : Where should be sought What thou so gladly wouldst renewed finde , But , from some BRANCHES of the selfe-same kinde ; Whose faire Aspects may seeme to promise fruit , According to the Virtues of the Roote ? Assoone as Fancie had inform'd me so , Your Lordship , came to my remembrance , too , With what our Soveraigne's Favour , Vulgar Fame , Or , your owne Merits , addeth to your Name . Which , having weigh'd , no doubts at all I had Of Worth in YOV ; But , rather , doubtings made That , all my Wits would insufficient be , To make that Worth , become a Friend to mee . For , I have oft observ'd , that , Favour shunnes The best Desert , if after her , it runnes . Yet , who can tell what may befall ? thought I : It is no great Adventure , if I try Without successe : And , if , I gaine my End , I am assured of a Noble-Friend . His honourable FATHER , deem'd mee worth So much respecting as to seeke me forth , When , I was more Obscure : And , MEE , for nought 〈…〉 to Befriend mee , forth HEE sought . 〈◊〉 wherefore , of his SONNE , should I suspect 〈◊〉 seeking HIM ) hee can my love reject ? 〈◊〉 Cou●tesie doth alwaies , there , abound , 〈◊〉 such a lovely Personage is found ? My LORD , these were my Fancies : But I take them To be of no more worth , than , you shall make them By your Acceptance : Nor , is 't my intent To Court you , with a fruitlesse Complement : But , to attempt your Favour with a mind , As readily , and really , inclinde To serve you , when my services may steed ; As to expect your Favours , in my need . For , had my Fates enabled me so much , I should more willingly have sought out such On whom I Courtesies might have bestowne , Than , seeke to cure Misfortunes of mine owne . No doubt , but , every day , your Lordship heares Inventions , which may better please your eares Than these I now present ; And , yet you might ( For ought I knew ) finde profit , or delight , By our plaine EMBLEMS , or some uses in them , Which from your Honour , some respects may win them ; Ev'n for that good Moralitie , which they To Vulgar Vnderstandings will convay . But , Truth to speake , the chiefest cause which drew My minde , to make them PRESENTS , for your view , Was , but to take Occasion to professe , That , I am Servant , to your WORTHINESSE . In which , if YOV are pleased ; All is got At which I aym'd : And , though you like it not , It shall but teach Mee ( for the time to come ) To take more heed , where I am troublesome . And , I shall be , neverthelesse , your Honours to be commanded , as becommeth your Servant , GEO : WITHER . Whil'st I , the Sunne 's bright Face may view , I will no meaner Light pursue . NON INFERIORA SECUTUS . ILLVSTR. I. Book . 4 WHen , with a serious musing , I behold The gratefull , and obsequious Marigold , How duely , ev'ry morning , she displayes Her open brest , when Titan spreads his Rayes ; How she observes him in his daily walke , Still bending towards him , her tender stalke ; How , when he downe declines , she droopes and mournes , Bedow'd ( as 't were ) with teares , till he returnes ; And , how the vailes her Flow'rs , when he is gone , As if she scorned to be looked on By an inf●riour Eye ; or , did contemne To wayt upon a meaner Light , then Him. When this I meditate , me-thinkes , the Flowers Have spirits , farre more generous , then ours ; And , give us faire Examples , to despise The servile Fawnings , and Idolatries , Wherewith , we court these earthly things below , Which merit not the service we bestow . But , oh my God! though groveling I appeare Vpon the Ground , ( and have a rooting here , Which hales me downward ) yet in my desire , To that , which is above mee , I aspire : And , all my best Affections I professe To Him , that is the Sunne of Righteousnesse . Oh! keepe the Morning of his Incarnation , The burning Noone-tide of his bitter Passion , The Night of his Descending , and the Height Of his Ascension , ever in my sight : That imitating him , in what I may , I never follow an inferiour Way . The Earth is God's , and in his Hands Are all the Corners of the Lands . IN MANU DOMINI OMNES SUNT FINES TERRAE . ILLVSTR. II. Book . 4 LOng since , the sacred Hebrew Lyrick sayd , ( A Truth , which never justly was denayd ) That , All the world is God's ; and that his hands Enclose the limits of the farthest Lands . The selfe same Truth affirmes , that likewise , there , By him , their clodds , and furrowes watred are , And , that with dewes and showres , he doth so blesse The dwellings of the barren Wildernesse , That , those Inhabitants ( whom some conceiv'd , Of usefull , and all pleasant things bereav'd ) Their labors , with advantage , doe employ , And , fetch their yearely Harvests home , with joy . Why then should wee , that in God's Vineyard live , Distrust that all things needfull hee will give ? Why should his Garden doubt of what it needs , Since hee oft waters barren Rocks and Weeds ? Why should his Children , live in slavish feare , Since hee is kind to those that strangers are ? Or , whither from his presence , can we flie , To whom the furthest hiding-place is nigh . And , if I may , from lower objects clime , ( To questioning , in matters more sublime ) Why should I thinke , the Soule shall not bee fed , Where God affoords , to Flesh , her daily Bread ? Or , dreame , that hee , for some , provided none , Because , on us , much Mercie is bestowne ? 'T is true enough , that Hell devoureth all , Who shall be found without the Churches pale ; But , how farre that extends , no Eye can see , Since , in Gods hands , Earth's farthest Corners bee . By seeming other than thou art , Thou dost performe a foolish part . QUOD NON ES NE VIDEARE CAVE . ILLVSTR. III. Book . 4 THe World is much for Shewes , and few there are So diligent to bee , as to appeare ; Although a little travaile more , would make them Those men , for which , the lookers on mistake them . Some , have so toyled , and consum'd so much , To get a false repute of being Rich , That , they have spent farre more , than would have bought , The substance of the shadow , they have sought ; And , caused those , who deem'd them rich before , To know them , to bee miserably poore . Some others , would so faine be counted Wise , That , they consume in Curiosities , In Sophistries , and superficiall showes , More pretious Time , than would have made them those , They long to seeme , ( had halfe that meanes been spent , In seeking Wisdome , with a pure intent ) Whereas , the glorioust purchases of such , ( Though by their Peeres they seeme applauded much ) Are still so vaine , that little they possesse , But fruitlesse leaves , of learned foolishnesse : Yea , by affecting more than is their due , They lose ev'n both the substance , and the shew ; And , so , instead of honours Crowne , have worne The Coxcombes , of a well-deserved scorne . But , of all Fooleries , the grossest Folly Is theirs , who weare those garbes of seeming-holy , Which paine them sore , yet make them still appeare , To God and Men , as wicked as they are . Be , therefore , what , to be , thou hast profest ; But , bee not of this last , of all the rest . Pursue thy Workes , without delay , For , thy short houres runne fast away . FESTINAT DECURRERE . ILLVSTR. IIII. Book . 4 THough this bee but the picture of that Glasse , By which thou measur'st how thine houres doe passe . Yet , sleight it not ; for , much 't will profit thee , To ponder what the Morals of it bee . And , 't is an Emblem , whence the Wise may learne , That , which their persons , neerely doth concerne . The brittle Glasse , serves fitly to expresse The Bodie 's frailtie , and much crasinesse . Foure Pillars , which the glassie worke empale , Instruct thee , that the Vertues Cardinall , To guard the Manhood , should bee still employ'd , Lest else the feeble fabrick bee destroy'd . The Sand , still running forth , without delay , Doth shew , that Life-time , passeth fast away , And , makes no stop : yea , and the Motto too , ( Lest thou forgetfull prove ) informes thee so . By viewing this , Occasion , therefore , take , Of thy fast-flying Houres , more use to make ; And , heedfull bee , to shunne their common crime , Who take much care to trifle out the time ; As if it merited their utmost paine , To lose the gemme , which most they seeke to gaine . Time-past is lost already : Time-to-come , Belongs , as yet , thou knowst not unto whom . The present-houres are thine , and , onely those , Of which thou hast Commission to dispose ; And , they from thee , doe flye away so fast , That , they are scarcely knowne , till they are past . Lord , give mee grace , to minde , and use Time so , That , I may doe thy worke , before I goe . Repent , or God will breake the thread , By which ▪ thy doome hangs o're thy head . ABRUMPAM . ILLVSTR. V. Book . 4 MArke well this Emblem ; and , ( when in a thread , You see the Globe , there , hang above their head , Who in securitie , beneath it sit ) Observe likewise , the Knife , that threatens it ; The smallnesse of the Twine ; and , what a death Would follow , should it fall on those beneath : And ( having well observ'd it ) mind , I pray , That , which the word about it , there , doth say : For , it includes a Caveat , which wee need To entertaine , with a continuall heed . Though few consider it , wee finde it thus ( Throughout our lives ) with ev'ry one of us . Destruction hangeth in a single thread , Directly over every Sinner's head . That Sentence is gone forth , by which wee stand Condemn'd to suffer'd d●ath . The dreadfull hand , Of God's imp●rtiall Iustice , holds à Knife , Still ready , to cut off our thread of life ; And , 't is his mercie , that keepes up the Ball From falling , to the ruine of us all . Oh! let us minde , how often wee have bin , Ev'n in the very act of Deadly-sinne , Whilst this hung over us ; and , let us praise , And love him , who hath yet prolong'd our dayes : Yea , let our thankfulnesse , bring forth such fruit , As , to the benefit may somewhat suit : For , though a sudden Death may not ensue , Yet , ( since Times Axe , doth every minute hew The Root of Life ) the Tree , e're long , must fall ; And , then perhaps , too late , repent wee shall . When woe is in our selves begun , Then , whither from it , can wee run ? HINC DOLOR INDE FUGA . ILLVSTR. VI. Book . 4 POore Hart , why dost thou run so fast ? and why , Behind thee dost thou looke , when thou dost fly ? As if thou seem'dst in thy swift flight , to heare Those dangers following thee , which thou dost feare ? Alas ! thou labour'st , and thou runn'st in vaine , To shunne , by flight , thy terrors , or thy paine ; For , loe , thy Death , which thou hast dreaded so , Clings fast unto thee , wheresoere thou goe : And while thou toyl'st , an outward-ease to win , Thou draw'st thine owne destruction further in ; Making that Arrow , which but prickes thy hide , To pierce thy tender entrailes , through thy side . And , well I may this wounded Hart bemoane ; For , here , me thinkes , I 'm taught to looke upon Mine owne condition ; and , in him , to see Those deadly wounds , my Sinnes have made in mee . I greatly feare the World , may unawares Intangle mee , by her alluring snares : I am afraid , the Devill may inject Some poys'nous fume , my Spirit to infect , With ghostly Pestilence ; and , I assay , To flie from these , with all the pow'rs I may . But , oh my Flesh ! this very Flesh I weare , Is worse to mee , than Worlds , and Devils are : For , without this , no pow'r on mee , they had . This is that Skirt , which made Alcides mad . It is a griefe , which I shall never cure , Nor flie from , whilst my life-time doth endure : From thence , oh Lord , my greatest sorrowes bee ; And , therefore , from my Selfe , I flie to Thee . When Magistrates confined are , They revell , who were kept in feare . CAPTIVUM IMPUNE LACES SUNT . ILLVSTR. VII . Book . 4 A Tyrannous , or wicked Magistrat , Is fitly represented by a Catt : For , though the Mice a harmfull vermine bee , And , Cats the remedie ; yet , oft wee see , That , by the Mice , far lesse , some house-wives leese , Then when they set the Catt to keepe the Cheese . A ravenous Cat , will punish in the Mouse , The very same Offences , in the house , Which hee himselfe commits ; yea , for that Vice , Which was his owne ( with praise ) he kils the Mice ; And , spoyleth not anothers life alone , Ev'n for that very fault which was his owne , But feeds , and fattens , in the spoyle of them , Whom hee , without compassion did condemne . Nay , worse than so ; hee cannot bee content , To slaughter them , who are as innocent , As hee himselfe ; but , hee must also play , And sport his wofull Pris'ners lives away ; More torturing them , 'twixt fruitlesse hopes and feares , Than when their bowels , with his teeth he teares : For , by much terrour , and much crueltie , Hee kills them , ten times over , e're they die , When , such like Magistrates have rule obtain'd , The best men wish their powre might be restrain'd : But , they who shun enormities , through Feare , Are glad when good-men out of Office are . Yea , whether Governours bee good or bad , Of their displacings wicked-men are glad ; And , when they see them brought into disgraces , They boldly play the Knaves before their faces . Loe , heere is all , that hee possest , Which once was Victor of the East . RESTAT DE VICTORE ORIENTIS . ILLVSTR. VIII . Book . 4 WHen hee , who by his conquering Arme , possest The rich , and spacious Empires of the East , Felt his approaching end ; he bade them beare A Shirt throughout his Armie , on a Speare , Proclaiming , that of all his large estate , No more was left him , then , but only that : Perhaps intending , thereby , to expresse , A sorrow for his wilde Ambitiousnesse ; Or , hoping , by that Spectacle , to give Some good Instructions unto those that live . However , let it serve us , to declare , How vaine their toylings , and ambitions are , Who rob themselves , and other men of rest , For things that are so little while possest . And , if that powerfull King , could nothing have , That was of use , to carry to his Grave , ( Of all his conquered Kingdomes ) but , one Shirt , Or , Winding sheet , to hide his Royall durt ; Why should we pinch , and scrape , and vext become , To heap up Riches , for we know not whom ? Or , macerate the Flesh , by raising strife , For more , than will bee usefull during life ? Nay , ev'n for that , which sometimes shortens breath , And mak●s us , also , wretched after Death . Let mee , oh God! my labour so employ , That , I , a competencie may enjoy . I aske no more , than may Lifes want supply , And , leave their aue to others , when I die . If this thou grant , ( which nothing doubt I can ) None ever liv'd , or dy'd a richer man. When Hopes , quite frustrate were become , The Wither'd-branch did freshly bloome . INSPERATA FLORUIT . ILLVSTR. IX . Book . 4 T' is true , a wither'd-branch I am , and seeme To some , as voyd of Hopes , as of esteeme ; For , in their judgements , I appeare to be A saplesse Bough , quite broken from the Tree , ( Ev'n such as that , in this our Emblem , here ) And , yet , I neither feele Despaire , nor Feare ; For , I have seene ( e're now ) a little Spray , ( Rent from her Stemme ) lye trodden by the way , Three moneths together ; which , when Spring drew on , To take an unexpected Root begun ; ( Yea , grew to bee a Tree ) and , growing , stood , When those great Groves , were fell'd for firing-wood , Which once had high esteeme ; and sprung unhurt , While that poore Branch , lay sleighted in the durt . Nay , I have seene such twiggs , afford them shade , By whom they were the meanest shrippings made , Of all the Wood ; And , you may live to see , ( For ought yet knowne ) some such event in mee . And , what if all who know mee , see me dead , Before those hopes begin to spring and spread ? Have therefore they that hate me , cause to boast , As if mine expectations I had lost ? No sure : For , I , who by Faith's eyes have seene , Old Aarons wither'd Rod , grow fresh and greene ; And also viewed ( by the selfe-same Eyes ) Him , whom that Rod , most rightly typifies , Fall by a shamefull Death , and rise , in spight Of Death , and Shame , unto the glorioust height . Ev'n I , beleeve my Hope shall bee possest , And , therefore , ( ev'n in Death ) in Hope I 'le rest . True Vertue , whatsoere betides , In all extreames , unmoov'd abides . NESCIT LABI VIRTUS . ILLVSTR. X. Book . 4 WHen , in this Emblem , here , you have espide , The shape of a triangled Pyramide , And , have observed well , those mightie Rockes , Whose firme foundation bides the dreadfull shockes Of angry Neptune ; you may thereby see , How firmly setled , Vertues reall bee . For , as the raging Seas , although they roare , Can make no breach upon the Rockie shore ; And , as a true triangled Pyramide , Stands fast , and shewes alike , on ev'ry side : So , howsoever Fortune , turnes or winds , Those men , which are indow'd with vertuous minds , It is impossible , to drive them from Those Formes , or Stations , which those minds become . And , as the raging Sea , with foming threats , Against the Rock●e-shore , but vainely beats ; So , Envie shall in vaine , loud blustrings make , When vertuous resolutions they would shake . For , Vertue , which receives an overthrow , Was Vertue , not indeed , but in the show . So farre am I , oh Lord ! from laying claime To have this Vertue , that , I doe but ayme At such perfection ; and , can come no nigher As yet , than to obtaine it in desire . But , fixe thou so , this weake desire of mine , Vpon the Vertues of thy Rocke divine , That I , and that invaluable Stone , May bee incorporated into One : And , then , it will bee neither shame , nor pride , To say , my Vertues , will unmov'd abide . The motion of the World , this day , Is mov'd the quite contrarie way . HODIE SIC VERTITVR ORBIS . ILLVSTR. XI . Book . 4 WHat was this Figures meaning , but to show , That , as these kinde of Shell-fish backward goe , So now the World , ( which here doth seeme to take An arseward Iourney on the Cancer's backe ) Moves counterwise ; as if delight it had , To runne a race , in Courses retrograde : And , that , is very likely to be true , Which , this our Emblem , purposeth to shew . For , I have now , of late , not onely seene , What backward motions , in my Friends have beene ; And , that my outward Fortunes and Affaires , Doe of themselves , come tumbling downe the staires : But , I have also found , that other things , Have got a wheeling in contrary Rings ; Which Regresse , holding on , 't is like that wee , To Iewes , or Ethnicks , backe shall turned bee . Some punie Cl●rkes , presume that they can teach The ancient holy Doctors , how to preach . Some Lucks , learne their Pastors how to pray . Some Parents , are compelled to obay Their Sonnes ; and , so their Dignitie to lose , As to be fed and cloth'd , at their dispose . Nay , wee have some , who have assay'd to draw , All backward , to the Bondage of the Law ; Ev'n to those abrogated Rites and Dayes , By , which , the wandring Iew markes out his wayes . And , to pursue this Round , they are so heady , That , they have made themselves , and others giddy . Doe thou , these froward Motions , LORD , restraine ; And , set the World in her due course againe . Invincibilitie is there , Where Order , Strength , and Vnion are . VIS NESCIA VINCI . ILLVSTR. XII , Book . 4 FRom these well-order'd Arrowes , and the Snake , This usefull Observation you may make ; That , where an able Prudence , doth combine Vnited-forces , by good Discipline , It maketh up a pow'r , exempted from The feare , or perill , to be overcome : And , if you covet safetie , you will seeke To know this Ward , and to acquire the like . For , doubtlesse , neither is it in the force , Of iron Charets , or of armed Horse , In which , the King , securitie may finde , Unlesse the Riders bee well Disciplinde . Nor , lyes it in the Souldiers common Skill In warlike Postures ; nor in theirs , who drill The Rankes and Fyles , to order them aright , According as Occasion makes the Fight . But , men must use a further Prudence too , Or else , those vulgar-Arts will all undoe . For , these , are onely Sciences injoynd , To order well the Body , not the Mind : And , men best train'd in these ( oft times ) we see , The Hare-brain'dst-fooles , in all our Armies bee . To strength , and skill , unite we must , therefore , A manly Prudence , comprehending more , Than all these Powr's : ev'n such , as when shee please , To all her ends , can use and mannage these ; And , shew us how to cure , or to prevent All Hazards ; or , withall to bee content . Hee that 's thus arm'd , and trusts in God alone , May bee oppos'd , but , conquered of none . When thou art shipwrackt in Estate , Submit with patience , unto Fate . QUO FATA TRAHUNT . ILLVSTR. XIII . Book . 4 WHen I beheld this Picture of a Boat , ( Which on the raging Waves doth seeme to float ) Forc'd onward , by the current of the Tide , Without the helpe of Anchor , Oare or Guide , And , saw the Motto there , which doth imply , That shee commits her selfe to Destinie ; Me thinkes , this Emblem sets out their estate , Who have ascribed ev'ry thing to Fate ; And dreame , that howsoe're the businesse goe , Their Worke , nor hinders , neither helpes thereto . The leaking Ship , they value as the sound : Hee that 's to hanging borne , shall ne're bee drown'd ; And , men to happinesse ordain'd ( say these ) May set their Ship to float , as Fate shall please . This Fancie , springing from a mis-beleeving Of God's Decrees ; and , many men deceiving , With shewes of Truth , both causeth much offence Against God's Mercies , and his Providence ; And brings to passe , that some to ruine runne , By their neglect of what they might have done . For , Meanes is to bee us'd , ( if wee desire , The blessing of our safetie to acquire ) Whose naturall effects , if God deny , Vpon his Providence wee must relye , Still practising what naturall aydes may bee , Vntill no likely ayd untride wee see . And , when this Non plus wee are forc'd unto , Stand still , wee may , and wayt what God will do . Hee that shall thus to Fate , his fortunes leave , Let mee bee ruin'd , if Shee him deceive . The best , and fairest House , to mee , Is that , where best I love to bee . ΟΙΚΟΣ ΦΙΛΟΣ ΟΙΚΟΣ ΑΡΙΣΤΟΣ . ILLVSTR. XIV . Book . 4 THey are not Houses builded large and high , Seel'd all with Gold , and pav'd with Porphyrie , Hung round with Arras , glaz'd with Christall-glasse , And cover'd o're with plates of shining Brasse , Which are the best ; but , rather , those where wee In safetie , health , and best content , may bee ; And , where wee finde , though in a meane Estate , That portion , which maintaines a quiet Fate . Here , in a homely Cottage , thatcht with reed , The Peasant seemes as pleasedly to feed , As hee , that in his Hall or Parlour dines , Which Fret-worke Roofes , or costly Cedar Lines : And , with the very same affections too , Both to , and from it , hee doth come and goe . The Tortois , doubtlesse , doth no house-roome lack , Although his House will cover but his back ; And , of his Tub , the Cynicke seem'd as glad , As Alexander was of all hee had . When I am setled in a place I love , A shrubby hedge-row , seemes a goodly Grove . My liking maketh Palaces of Sheds , And , of plaine Couches , carved Ivory Beds : Yea , ev'ry path , and pathlesse walke , which lies Contemn'd , as rude , or wilde , in others eyes , To mee is pleasant ; not alone in show , But , truly such : For , liking makes them so . As pleas'd in theirs , the Snailes , and Cocles dwell , As doth a Scallop in his pearly shell : For , that commends the House , which makes it fit , To serve their turnes , who should have use of it . The King , his pow'r from God receives : For , hee alone the Scepter gives . DEUS DAT CUI VULT . ILLVSTR. XV. Book . 4 THe Gift of Kingdomes , Children , and good-Wives , Are three of God's most choice Prerogatives , In temp'rall Blessings ; and , of all these three , The gifts of Kingdomes , his rar'st Favours bee : For , in five hundred Millions , there 's not one , Whom this high Honour is conferr'd upon ; Nor is there any knowne Estate on earth , ( Whereto wee come , by Merit , or by Birth ) Which can , to any man assurance bring , That , hee shall either live , or die a King. The Morning-Starre , that 's Heire unto a Crowne , Oft sets , before the shining-Sunne is downe ; And , some , that once a glorious Empire swayd , Did lose their Kingdomes , e're their heads were layd . The greatest earthly Monarch hath no powre , To keepe his Throne one minute of an houre , ( Vse all the meanes , and policies hee can ) If God will give it to another man. Hee , when Belshazzar was in high'st estate , His Kingdome to the Persians did translate . King Saul , and Rehoboam , could not stay The Royalties , which God would give away ; And , Hee that was the proudest of the rest , God , changed from a King , into a Beast . Nor is there any man so meane , but hee , When God shall please , an Emperour may bee . Some , from the Pot kil●e , from the Sheep cote , some , Hee raised hath , great Princes to become : Yea , hee o're heav'n and earth , hath rear'd his Throne , That was on earth , the most despised one . Her favours , Fortune , oft imparts , To those that are of no deserts . INDIGNUM FORTUNA FOVET . ILLVSTR. XVI . Book . 4 WOuld you not laugh , and thinke it beastly fine , To see a durtie , and ill-favour'd Swine , Weare on her snout , a Diamond , or a Pearle , That might become the Ladie of an Earle ? And hold it head , as if it meant to show It were the Pigg of some well-nurtur'd Sow ? Perhaps , you thinke there be not any where Such Antickes , but in this our Emblem here . But , if you take these Charmes , and then goe forth Among some troupes , which passe for folkes of worth , You shall discover , quickly , if you please , A thousand sights , as mimicall as these . Here , you shall see a noble Title worne , ( That had not mis-beseem'd one better borne ) By him , whose vertues are of little price , And , whose estate , was gotten by his Vice. You shall behold another Mushrome , there , Walke with our Lords , as if hee were their Peere , That was well knowne , to be but tother day , No fit companion for such men as they ; And , had no other meanes to climbe this height , But Gaming , or to play the Parasite . Yet ( though he neither hath his Trade , nor Lands , Nor any honest In come , by his hands ) Hee , oft consumes at once , in Games or Cheare , More than would keepe his Better all the yeare . Yea , many such as these , thou shouldst behold , Which would bee vext , if I describe them should : For , thus , unworthily , blind Fortune flings , To Crowes , and Geese , and Swine , her precious things . The best good-turnes that Fooles can doe us , Proove disadvantages unto us . STULTORUM ADIUMENTA NOCUMENTA . ILLVSTR. XVII . Book . 4 A Foole , sent forth to fetch the Goslings home , When they unto a Rivers brinck were come , ( Through which their passage lay ) conceiv'd a feare His Dames best Brood , might have been drowned there ; Which , to avoyd , hee thus did shew his wit , And his good nature , in preventing it . Hee , underneath his girdle , thrusts their heads , And , then the Coxcombe through the water wades . Here learne , that when a Foole his helpe intends , It rather doth a mischiefe , then befriends ; And , thinke , if there be danger in his love , How harmefull his Maliciousnesse may prove : For , from his kindenesse , though no profit rise To doe thee spight , his Malice may suffise . I could not from a Prince beseech a boone By suing to his Iester or Buffoone : Nor , any Fooles vaine humor , sooth or serve , To get my bread , though I were like to starve . For , to be poore , I should not blush so much , As if a Foole should raise me to be rich . Lord , though of such a kinde my faults may be , That sharpe Affliction still must tutor mee , ( And give me due Correction in her Schooles ) Yet , oh preserve me from the scorne of Fooles . Those wicked Fooles , that in their hearts have sed ▪ There is no God ; and , rather give me Bread By Ravens , LORD , or in a Lions Den , Then by the Favours of such foolish men : Lest , if their dainties I should swallow downe , Their smile might more undoe , me , then their frowne . Though weaknesse unto mee belong , In my Supporter , I am strong . TE STANTE VIREBO . ILLVSTR. XVIII . Book . 4 ALthough there bee no Timber in the Vine , Nor strength to raise the climbing Ivie-twine , Yet , when they have a helper by their side , Or , prop to stay them , like this Pyramide , One roote sometime , so many Sprayes will beare , That , you might thinke , some goodly Grove it were : Their tender stalkes , to climbe aloft , are seene ; Their boughs are cover'd with a pleasant greene ; And , that , which else , had crept upon the ground , Hath tops of loftie trees , and turrets crown'd . This Emblem , fitly shadowes out the Natures Of us , that are the Reasonable-creatures : For , wee are truely by our nat'rall-birth , Like Vines undrest , and creeping on the earth ; Nor free from spoyling , nor in case to beare Good fruits , or leaves , while we are groveling there . But , if new-borne by Grace , streight borne are wee , From earthly creepings , by that Living-tree , Which , here , was planted , meerely to this end , That , by his pow'r , our weaknesse might ascend . And , hee our frailtie to himselfe so takes , So , of his might , the partners us hee makes ; That , hee , in us , doth seeme to hide his pow'rs , And , make the strength hee gives , appeare as ours . Continue , Lord , this Grace , and grant wee may , Firme hold , on our - Supporter , alwayes lay : So climbing , that wee nor neglect , nor hide His Love ; nor over-climbe it , by our Pride . Thus , our yet staggering weaknesse , shall at length , Bee fully changed into perfect Strength . Be wary , whosoe're thou be , For , from Loves arrowes , none are free . FERIO . ILLVSTR. XIX . Book . 4 GOod Folkes , take heede ; for , here 's a wanton Wagge , Who , having Bowes and Arrowes , makes his bragg That , he hath some unhappy trick to play ; And , vowes to shoot at all he meets to day . P●ay be not carelesse ; for , the Boy is blinde , And , sometimes strikes , where most he seemeth kinde . This rambling Archer spares nor one , nor other : Yea , otherwhile , the Monkey shoots his Mother . Though you be little Children , come not neere ; For , I remember ( though 't be many a yeare Now gone and past , ) that , when I was a Lad , My Heart , a pricke , by this young Wanton had , That , pain'd me seven yeares after : nor had I The grace ( thus warn'd ) to scape his waggery ; But many times , ev'n since I was a man , He shot me , oftner then I tell you can : And , if I had not bene the stronger-hearted , I , for my over-daring , might have smarted . You laugh now , as if this were nothing so ; But , if you meet this Blinkard with his Bow , You may , unlesse you take the better care , Receive a wound , before you be aware . I feare him not ; for , I have learned how To keepe my heart-strings from his Arrowes now : And , so might you , and so might ev'ry one That vaine Occasions , truely seekes to shunn . But , if you sleight my Counsells , you may chance To blame at last , your willfull ignorance : For , some , who thought , at first , his wounds but small Have dyed by them , in an Hospitall . On whether side soe're I am , I , still , appeare to bee the same . QUOCUNQUE FERAR . ILLVSTR. XX. Book . 4 THis Cube , which is an equall-sided-square , Doth very well , in Emblem-wise , declare The temper of that vertuous minded man , Whose resolutions nothing alter can . For , as the Cube , which way soever plac't , Stands ever in one posture , firmely fast , And , still appeares the same in forme and size , Vpon what side or part soe're it lyes : So , men well formed by the Word divine , And , truly squar'd by vertuous Discipline , Will keepe ( though changes them shall turne & wind ) The forme and firmnesse of an honest-minde . If , digging deepe , his Fortunes lay him , there , Where he his owne , and others weights must beare , ( There ▪ many yeares compelling him to lie , Opprest with dis-respect or povertie ) Hee keepes the place to which hee stands enjoyn'd , And brooks his chances with a constant mind . If shee remoove him thence , and set him up On temporall Prosperities high top , The Squarenesse of Plaine dealing hee retaines , And , in the same integritie remaines : Nor coveting vaine Wealth , or false esteemes ; Nor , being any other than he seemes . Although by Nature , wee are wondrous hard , Lord , let us into such like Stones be squar'd : Then , place us in thy spirituall Temple , so , That , into one firme Structure , we may grow ; And , when we , by thy Grace , are fitted thus , Dwell Thou thy selfe , for evermore , in us . Deformitie , within may bee , Where outward Beauties we doe see . BELLA IN VISTA DENTRO TRISTA . ILLVSTR. XXI . Book . 4 LOoke well , I pray , upon this Beldame , here , For , in her habit , though shee gay appeare , You , through her youthfull vizard , may espy Shee 's of an old Edition , by her Eye : And , by her wainscot face , it may bee seene , Shee might your Grandams first dry-nurse have been . This is an Emblem , fitly shaddowing those , Who making faire , and honest outward showes , Are inwardly deform'd ; and , nothing such , As they to bee suppos'd , have strived much . They chuse their words , and play well-acted parts , But , hide most loathsome projects in their hearts ; And , when you think sweet Friendship to embrace , Some ugly Treason , meets you in the face . I ha●● a painted Brow ; I much dislike A Mayden-blush , dawb'd on a furrowed Cheeke : And , I abhorre to see old Wantons play , And , suite themselves , like Ladies of the May. But , more ( yea , most of all ) my soule despiseth A Heart , that in Religious formes , disguiseth Prophane intentions ; and arrayes in white , The coale-blacke conscience of an Hypocrite . Take heed of such as these ; and , ( if you may ) Before you trust them , tract them in their way . Observe their footsteps , in their private path : For , these ( as 't is beleev'd , the Devill hath ) Have cloven feet ; that is , two wayes they goe ; One for their ends , and tother for a show . Now , you thus warned are , advise embrace ; And , trust nor gawdy Clothes , nor painted Face . My Hand and Heart , in one agree , What can you more desire of mee ? EN DEXTRA FIDESQUE . ILLVSTR. XXII . Book . 4 A Heart with Hand-in-hand , united thus , Makes here an Emblem not unknowne to us ; And , 't is not hard for any Vulgar wit , Without a Comment , to interpret it . But , though of ev'ry man confest it be , That Hand and Heart together should agree ; And , that , what we in outward shew expresse , Perform'd should be , with inward heartinesse . ( Since , now the World , to such a passe is growne , That , all is not consider'd , which is knowne ) I cannot thinke it altogether vaine , To speake of that , which may appeare so plaine . When thou dost reach thy hand unto thy friend , Take order , that thy heart the same intend : For , otherwise in Hand , or Heart , thou lyest , And , cuttest off a Member , e're thou dyest . Some , give their Hearts ( as many Lovers do ) Yet , are afraid , to set their hands thereto . Some give their Hands ; and , then by many a deed , To ratifie the gift , they dare proceede ; Yet , keep their tongues from saying what they meant , To helpe excuse their hearts , when they repent . Yea , some can very cunningly expresse , In outward shew , a winning heartinesse , And , steale the deare affections they have sought , From those , to whom they meant , nor promis'd ought . Then , will they , if advantage come thereby , Make all their Deeds , for want of Words , a ly . Among Dissemblers , in things temporall , These Raskalls are the ver'est Knaves of all . No Emblem , can at full declare , How fickle , Minds-unconstant are . VARIUM ET MUTABILE SEMPER . ILLVSTR. XXIII . Book . 4 SOme , thinke this Emblem serveth to expresse No more , but onely Womens ficklenesse ; And , they will most desire to have it so , Who , like those best , that most inconstant grow . Although my Fortunes were , in some things , bad , I never in my life , experience had Of an inconstant woman : Wherefore , then , Should I condemne the Females , more than men ? I heare some talke , that Women fickle be : And so I thinke ; and so I know are wee . And ( being put together ) say I dare , That , they and wee , in equall manner , share A giddinesse , and ficklenesse of minde , More wavering , than a Feather , or the Winde . The Woman , heere , is plac'd , to typisie A minde distracted with much levitie : Not , that the womans Wav'rings are the more ; But , for this cause : Most Vices , heretofore , And Vertues too , our Ancestors did render , By words declined in the female-gender . The winged-Ball , ( whose tottering Foundation , Augments the causes of our variation ) Meanes , here , those uselesse , and vaine temp'rall things , That come and goe , with never-staying wings ; And , which ( if thereupon our hearts we set ) Make Men and Women , the Vertigo get . Hereafter , then , let neither Sexe accuse Each other ; but , their best endeavours use , To cure this Maladie in one another , By living well , and lovingly together . Hee that enjoyes a patient Minde , Can Pleasures in Afflictions finde . GAUDET PATIENTIA DURIS . ILLVSTR. XXIV . Book . 4 WHat meanes this Countrey-peasant , skipping here Through prickling Thistles w th such gamesom cheere ? And , plucking off their tops , as though for Posies , He gather'd Violets , or toothlesse Roses ? What meaneth it , but onely to expresse How great a joy , well-grounded Patientnesse Retaines in Suff●rings ? and , what sport she makes , When she her Iourney through Affliction takes ? I , oft have sayd ( and , have as oft , beene thought ▪ To speake a Paradox , that savours nought Of likely truth ) that , some Afflictions bring A Honey bag , which cureth ev'ry Sting ( That wounds the Flesh ) by giving to the Mind , A pleasing taste of Sweetnesses refin'd . Nor can it other be , except in those , Whose Better part , quite stupifyed growes , By being Cauterized in the Fires Of childish Feares , or temporall Desires . For , as th● Valiant ( when the Coward swounds ) With gladnesse lets the Surgion search his Wounds ; And , though they smart , yet cheerefully indures The Pla●sters , and , the Probe , in hope of Cures : So , Men , assured that Afflictions paine Comes not for vengeance to them , nor in vaine ; But , to prepare , and fit them for the place , To which , they willingly direct their pace ; In Troubles , are so farre from being sad , That , of their Suffring , they are truely glad . What ever others thinke , I thus beleeve ; And , therefore , joy , when they suppose I grieve . All is not Gold , which makes a show : But , what the Touchstone findeth so . SIC SPECTANDA FIDES . ILLVSTR. XXV . Book . 4 WHen Silver Medalls , or some coynes of Gold , Are by the Gold-smith either bought or sold , Hee doth not only search them with his Eye , But , by the Scale , their weight will also trie ; Or , by the Touchstone , or the Test , assay The truenesse of them , and their just Alay . Now , by their warinesse , who thus proceed , Wee fairely are admonished , to heed The faithfulnesse of him wee make our Friend ; And , on whose love wee purpose to depend : Or else , when wee a Iewell thinke to get , Wee may bee cheated by a Counterfet . All is not Gold that glisters : Otherwhile , The Tincture is so good , it may beguile The cunningst eye : But , bring it to the Touch , And , then , you find the value not so much . Some , keepe the Tincture , brooking , likewise , well An ordinarie Touch ; but , yeeld a Smell , Which will discover it , if you apply Vnto your Nose , that piece of Chymistrie . Sometime , when there 's enough to give content , In Colour , in the Touch , and in the Scent ; The Bulke , is more than answers Gold in weight , And , proves it a sophisticall deceit . Nay . some , is fully that which you desire , In all these Properties ; and , till the fire Hath made assayes , you 'l thinke you might be bold To pawne your life , it had been Ophir-gold : But , to bee false , the Metall 's then descride ; And , such are many Friends , when they are tride . Apollo shoots not ev'ry day , But , sometime on his Harpe doth play . NON SEMPER ARCUM TENDIT . ILLVSTR. XXVI . Book . 4 THere are a sort of people so severe , That , foolish , and injurious too , they are ; And , if the world were to bee rul'd by these , Nor Soule , not Bodie , ever should have ease . The Sixe dayes , ( as their wisdomes understand ) Are to bee spent in Labour , by command , With such a strictnesse , that they quite condemne All Recreations which are us'd in them . That , which is call'd the Sabbath , they confine To Prayers , and all Offices-divine , So wholly , that a little Recreation , That Day , is made a marke of Reprobation : And , ( by this meanes ) the reason is to seeke , When their poore Servants labour all the weeke , ( Of which , they 'l bate them nothing ) how it tyes Them , to observe the sixe-fold Sacrifice By some injoyn'd ; and gives them such due Rest , As God allowed , both to Man and Beast . Hee , gave the Woods , the Fields , and Meddowes , here , A time to rest , as well as times to beare . The Forrest Boasts , and Heards , have howres for play , As well as time to graze , and hunt their prey : And , ev'ry Bird some leasure hath to sing , Or , in the Aire , to sport it on her wing . And , sure , to him , for whom all these were made , Lesse kindnesse was not meant , then these have had . The Flesh will faint , if pleasure none it knowes ; The Man growes madd , that alway muzing goes . The Wisest men , will sometimes merry bee : And , this is that , this Emblem teacheth me . Live , over mindfull of thy dying ; For , Time is always from thee flying . VIVE MEMOR LETHI FUGIT HORA. ILLVSTR. XXVII . Book . 4 THis vulgar Figure of a winged glasse , Doth signifie , how swiftly Time doth passe . By that leane Scull , which to this houre-glasse clings , We are informed what effect it brings ; And , by the Words about it , wee are taught To keepe our lattter ending still in thought . The common houre-glasse , of the Life of Man , Exceedeth not the largenesse of a span . The Sand-like Minutes , flye away so fast , That , yeares are out , e're wee thinke months are past : Yea , many times , our nat'rall-day is gone , Before wee look'd for twelve a clocke at Noone ; And , where wee sought for Bea●tie , at the Full , Wee finde the Flesh quite rotted from the Skull . Let these Expressions of Times passage , bee Remembrancers for ever , Lord , to mee ; That , I may still bee guiltlesse of their crime , Who fruitlesly consume their precious Time : And , minde my Death , not with a slavish feare , But , with a thankfull use , of life-time , here : Not grieving , that my dayes away doe post ; But , caring rather , that they bee not lost , And , lab'ring with Discretion , how I may Redeeme the Time , that 's vainely slipt away . So , when that moment comes , which others dread , I , undismay'd , shall climbe my dying bed ; With joyfull Hopes , my Flesh to dust commend ; In Spirit , with a stedfast Faith ascend ; And , whilst I living 〈◊〉 , to sinne so dye , That dying , I may live eternally . In ev'ry Storme , hee standeth fast , Whose dwelling , on the Rocke is plac'd . MEDIIS TRANQUILLUS IN UNDIS . ILLVSTR. XXVIII . Book . 4 WHat thing soever some will have exprest , As typified by this Halcyons-nest , I shall not thinke this Emblem ill-appli'd , If , by the same , the Church bee signifi'd . For , as it is ( by some ) affirm'd of these , That , whilst they breed , the fury of the seas Is through the world alayd ; and , that their Brood Remaines in safetie , then , amidst the flood : So , when the Christian Church was in her birth , There was a generall Peace throughout the earth ; And , those tumultuous Waves , which after that Began to rise , and bee enrag'd thereat , Were calmed so , that Hee was borne in peace , From whom , the faithfull Off-spring did encrease . They , likewise , on a Rocke , their dwellings have , As here you see ; and , though the raging Wave , Of dreadfull Seas , hath beaten , ever since , Against the Fortresse of their strong defence , Yet , still stands ; and , safe , it shall abide , Ev'n in the midst of all their foming pride . Vpon this Rocke so place me , oh my God! That , whatsoever Tempests bee abroad , I may not feare the fury of my Foe ; Nor bee in danger of an overthrow . My life is full of Stormes ; the Waters roule , As if they meant to swallow up my soule . The Tides oppose ; the furious winds doe roare ; My Cable's weake , my tacklings , Lord are poore , And , my fraile , vessell cannot long endure ; Yet , reach to mee thy hand , and I 'm secure . That 's Friendship , and true-love , indeed , Which firme abides , in time of need . BONA FIDE . ILLVSTR. XXIX . Book . 4 THat 's Love in earnest , which is constant found , When Friends are in Affliction , or in Bands ; And , their Affection merits to be crown'd , Whose hearts are fastned where they joyne their hands . T is easie to be friendly , where wee see A Complement or two will serve the turne ; Or , where the kindnesse may requited bee ; Or , when the charge is with a trifle borne . It is as easie too , for him to spend At once , the full Revenues of a yeare , In Cares , for entertainment of his Friend , Who thinkes his glorie , is expensive-cheere : For , 't is his pleasure ; and , if none should come Like fashionable-Friends , for him to court , Hee would with Rogues , and Canters , fill the Roome , Or , such as should abuse , and flout him for 't . But , hard it is , to suffer , or to spend For him ( though worthy ) that 's of meane estate , Unlikely our occasions to befriend , Or , one unable to remunerate . Few men are liberall , whom neither Lust , Vaine glorie , Prodigalitie , nor Pride , Doth forward into foolish Bountie thrust ; As may , by Observation bee espide . For , when a slender Bountie would relieve Their vertuous Friend , whose wants to them are knowne , To their Buffoone , a Knights estate they 'l give , And , thinke on t'other trifles ill-bestowne . Yet , this I le say ; and , give the Devill his due ; These Friends , are to their lusts , and humours , true . The Sword hath place , will War doth cease And , usefull 〈◊〉 , in time of Peace . PACISQUE BONUS BELLIQUE MINISTER . ILLVSTR. XXX . Book . 4 THe Sword , to bee an Emblem , here , we draw , Of the Authoritie , which keeps in awe Our Countries Enemies ; and , those that are The Foes of Peace , as well as those of Warre ; That , Peace may give the Law of Armes her due , And , Warre , to Civill-pow'rs , respect may shew . For , Kingdomes , nor in Warre not Peace , can stand , Except the Sword have alway some command : Yea , that , for which our forraine Spoyl●rs come , Domesticke Foes , will else devoure at home ; And , stranger-drones the peacefull Bees will harme , Vnlesse with warlike stings , themselves they arme . Considering this , let none bee so unwise , The Swords well us'd protection to despise : Or , thinke the practice of this double-guard , In any place , or age , may well bee spar'd . Let not the Sword-man sleight the pow'rfull Gowne ; Nor Gowne-men cast the Sword out of their Towne , Because it terrifies , or draweth Blood ; For , otherwhile Phlebotomy is good : And , thought to kill a Lowse , the Ban●ans feare ; ( Though Anabaptist● love no Sword to weare ) Yet , being drawne , to fright , or cut off Sinne , It may bee brandish'd by a Cherubin . However , from the Sword divide not you ( In any case ) the peacefull olive bough : That is , let Peace , at all times , be that End , For which , to draw the Sword you doe intend ; And , for well-doing , bee as ready , still , To give rewards , as blowes , for doing-ill . A Fortune is ordain'd for thee , According as thy Labours hee . PAR SIT FORTUNA LABORI . ILLVSTR. XXXI . Book . 4 THe Spade , for Labour stands . The Ball with wings , Intendeth flitting rowling-wordly-things . This Altar-stone , may serve in setting foorth , Things firmer , sollid , and of greater worth : In which , and by the words inclosing these You , the●e , may read , your Fortune , if you please . If you , your Labour , on those things bestow , Which rowle , and flutter , alwaies , to and fro ; It cannot be , but , that which you obtaine , Must prove a wavering , and unconstant gaine : For , he that soweth Vanitie , shall finde , At reaping-time , no better fruit then Winde , Your houres , in serious matters , if you spend , Or , such , as to a lasting purpose tend , The purchase of your paines will ever last ; And , being you Pleasure , when the Labour 's past . Yea , though in teares , your Seed-time you imploy , Your Harvest shall be fetched home , with ioy . If much be wrought , much profit will ensue ; If little , but a little meede is due . Of nothing , nothing comes : On evill deedes An evill conscience , and , ill fame succeedes : An honest-life , still findes prepared for't Sweet Hopes in Death ; and , after , good-report . Of Sexe , or of Degree , there 's no regard : But , as the Labour , such is the reward . To worke-aright , oh Lord , instruct thou mee ; And , grouud my Workes , and buildings all on thee : That by the fiery Test , when they are tride , My Worke may stand , and I may safe abide . Let none in troublous times repine ; For , after Stormes , the Sun will shine . POST NUBILA PHOEBUS . ILLVSTR. XXXII . Book . 4 DIscourage not your selves , although you see The weather blacke , and stormes prolonged be . What though it fiercely raines , and thunders loud ? Behold , there is a Raine-bow in the Cloud , Wherein , a trustfull promise may be found , That , quite , your little-worlds , shall not be drown'd . The Sun-shine , through the foggy mists appeare , The lowring Skie , begins againe to cleare ; And , though the Tempest , yet your eyes affright , Faire weather may befall you , long ere night . Such comfort speakes our Emblem , unto those , Whom stormie Persecution doth enclose ; And , comforts him , that 's for the present sad , With hopes , that better seasons may bee had . There is nor trouble , sorrow , nor distresse , But mitigation hath , or some release . Long use , or time , the storme away will turne , Else , Patience makes it better to be borne . Yea , sorrowes lowring dayes , will come and goe , As well as prosp'rous houres of Sunshine doe ; And , when ' t is past , the paine that went before , Will make the following pleasure seeme the more . For , hee , hath promis'd , whom we may beleeve , His blessing , unto those that mourne and grieve ; And , that , though sorrow much dejects their head , In ev'ry need , wee shall be comforted . This promise I beleeve ; in ev'ry griefe , Performe it , Lord , and helpe my unbeliefe : So , others viewing how thou cheerest mee , Shall , in all sorrowes , put their trust in thee . For whatsoever , Man doth strive , The Conquest , God alone , doth give . OMNIS VICTORIA A DOMINO . ILLVSTR. XXXIII . Book . 4 WHen on the Sword , the Olive-branch attends , ( That is , when bloody Warres , have peacefull Ends ) And , whensoever Victories are gained ; This Emblem shewes , by whom they are obtained : For , that all Victorie , doth onely from The pow'rfull hand of God-Almightie , come , The Boughes of Bayes and Olives , doe declare , Which round the Tetragrammatan appeare . Nor must we thinke , that God bestowes , alone , The Victories of Warre , on any one ; But , that , when we contend in other things , From him , th' event that 's wisht for , also springs . This being so , how dare wee , by the Lawes , Or , by the Sword , pursue a wicked Cause ? How dare wee bring a matter that 's unjust , Where hee ( though few perceive him ) judge it must ? Or , prosecute with fury , or despite , Against the person of his Favourite ? What Fooles are they , who seeke the Conquest , by Oppression , Fraud , or hellish Perjurie ? How mad are those , who to the Warres prepare , For nothing , but to spoyle and murther there ? Who , nor ingag'd by Faith to their Alies , Nor urg'd by any private injuries , ( Nor sent , nor tolerated , by their Prince , Nor caring whether side hath giv'n offence ) Run rambling through the World , to kill and slay , Like needie Butchers , for two groats a day ? These men may side , where Conquests , God bestowes ; Yet , when the Field is wonne , these men doe lose . Since overmuch , will over-fill , Powre out enough ; but doe not spill . NE QUID NIMIS . ILLVSTR. XXXIV . Book . 4 IT is this Emblems meaning , to advance The love and practise , of true Temperance . For , by this Figure ( which doth seeme to fill , Vntill the liquor overflow , and spill ) Wee are , as by example , taught to see How fruitlesse our Intemperancies bee : Thus by the Rule of Contrarieties , Some Vertues , best are showne to vulgar eyes . To see nastie Drunkard , reele and spew , More moves to Sobernesse , than can the view Of tweatie civill men ; and , to behold One Prodigall , ( that goodly lands hath sold ) Stand torne and louzie , begging at the dore , Would make Intemperance abhorred more , ( And , manly Sobernesse , much better , each ) Than all that sixe Philosophers can preach : So , by the Vessels overflowing , here , True Moderation doth more prais'd appeare , Than by the meane it selfe : And , without sinne , That 's pictur'd , which to doe , had wicked bin , For , though to vertuous ends ; wee doe deny The Doing-ill , that Good may come thereby . From hence , let us be taught , that carefull heed , Whereby wee should both Minde and Bodie , feed . Let us , of our owne selves , observe the size ; How much wee want , how little will suffize ; And , our owne longings , rather leave unfill'd , Than suffer any portion to bee spill'd : For , what we marre , shall to account be layd , And , what wee wisely spend , shall be repayd . They passe through many stormes , and streights , Who rise to any glorious heights . PER ANGUSTA AD AUGUSTA . ILLVSTR. XXXV . Book . 4 THis Tree , which here doth largely seeme to grow , ( And spreads above , though streightned in below ) Through adverse Winds , and many a Winters blast , Hath gain'd a faire proportion at the last ; And , from a lowly shrub , is growne to bee A well-esteemed , and a goodly Tree . Thus , hath it chanced unto many a man : And , he that first in misery began , ( So poore and meane , that very few or none Have judg'd him to be worth the looking on ) Ev'n he , through scornes , through wrongs , and povertie , Hath crept , and screw'd , and rais'd himselfe so high , That , he hath placed been among the prime , Of those , who seem'd the Worthies of the time ; Yea , overtopt and aw'd , the best of those , Who sought to curbe him , when he first arose . This , I have seene ; And , as wee seldome find A Tree grow faire , that cannot brooke the Wind , Or , must be hous'd at Winter ; or , on whom The Gardners pruning-knife , did never come : So , I have rarely knowne those men to rise To any good , or noble qualities , Who feele not , first some hardship , or some storme , To prune , to discipline , and to reforme Their wits and manners . For , prosperitie , Ease , plentie , and too large a libertie , Doth often blast them , and , somtime bereave them , Of what their Predecessors worth's , did leave them . Let , therefore , no man , feare when this he knowes . Although in tempests , and through streights he goes . God , ever will bee present , there , Where , of one Faith , and Mind they are . FIDUCIA CONCORS . ILLVSTR. XXXVI . Book . 4 A Fixed Palme , ( whose Fingers doe appeare , As if displayed , and advanc'd they were ) Intended by our Author , here , wee see , To sha●dow out agreeing-Minds , that bee Establish'd in one Trust . And , well it may , That Vertue , of the holy Church display . For , as our hands , the better meanes can make , To gaine , as well as to retaine , or take , The benefits we seeke ; when wee intend , Our differing Fingers , all , to worke one end : So , when the Church of Christ ( wherein wee finde A diffrence of Degrees ) shall with one minde , Persue a faithfull hope ; they 'l soone obtaine , That wished benefit , they seeke to gaine : For , when but two or three shall in Gods name , Req●est a blessing , he will grant the same . Let all thy sev'rall Churches , LORD ( that stand Like many Fingers , members of one Hand ) Thy Will Essentiall with joynt love obay , Though circumstantially , they differ may . Some have the larger Circuit , some are stronger , Some are of short continuance , some of longer ; But , though their Guifts may differ , yet provide , That , still , on one Foundation , they may bide ; And , that , all those , who in one Faith agree , May , in one Band of Love , united bee : Till our confined Wisdome comes to know , That , many things , for which wee wrangle so , Would further that , whose hindrance wee doe feare , If more our Faith , and l●sse our Discord were . Protect mee , if I worthy bee ; If I demerit , punish mee . PRO ME SI MEREOR IN ME. ILLVSTR. XXXVII . Book . 4 THis Emblem , forth unto your view hath set , A Sword , together with a Coronet ; To shew the prudent Reader , what Reward For ill , and for well doing is prepar'd ; That they , who heretofore , amisle have done , May learne , their threatned punishments to shun : That they , whose Actions warrantable were , May , in their honest Courses , persevere : And , that those men , who great and pow'rfull bee , Should punish and reward , as cause they see . Men are of diff'ring tempers : Some , are wonne By promises , and gentle meanes alone : Some , moved are by shame ; and , some through dread , To bee in purse , or bodie punished . And , some , their duties are allur'd to doe , No way , but by a mixture of these two . They , therefore , neither Wise , nor Honest bee , Who dandle all Offenders on their knee ; Or , punish onely with a God-forbid ; Or , Doe not so , my sonnes , as Ely did . Nor wiser ought , are they , nor honester , Who alwayes fright , and threaten those that erre ; No mercie joyning , to the chastisement Of them , whose faults are worthy to bee shent . Nor are they lesse to blame , who carry Swords , To punish errors ; but , nor lookes , nor words , To cherish well deservings : And , in this , Most men , that punish others , doe amisse . Sure , if the Sword misdoing , may pursue , For doing-well , the Coronet is due . The Tongue , which every secret speakes , Is like a Barrell full of leakes . HAC ATQUE ILLAC PERFLUIT . ILLVSTR. XXXVIII . Book . 4 THe Barrell , from whose bottome , sides , and b●ng , The liquor ( as in this our Emblem ) flowes , May fitly typifie the babling Tongue , Of him that utters ev'ry thing hee knowes . For , such as are their taskes , who strive to fill An ever-leaking Vessell , to the brim ; Ev'n such are his , who laboureth to still A tatlers tougue ; for , paines are lost on him . This Figure , also , serveth to expresse , The trustlesse nature of a whorish woman ; For , shee to all displayes her wantonnesse , And , cares to keepe her secresies , from no man. Within her bosome , nothing long shee keeps , But , whatsoever shee conceives or knowes , Streight , from the heart , up to her tongue , it creeps ; And , round about the Citie , then , it goes . Bee warned therefore , and commit thou not Thy person , state , or fame , to such as these ; Lest , they thy Reputation doe bespot , Consume thy Substance , or thy Minde disease . But , most of all , bee wary , lest the crime , Which here wee doe reproove , thy mind infect : For , Vice , like weeds , will grow in little time , And , out-grow Vertues , if wee them neglect . The surest way to keepe such errors out , And , in our selves true Vertues to maintaine ; Is , to bee hoopt with Temp'rance , round about , And , our out-flowing humors to restraine . If thus we practise , 't will prevent the wrongs Of our owne errors , and of others tongues . How ever thou the Viper take ▪ A dang'rous hazzard thou dost make . UT CUNQUE . ILLVSTR. XXXIX . Book . 4 THis Figure warnes us , that wee meddle not With matters , whereby nothing may bee got , Save harme or losse ; and , such as once begun , Wee may , nor safely doe , nor leave undone . I should bee loath to meddle in the strife Arising 'twixt a Husband , and his Wife ; For , Truth conceal'd , or spoke , on either side , May one or th' other grieve , or both divide . I would not with my most familiar Mate , Be Partner in the whole of my estate ; Lest I , by others errors , might offend , Or , wrong my Family , or , lose my Friend . I would not , willingly , in my distresse , From an unworthy hand , receive redresse ; Nor , when I need a Suretie , would I call An Vnthrift , or a roaring Prodigall : For , either these I thanklesly must shun , Or , humour them , and be perhaps undone . I would not heare my Friend unwisely prate Those things , of which I must informe the State : And , seeme unfriendly ; or , else leave to doe , That , which a stronger Band obligeth to . Nor would I , for the world , my heart should bee Enthrald by one , that might not marry mee ; Or , such like passions , bee perplexed in , As hang betwixt a Vertue , and a Stone ; Or , such , as whether way soe're I went , Occasion'd guilt , or shame , or discontent : For , howsoe're wee mannage such like things , Wee handle winding Vipers , that have stings . The gaining of a rich Estate , Seemes , many times , restrain'd by Fate . FATA OBSTANT . ILLVSTR. XL. Book . 4 OBserve this Wheele , and you shall see how Fate Doth limit out to each man , that Estate Which hee obtaines ; Then , how hee doth aspire To such a height ; and , why hee mounts no higher : For , whatsoere their Authors understood , These Emblems , now , shall speake as I thinke good . The Cornucopias fastned to a Round , Thus fixt , may shew , that Riches have their bound ; And , can be raised , by mans pow'r or wits , No higher than Gods Providence permits . The placing of them on that Wheele , doth show , That , some waxe Poore , as others Wealthy grow : For , looke how much the higher , one doth rise , So much the lower , still , the other lies ; And , when the height of one is at an end , Hee sinkes againe , that others may ascend . The many stops , which on this Wheele you spie , Those many obstacles may typisie , Which barre all those that unto Wealth aspire , From compassing the Round of their desire . The want of Wit , from Riches , barreth some ; Some , cannot rich , because of Sloth , become . Some , that are wise , and painefull , are deny'd Encrease of wealth , through Pleasure , or through Pride . Some , lose much profit , which they else might make , Because of Conscience , or for Credit sake . If none of these did hinder , wee have store , That might bee Rich , who , yet , are very Poore . And , these , indeed , doe come to be those Fates , Which keepe most men , from getting large Estates . In all thine Actions , have , a care , That no unseemlinesse appeare . VT NE QUID DEDECEAT . ILLVSTR. XLI . Book . 4 THe Virgine , or the Wife , that much desires , To please her Lovers , or her , Husband's Eyes , In all her costl'est Robes , her selfe attires ; And , seekes the coml'est Dresse , shee can devise . Then , to her trustie Looking-glasse , shee goes , ( Where , often , shee her person turnes and winds ) To view , how seemely her attiring showes ; Or , whether ought amisse therein she finds . Which praisefull Diligence , is figur'd thus In this our Emblem ; that , it may be made A documentall signe , remembring us , What care of all our Actions , must bee had . For , hee that in God's presence would appeare An acceptable Soule ; or , gracious grow With men , that of approv'd conditions are , Must by some faithfull Glasse , be trimmed so . The good Examples of those pious men , Who liv'd in elder times , may much availe : Yea , and by others evills , now and then , Men see how grossely , they themselves , doe faile . A wise Companion , and , a loving Friend , Stands nearer , than those ancient glasses doe ; And , serveth well to such an usefull end : For ▪ hee may bee thy Glasse , and Fountaine too . His good Example , shewes thee what is fit ; His Admonition , checks what is awry ; Hee , by his Good-advise , reformeth it ; And , by his Love , thou mend'st it pleasedly . But , if thou doe desire the perfect'st Glasse , Ioyne to the Morall-Law , the Law of Grace . Wee , bring the Hony to the Hive ; But , others , by our labours thrive . NON NOBIS . ILLVSTR. XLII . Book . 4 THe prettie Bees , with daily paines contrive Their curious Combes , and from the flowry Fields , Doe bring that pleasant sweetnes●e to their Hive , Which Nectar , and Ambrosiack dainties , yeelds , Yet , when themselves with labours they have tir'd , The following Winters famine to prevent , For their good service , either they are fir'd , Or , forth into an emptie Hive are sent : And , there , with slender diet they are served , To leave another Summers worke , to those Who take no care , though all the swarme be starved , If weake and quite past labour once it growes . As with such Bees , it fares with many a one , That , spends his youthfull time in honest thrift ; And , by the Waspe , the Hornet , or the Drone , Of all their labours , they are soone bereft . Sometime , the bordring Flies , much wrong this brood , Through idle visitings ; or , them despoyle , By making friendly shewes of neighbourhood ; When , all their Complements , are nought but guile . Sometime , their powerfull Foes doe rob them quite ; Sometime , their Lords , or Landlords , with pretence , Of claiming only what is just and right , Oppresse them without mercie , or defence . Thus , by one course or other , daily , some ( That are laborious in an honest way ) The prey of Pride , or Idlenesse become : And , such as these , may therefore truely say , That , whatsoever they to passe have brought , Not for themselves , but others , they have wrought . God , by their Names , the Stars doth call ; And , hee is Ruler of them all . ASTRA DEUS REGIT . ILLVSTR. XLIII . Book . 4 SOme say , and many men doe these commend ) That , all our deeds , and Fortunes doe depend Vpon the motions of celestiall Sphere● ; And , on the constellations of the Starres . If this were true , the Starres , alone , have bin Prime cause of all that 's good , and of all sinne . And , 't were ( me thinkes ) injustice to condemne , Or , give rewards to any , but to them . For , if they made mee sinne , why for that ill , Should I be damn'd , and they shine brightly , still ? If they inforc'd my goodnesse , why should I Bee glorified for their Pietie ? And , if they neither good nor ill constraine , Why then , should wee of Destinie complaine ? For , if it bee ( as t is ) absurd to say , The starres enforce us ( since they still obay Their just Commander ) 't were absurder , farre , To say , or thinke , that God's Decree it were , Which did necessitate the very same , For which , we thinke the starres might merit blame . Hee made the starres to bee an ayd unto us , Not ( as is fondly dream'd ) to helpe undoe us : ( Much lesse , without our fault , to ruinate , By doome of irrecoverable Fate ) And , if our good Endeavors , use wee will , Those glorious creatures will be helpfull still In all our honest wayes : For , they doe stand To helpe , not hinder us , in God's command ; And , hee not onely rules them by his pow'rs , But , makes their Glory , servant unto ours . Who , Patience tempts , beyond her strength , Will make it Fury , at the length . FUROR FIT LAESA SAEPIUS PATIENTIA . ILLVSTR. XLIIII . Book . 4 ALthough wee know not a more patient creature , Than is the Lambe , ( or , of lesse harmfull nature ) Yet , as this Emblem shewes , when childish wrong , Hath troubled , and provok'd him overlong , Hee growes enrag'd ; and makes the wanton Boyes , Bee glad to leave their sports , and run their wayes . Thus have I seene it with some Children fare , Who , when their Parents too indulgent were , Have urg'd them , till their Doting grew to Rage , And , sh●t them wholly from their Heritage . Thus , many times , a foolish man doth lose His faithfull Friends , and justly makes them foes . Thus , froward Husbands ; and , thus , peevish Wives , Doe foole away the comfort of their lives ; And , by abusing of a patient-Mate , Turne dearest Love , into the deadliest Hate : For any wrong may better bee excused , Than , Kindnesse , long and wilfully abused . Put , as an injur'd Lambe , provoked , thus , Well typisies how much it moveth us , To finde our Patience wrong'd : So , let us make An Emblem of our selves , thereby to take More heed , how God is moved towards them , That , his long suffring , and his Love contemne . For , as wee somewhat have of every Creature , So , wee in us , have somewhat of his Nature : Or , if it bee not sayd the same to bee , His Pictures , and his Images are wee . Let , therefore , his long-suffring , well be weigh'd , And , keepe us , to provoke him , still afraid . Hee that is blind , will nothing see , What light soe're about him bee . COECUS NIL LUCE IUVATUR . ILLVSTR. XLV . Book . 4 IT is by some supposed , that our Owles , By Day-time , are no perfect sighted Fowles ; And , that , the more you doe augment the light , The more you shall deprive them of their sight . Nor Candles , Torches , nor the Sunne at noone , Nor Spectacles , nor all of these in one Can make an Owlet in the day-time see , Though none , by night , hath better eyes than shee . This Emblem , therefore , sets their blindnesse forth , Who cannot see , when an apparant worth Illustrates vertuous Men ; yet , seeme to spie Those faults , where with ill-willers them belie . The blind●esse , also , well it may declare , Of Heretikes , who Eagle sighted are , In Sophistries , and in the cloudie night , Of those darke Errors , which delude the sight ; Yet , cannot see the Rayes of Truth divine , Though , brighter than the Day light , shee doth shine . It , likewise , very fitly typifies , Those , in our dayes , who spie out mysteries , Beyond the Moone ; yet , cannot gaine the view Of that , which common Reason proveth true : And , therefore , onely , crie it ( madly ) downe , Because , by Reasons light , it may be knowne . These , when 't was offred , first , the light refused ; And , they have now the darknesse which they chused . Till , therefore , God shall offer Grace againe , Man strives to set up Lights , to these , in vaine : For , what are Lights to those who blinded bee ? Or , who so blinde , as they that will not see ? None knowes , untill the Fight be past , Who shall bee Victor , at the last . INTER UTRUMQUE VOLAT . ILLVSTR. XLVI . Book . 4 WHile these two Champions for the Conquest fight , Betwixt them both Victoria takes her flight , On doubtfull wings ; and , till the fray bee past , None knowes ▪ to whether , shee the Wreath will cast . Which Emblem serves , not onely , to expresse The danger , and the issues doubtfulnesse , In all Contentions ; but , may warne us too , That , wee no strivings rashly undergoe ; Since they , who long with painfull skill have striv'd Of likely Conquests , are at length depriv'd . Force , much prevailes ; but Sleight and Wit hath pow'● . Sometime , to hurle downe Strength upon the floore . Sometimes againe , our Ingineeres doe faile ; And , Blowes , doe more than Stratagems , prevaile . Though , I , upon mine honest-Cause depend , Another may o'rethrow it , by his Friend : And , hee that boasteth of his Patrons grace , May lose his hopes , if Bribing come in place . To say the Truth , in whatsoever Cause , Wee by the Sword contend , or by the Lawes , There 's no event or issue more assured , Than this , that , losse to both shall bee procured : And , that , sometime , as well an innocent , As guilty-cause , may finde an ill event . Let , therefore , our endeavours be , to strive , Who , shall hereafter , least occasion give Of those contentions , and of those debates , Which hurt our honor , safetie , or estates : That , we , a Conquest , may be sure to gaine , And , none repine , at that which we obtaine . Why should I feare the want of Bread ? If God so please , I shall be fed . SI DEUS VOLUERIT . The blessed Psalmist , fitly did expresse , By grinning-dogs , which howling roame by night , To satisfie their grudging appetite . Here , therefore , by an Emblem , wee are showne , That , God , ( who as hee lists , bestowes his owne ) Providing so , that none may bee unfed , Doth offer to the Dogges , the Childrens bread . And , by this Emblem , wee advised are , Of their presumptuous boldnesse to beware , Who bound God's Mercie ; and , have shut out some From hope of Grace , before the Night is come : Since , to the Dogs , his meat is not denide , If they returne , ( though not till Evening tide . ) Moreover , wee , some notice hence may take , That , if provision , God , vouchsafes to make , For Lyons , Dogs , and Ravens , in their need , Hee will his Lambes , and harmlesse Turtles feed : And , so provide , that they shall alwayes have Sufficient , to maintaine the Life hee gave . I must confesse , I never merit shall , The Crummes , which from thy Childrens table fall : Yet , thou hast oft , and freely fed mee , Lord , Among thy Children , at thy Holy-board : Nor have I , there , been fill'd with Bread alone ; But , on the blessed Bodie of thy Sonne , My Soule hath feasted . And , if thou dost grant Such favours , Lord ! what can I feare to want ? For , doubtlesse , if thy Sonne thou please to give , All other things with him , I shall receive . All Flesh , is like the wither'd Hay , And , so it strings , and fades away . OMNIS CARO FOENUM . ILLVXTR . XLVIII . Book . 4 THis Infant , and this little Trusse of Hay , When they are moral zed , seeme to say , That , Flesh is but a tust of Morning Grasse , Both greene , and wither'd , ere the day-light passe . And , such we truly finde it ; for , behold , As●oone as Man is borne , hee waxeth old , In Griefes , in Sorrowes , or Necessities ; And , withers ev'ry houre , unti●l hee dyes : Now , flourishing , as Grasse , when it is growne , Straight perishing , as Grasse , when it is mowne . If , wee with other things , mans Age compare , His Life is but a Day ( For , equall'd are His Yeares with Houres : His Months , with Minutes bee Fit parallels ; and , ev'ry breathing , wee May tearme a Day ) yet , some , ev'n at the Night Of that short Day , are dead , and witherd quite . Before the Morning of our lives bee done , The Flesh oft fades : Sometime , it growes till Noone : But , there 's no mortall Flesh , that will abide Vnparched longer , than till Evening-tide . For , in it selfe , it alwayes carries that , Which helpeth so , it selfe to ●uinate ; That , though it feele , nor storme , not scorching flame , An inbred Canker , will consume the same . Considering well , and well remembring this , Account the Flesh no better than it is : Wrong not thine everlasting Soule , to cherish A Gourd , which in a moments time will perish . Give it the tendance , fit for fading Crops ; But , for Hay harvest , lose not better hopes . Make use of Time , that 's comming on ; For , that is perish'd , which is gone . PERIT QUOD ELAPSUM EST. ILLVSTR. XLIX . Book . 4 THis Glasse declares , how Time doth , passe away ; And , if the Words , about it , rightly say , Thy Time that 's , gone , is lost : and , proofe will shew , That , many find both Words , and Emblem , true . How f●st their Time departs , they best perceive , From whom it steales , before they take their leave , Of what they love ; and , whose last houre is gone , Before their chiefest businesses are done . How fast it slides , ev'n they are also taught , ( Too late , perhaps ) who never kept in thought Their ending-day ; but , alwayes did presume , Or , largely hope upon the Time to come ; The present-howres , nor thankfully enjoying , Nor , honestly , nor usefully employing . That yeares expir'd , are lost , they likewise find : For , when their understanding brings to mind , How fondly ( or , how ill perchance ) they spent Their passed age ; they see , with discontent , The Time , not onely lost , but , worse than so ; Lost with a thousand other Losses moe : And , that , when they shall need it , wealth nor pow'r , Can purchase them , one minute of an howre . Consider this , all ye that spend the prime , The nonne-tide , and the twilight of your Time , In childish play-games , or meere worldly things ; As if you could , at pleasure , clip Times wings , Or turne his Glasse ; or , had a Life , or twaine To live , when you had fool'd out this in vaine . Short is the present ; lost Times-passed bee ; And , Time to come , wee may not live to see . The Garland , He alone shall weare , Who , to the Goale , doth persevere . PERSEVERANTI DABITUR . ILLVSTR. L. Book . 4 AN Arme is with a Garland here extended ; And , as the Motto saith . it is intended , To all that persevere . This being so ; Let none be faint in heart , though they be slow : For , he that creepes , untill his Race be done , Shall gaine a Wreath , aswell as they that runne . This being so ; let no man walke in doubt , As if Gods Arme of Grace were stretched out To some small number : For , whoe're begins And perseueres , the profer'd Garland winns : And , God respects no persons ; neither layes A stumbling blocke in any of our Waies . This being so , let no man think 't enough To set his hand , a little , to the Plough , And , then desist ; but , let him still pursue , To doe that Worke , to which that Wreath is due : For , nor on Good beginners , nor on those That , walke halfe-way , ( much lesse on him , that goes No stepp at all ) will God this gift conferre ; But , onely , unto those that persevere . LORD , by thy Grace , an entrance I have made In honest Pathes ; and , thy assistance had , To make in them , some slow proceedings too . Oh grant me , full abilitie , to doe Thy sacred Will ; and , to beginn , and end Such Workes , as to thy glory , still , may tend . That ( Walking , and continuing in the Path , Which evermore , thine approbation hath ) I may that Garland , by thy grace , obtaine , Which , by mine owne desert , I cannot gaine . Glory be to God. THE FOVRTH LOTTERIE . 1 THou , of a noble minde , art thought , Which , heav'nly things , hath chiefly sought . And , scorn'st thy vertue to debase , By loving those of lower place . If so , thine Emblem doth expresse Thy Wisdome , and thy worthynesse . But , if to earthward thou incline ; Thence , learne Affections more Divine . 2 Some words or thoughts , perhaps , of your Have wrong'd Gods providence , or Pow're : Els , you ( it may be ) to some place , Confine his unconfined Grace ; Or , thinke , he never taketh care , Of any Realme , but where you are . Your Lot , now , therefore , doth provide , To have your Iudgement rectifide . 3 Thou maist be wise , but , there is , yet , Some crack , or failing in thy wit : For , thou dost personate a part , That , showes thee other , then thou art . Thine Emblem , therefore , doth declare , What Habit , such deserve to weare , And , that , he merits Asses eares , Who is not , that , which he appeares . 4 You have , as yet , much worke to doe , But , yoo have little time thereto : That , little , flyes away with speed , And , you the Losse , as little heed . Lest , therefore , all your time be gone , Before you duely thinke thereon , A memorandum you have got , By drawing , of this luckie Lot. 5 Though you , perhaps , no perill dread , A mischiefe hangs above your head ; By which , you ( taking little care ) May perish ere you be aware . To minde you , therefore , to eschew Such Miseries as may ensue ; Your Lot , this warning Emblem sent ; Observe it , and your harmes prevent . 6 Thou fly'st , in hope , to shun thy griefe ; Thou changest place , to seeke releefe ; And , many blamelesse things are shent As , causers of thy discontent . But trouble , now , no more thy minde , The root of thy disease to finde ; For , by thine Emblem , thou shalt see , The Fountaine , whence thy torments bee . M 7 Thou art , or els thou wert , of late , Some great , or petty , Magistrate ; Or , Fortune thereunto , perchance , In time to come , will thee advance . But , by thine Emblem , thou shalt see , That , when restrein'd , thy pow'r shall be , Offenders , thereof will be glad , And skoffe the pow're which thou hast had ; Observe it ; and be so upright , That , thou maist laugh at their despight . 8 Promotion thou dost much desire , And , spacious Fortunes to acquire ; As , if thou thoughtst , thou mightst attaine , True Blessednesse , by such a gaine : To shew thee , therefore , what event , What happinesse , and what content , Such things , will bring vs , at the last , An usefull Object , now , thou hast . 9 Disheartned be not , though thou see , Thy Hopes , quite frustrate seeme to be ; For , many Hopes , appearing past , Have , beene renew'd againe , at last ; And , grew far greater , then before , When , they seem'd lost , for evermore . Examples , therefore , now are brought , That , still , to Hope , thou mayst be taught . M 10 Most men desire to gaine the Fate , Which keepes them safe , in ev'ry state ; And , you , no doubt , would faine provide ; A Station , which might firme abide . If so you meane ; your L●t hath brought , Some newes of that , which you have sought : For , by your Emblem , you may see , What men shall most unmooved be . 11 You seeme , to wonder , much of late , That , some goe backward in Estate , Who seeme to thrive ; and , why , we finde , Those Friends , who seemed very kinde , ( And , forward , good respects to show ) Doe , now unkinde , and froward grow . But , when your Emblem you shall see , No wonder , then , such things will be . 12 Thou seekst a Conquest ; or , ( at least ) Of such a Pow're to be possest , As none can conquer ; And , bohold , Thou , in an Emblem , shalt be told The meanes to get thy hearts desire . Yet , know , that if thou come no nigher , Then but to know the meanes of blisse , The farther off , the blessing is . 13 Thou liv'st as one who thinks , that , Fate All Actions did ne●essitate ; And , that to doe , or leave undone , Thy Businesses , came all to one . If thus thou thinke , perhaps , this Chance ; May helpe to cure thine Ignorance ; And , show , when 't will be , wholly , fit To Fate , our matters , to commit . 14 Thy Neighbors house when thou dost view , Welfurnisht , pleasant , large , or new , Thou thinkst good LARES , alwaies dwell , In Lodgings that are trimm'd so well . But , by thine Emblem , thou art showne , That ( if thou lov'dst what is thine owne ) Thatcht Roofes , as true Contentments yeeld , As those , that are with Cedar seeld . Vaine Fancies , therefore , from thee cast ; And , be content with what thou hast . 15 Thou seek'st Preferment , as a thing , Which East , or Westerne-winds might bring ; And , thinkst to gaine a temp'rall Crowne , By Powres and Vertues of thine owne : But , now thy Lot informes from whom , The Scepter , and preferments come ; Seeke , thence , thy lawfull hopes fruition , And , cherish not a vaine ambition . 16 This Lot , though rich , or poore , thou bee , Presents an Emblem , fitt for thee . If Rich , it warnes not to be proud ; Since , Fortunes favours are allow'd To Swinish-men ▪ If thou be poore , Deject thou not thy selfe , the more ; For , many worthymen , there are , Who , doe not Fortunes Iewels weare . 17 Thou , dost not greatly care , by whom Thy wealth , or thy Preferments , come : So , thou maist get them , Foole or Knave , Thy prayers , and thy praise may have ; Because thou dost nor feare , nor dreame , What disadvantage comes by them : But , by thine Emblem , thou shalt see , That , Mischieves , in their favours bee . 18 You boast , as if it were , unknowne The power you have were not your owne : But , had you not an able Prop , You could not beare so high a Top ; And , if that Ayde forsake you shall , Downe to the ground , you soone will fall . Acknowledge this ; and , humble grow , You may be , still , supported so . 19 This Lot of yours doth plainely show , That , in some danger now you go . But , wounds by Steele , yet , feare you not ; Nor Pistoling , nor Cannon-shot ; But , rather , dread the shafts that fly , From some deepe-wounding wantons eye . Your greatest perills are from thence ; Get , therefore , Armour of defence . 20 Thy Vertues , often , have beene tride , To finde what proofes they will abide : Yet , thinke not all thy Trialls past , Till thou on ev'ry side art cast ; Nor , feare thou , what may chance to thee , If truely , square , thy dealings be : For , then , what ever doth befall , Nor harme , nor shame , betide thee shall . 21 Fine Clothes , faire Words , entising Face , With Maskes of Pietie and Grace , Oft , cheat you , with an outward show , Of that , which prooveth nothing so . Therefore , your Emblems Morall read ; And , ere too farre you doe proceed , Thinke , whom you deale withall to day , Who , by faire shewes , deceive you may . 22 You , are accus'd of no man , here , As , if to any , false , you were In word , or Deed ; and , wish , we doe , Your Conscience may acquit you too , But , if your selfe you guilty finde , ( As , unto such a fault inclin'd ) The crime , already past , repent ; And , what is yet undone , prevent . M 23 You haue delighted much , of late , Gainst Womens ficklenesse , to prate ; As if this frailety you did find , Entail'd , alone , on Womankind : But , in your selfe , ther 's now and then , Great proofes , of wav'ring minds , in men : Then , jugde not faults which are unknown ; But , rather learne to mend your owne . 24 At you Afflictions , you repine , And , in all troubles , cry , and whine ; As if , to suffer , brought no Ioy ; But , quite , did all contents destroy . That , you might , therefore , patient grow , And , learne , that Vertues pow're , to know , This Lot , unto your view , is brought : Peruse , and practise what is taught . 25 On out side Friends , thou much relist , And , trustest , oft , before thou try'st ; By which , if Cousnage thou escape , Thy Wit wee praise not , but thy Hap : But lest by trust , ( e're triall due ) Thou , overlate , thy Trusting sue ; Observe the Morall of thy Lot , And , looke that thou forget it not . 26 By this your Lot , it should appeare , That , you your selfe are too severe ; Or , have , by some , perswaded bin , That , ev'ry Pleasure is a sinne . That , wiser therefore , you may grow , You have an Emblem , now , to show , That , Hee , whose wisdome all men praise , Sometime , layes downe his Bow , and playes . 27 Thou little heedst how Time is lost , Or , how thine Howres away doe post ; Nor art thou mindfull of the day , In which thy life , will breath away . To thee this Lot , now therefore , came , To make thee heedfull of the same . So , of thy Dutie , let it mind thee , That , thou maist live , when Death shall finde ( thee . 28 A safe-abiding , wouldst thou know , When Seas doe rage , and winds doe blow ? If so ; thine Emblem shewes , thee , where Such Priviledges gained are . Observe it well ; then , doe thy best , To bee a Yongling , in that nest There Moraliz'd : and , mocke thou not At what is taught thee , by this Lot. 29 Beleeve not , alwayes , as thy Creed , That , Love-profest , is Love-indeed ; But , their Affections entertaine , Who in thy need , firme Friends remaine . Perhaps , it much may thee concerne , This Lesson , perfectly , to learne . Thine Emblems morall , therefore view , And , get true Ertends , by being true . 30 The Consciences , of some , afford No Lawfull use unto the Sword : Some dreame , that , in the time of peace , The practice of all Armes may cease ; And , you , perhaps , among the rest , With such like fancies are possest . However , what your Morall sayes Observe ; and , walke in blamelesse wayes . 31 A better Fortune you might gaine , If you , could take a little paine : If you have Wealth , you should have more , And , should be Rich , ( though you are poore ) If to the longings you have had , A true endevour you would adde : For , by your Emblem , you may see , Such , as your Paines , your Gaines will be , 32 When any troublous Time appeares , Your Hope is ouercome , with feares , As , if with every Floud of Raine . The World would quite be drownd againe , But , by your Emblem , you shall see , That , Sunshine , after Stormes may be : And , you this Lot , ( it may be ) drew , In times of neede , to comfort you . 33 When , you to ought , pretend a right , You thinke to winne it by your might . Yea , by your strength , your purse or friends , You boast to gaine your wished Endes . But , such Presumptions to prevent You to an Emblem now are sent That , showes , by whom he Victor growes , That winnes , by giving overthrowes . 34 If , truely temperate , thou be , Why should this Lot , be drawne by thee ? Perhaps , thou either dost exceed , In costly Robes ; or drinke , or feede , Beyond the meane . If , this thou finde , Or , know'st , in any other kinde , How thou offendest by excesse , Now , leave off , that intemp'ratnesse . 35 Thou hop'st , to climbe , to honor'd heights , Yet , wouldst not passe through stormes or streights ; But , shun'st them so , as if there were No way to blisse , where troubles are . Lest , then , thou lose thy hop'd-for praise , By , seeking wide , and easie wayes ; See what thine Emblem doth disclose . And , feare not ev'ry winde that blowes . 36 Sometimes , it may be , thou dost finde , That , God , thy p●ayers , doth not minde , Nor , heede , of those Petitions take , Which , men and Congregations make . Now , why they take so ill effect , Thou , by our Morall , maist collect : And , by the same , shalt also see , When , all thy suits will granted be . 37 Thou , hast been very forward , still , To punish those , that merit ill ; But , thou didst never , yet , regard To give Desert , her due Reward . That , therefore , thou maist now have care , Of such Injustice , to beware , Thine Emblem , doth to thee present , As well Reward , as punishment . 38 Thou , either hast a babling tongue , Which , cannot keepe a secret , long ; Or , shalt , perhaps , indanger'd growe , By such , as utter all they know . In one , or other , of the twaine , Thou maist be harm'd ; and , to thy gaine , It may redound , when thou shalt see , What , now , thine Emblem , counsels thee . 39 By this , thy Lot , we understand , That , somewhat , thou hast tooke in hand , Which , ( whether , further , thou Proceed Or quite desist ) will danger breed . Consider , then , what thou hast done , And , since the hazzard is begun , Advised be to take the Course , Which may not make the danger worse . 40 The Destinies , thou blamest , much , Because , thou canst not be so rich , As others are : But blame no more The Destinies , as heretofore ; For , if it please thee to behold , What , by thine Embleme , shall be told , Thou , there , shalt find , which be those Fates , That , keepe men low , in their estates . 41 Thou thinkst , that thou from faults art free ; And , here , unblamed thou shalt be . But , if to all men , thou wilt seeme As faire , as in thine owne esteeme , Presume thou not abroad to passe , Vntill , by ev'ry Looking-Glasse , Which , in thy Morall , is exprest , Thou hast , both Minde , and Body drest . 42 Some , labour hardly , all their daies , In painefull-profitable wayes ; And , others taste the sweetest gaine , Of that , for which these tooke the paine : Yet , these , they not alone undo , But , having robd , they murther too . The wrongs of such , this Emblem showes , That , thou mayst helpe , or pitty those . 43 Thou , often hast observ'd with feares , Th' aspects , and motions of the Starres , As if , they threatned Fates to some , Which , God could never save them from ▪ If this , thy dreaming Error be , Thine Emblems Morall shewes to thee , That , God retraines the Starry-Fates , And , no mans harme , necessitates . 44 Thou , hast provoked , over long , Their patience , who neglect the wrong ; And , thou dost little seeme to heede , What harme it threats , if thou proceed . To thee , an Emblem , therefore , showes , To what , abused-Patience growes . Observe it well ; and , make thy Peace , Before to Fury , Wrath increase . 45 Thou hast the helps of Natures light ; Experience too , doth ayde thy sight : Nay more , the Sun of Grace-divine , Doth round about thee daylie shine ; Yet , Reasons eye is blind in thee , And , clearest Objects cannot see . Now , from what cause , this Blindnesse growes The Morall of the thine Emblem showes . 46 Thy cause , thy Money , or thy Friend , May make thee forward to contend ; And , give thee Hopes , that thy intents , Shall bring thee prosperous events . But view thy Lot ; then , marke thou there . That Victories uncertaine are ; And rashly venture not on that Whose End may be , thou knowest not what . 47 To them who grudgingly repine , Assoone as their estates decline , This Lot pertaines ; or , unto those , Who , when their neighbour needy growes , Contemne him ; as if he were left , Of God ; and , of all hopes berest . If this , or that , be found in thee , Thou , by thy Morall , taught shalt be , That , there is none to ill b● sped ; But may have , hope , he shall be fed . 48 Thy Flesh thou lov'st , as if it were , The chiefest Object , of thy Care ; And of such value , as may seeme , Well meriting , thy best esteeme . But , now , to banish that conceit , Thy Lot an Emblem brings to sight , Which , without flattery , shewes to thee Of what regard it ought to be . 49 It may suspected be thou hast , Mispent the Time , that 's gone and past ; For , to an Emblem thou art sent , That 's made , such folly to prevent : The morall heed ; Repent thy Crime ; And , Labour , to Redeeme the Time. 50 With good applause thou , hast begunne , And , well , as yet , proceedest on : But , e're the Lawrell , thou canst weare , Thou to the End must persevere . And , lest this dutie , be forgot , Thou hast a Caveat , by this Lot. 51 Although , this time , you drew it not , Good Fortune , for you , may be got . Perhaps , the planets ruling now , Have cast no good Aspects on you . For , many say , that , now and then , The Starres looke angerly on men : Then , try your Chance againe , anon ; For , their displeasure soone is gone . 52 If by your Lot you had beene prais'd Your minde , perchance , it would have rais'd , Above the meane . Should you receive Some check , thereby , It would bereave Your Patience : For , but few can beare , Reproofes , which unexpected are . But , now prepared you have beene , To draw your Lot once more begin ; And , if another Blancke you get , Attempt your chance , no more , as yet . 53 To crosse your hopes , Misfortune sought ; And , by your Lot , a Blanck hath brought : But , he who knew her ill intent , Hath made this Blanke her spight prevent ; For , if that Number you shall take , Which these two figures , backward , make , And view the place to which they guide ; An Emblem , for you , they provide . 54 These Lots are almost Ten to One Above the Blankes ; yer , thou hast none . If thus thy Fortune still proceed , T is T●● to One if well thou speed . Yet , i● thou doe not much neglect , To doe , as Wisdome shall direct , It is a Thousand unto ten But all thy Hopes will prosper , then . 55 It seemes , Dame Fortune , doth not know , What Lot , on thee , she should bestow ; Nor , canst thou tell , ( if thou mightst have The choice ) what Fortune , thou shouldst crave . For , one thing , now , thy minde requires ; Anon , another it desires . When Resolution thou hast got , Then , come againe , and draw thy Lot. 56 The Chance , which thou obtained hast , Of all our Chances , is the last ; And , casting up the totall summes , We finde thy Game , to Nothing comes . Yet if it well be understood , This Chance may chance to doe thee good ; For , it inferres what Portion shall , To ev'ry one , ( at last ) befall ; And warnes , while something ▪ is enjoyd , That , well it ( alwaies ) be imployd . FINIS . A Table for the better finding out of the principall things and matters , mentioned in these Foure Bookes . A. ADversitie . pag. 16. 17. 26. 30. 240. 243 Aegle . 6. 3● 112 Affection . 7. 33. 34. 83. 162 Affliction . 16. 17. 44. 47. 70. 81. 108. 240. Agreement in Desire . 34. Age. 44. Ambitions 〈◊〉 216. Ambition . 69. Anchor . 39. 72. Annuall revolutions . 157. Anvils and Hammer . 17. Appearances dece●e . 175. Apollo . 234. Archer . 25. Armour . 111. Arts. 1. 80. Action . 9. Armes . 3. 32. 80. Authoritie . 137. B. BAll . 7. Beginning . 10● . Best men not best favour'd . 224. Bear. 23. Bees . 23. 90. 250. Beautie . 40. Blabs . 246. Blessings long enjoyed . 70. Bounds . 161. A Bore . 110. Borrowed worth . 14. A Bowe bended . 39. Bridle . 169. A Broken-heart 7● . Busy-bodies . 148. Butterfly and Spider . 18. C. CAndle and Flie. 40. Carnal affections . 43. Caduceus . 9. 88. Ceremonies of estate . 137. Centaure . 103. A Childe . 45. Christian confidence . 81. Church . 111. 136. Christ the true Pellican . 154. The Circular motion of things . 45. Circumspection . 138. Clamor . 63. Cleargie-men . 149. Constancie . 2. 81. 143. Cock. 71. Comlinesse . 249. Good Companions . 249. Constant resolution 24. Consideration . 9. Contempt of earthly things . 1● . Contention . 34. 71. Contention hazzardous . 254. Contemplation . 45. 105. 156. Concord . 63. Consolation . vid. Comfort . Comfort . 70. Comfort sweetned by troubles . ibid. Constellations . 31. 74. 251. Contentment . 86. Cornerstone . 161. Coronet . 255. Cornucopia 9. 88. 166. 248. Corporeall vertues . 80. Covetousnesse . 216. Crocadile . 112. Craft . 136. Crowne . 47. 78. 81. Crosse . 47 75. 81 Crosses 47. Curiositie 147. Cupid 227. Cynthia 24. D. DAnger hangs over all 213 Death 1. 21. 45. 48. 94. 168. 184. 235. Deaths head 21 Deliberation 72 Delay 18 Degrees . 29. 49. 117. Deceit in all places . 180. Despaire is not to be admitted . 217. 221. 240. Destinie . vid. Fate . Decrees of God. 95. Our Destruction is of our selves . 214. Desires best object . 209. Devotion . 41. Diamond . 171. Diana . 24. Divine assistance . 170. Dissimulation , 211 , 228 , 230 Discord . 177. Discretion . 151. Doggs . 255. Dolphin . 72. Dove . 150. Drowsinesse . 9. Drones . 250. E. EArthly things . ●5 . Endurance 23. 26. Endeavour continued . 29. Envy 97. End. 102. Equalitie . 34. 48. Equivocation . 38. Estridge . 36. Eternitie . 102. 157. Everlasting . 102. Excesse . 68. Externall Blessings . 88. F. FAith 13. 66 Faith infringed . 38. 99. Fate 74. 95. 221. 251. Fatall necessity 251 Falshood 99 Fame 146. Faire shewes deceitfull 233. 229 Face 39 Fighters 71 Ficklenesse vid. Inconstancy Filial pierie 155. Fire on an Altar 15. Fierie-triall 30 Flesh is hay 256 Flying-Ball 71. 101 Flie and the Candle 40 Flower of the Sunne 159. Fooles , who the greatest 211 Fooles favours mischievou● 225 Fortune 6. 88. 101. 109. 139 174. 224 Fraud in all 〈…〉 〈…〉 〈…〉 Frequencie 45 Fullnesse 64 Furie begotten by abused patience 252. G. GAnimed 156. Light Gaines 50. Glory 5. 92. God 140. 152. 170 , 210 , 223 255 Gods prerogatives 223 Gods decrees ●5 . 142 Gospell preachect ●● Good works 135. Governours 37 Government ●●● Goblins about Graves 43 Grace 31 , 74. 104 , 226 Grave 21 Greefe 26 Groves 3● . Great things from small beginnings 46. 9● Gryphon 139 Guile vid. Fraud and Deceit Guiltinesse 66 , 69. H. HAst 19 , 49 153 Hammer and Anvile , 17 Halter 66 , Halayon . vid. Kings Fisher Harvest 44 Harlots 27 , 246 Harmlesnes vid. Innocency Hazzardous enterprises 247 Harmony vid. Musick Hard-hearted men 175 Hardship 243 Heed 19. 49 , 153 Heliotrope 159 Heaven 152 Hellen 27 Hyppocrisy 20 , 77 , 211 , 129 Hyppoc●i●● 229 Honour●● , 153 Hope 13 , 16 , 39 , , 44 , 73. 106 150 , 217 Houses which are best 222 Hony 23 Howreglasse 21 , 212 Hunger 64. Husbands 162 Humility 147 Hyppotamus 155 I. IAnus 138. Idlenesse 5. 92 Innocence 9. 111. 151 Infant 45 Incroachments 161 Invincibility 220 Inconstancy 231 Intemperance 242 Industry 5 Impiety 155 Imprsonmēt better than a worse mischiefe 96 Ioyes sweetned by afflictions 70 Iteration 29 Iustice 66. 69 , 155 Iust dealing , 100 Ixion 69 K. KIngsfisher 2●6 Kings 32 , 37 , 78 , 137 , 159 16● , 180 Kingdomes 67 A Kingdomes glorie 78 Knowledge 1 , 79 , 103 L. LAbour 5 , 29 , 143 , 150 , 229 , Labour in vaine 11. Lambe 252. Lawe 3. 163 169 Leasure and heed 19. 49 107 Learne to die 94 Learning 87 A Line a day . 158 Liking makes indifferent things excellent 2●2 A Little and little makes a mic●●se 50. 158 Life 21. 45 Love the best Musitian , 82 Love 7 , 33 , 34 , 38. Losses 50. Losses may he recovered 182 Looking-glasses 241. M. MAlefactors 66 Mat● 80. Marriages , 83. Magistrates out of office 215. A Made . 137 Man his owne enemie 214 Mercy , offred to all 255 Merit 139 Measures 100 Medlers , vid. Busie-bodies , Meditation best in the night ● Meanes , not to be neglected 〈◊〉 Meanes , not the onely ground of Hope 13 Mercurie 9 The Meane 169 Military exercise 32 Mis-fortune may be profitable , 96 Mortalitie 8. 45 Moone 111. 182 Monuments 142 Mutuall affection 24. 163. 781. Musicke 69 N. NAture and Grace 104. 144 Nature needes a supporter . 226 Necessitie 64 Night helpfull to Meditation 9 O. OAthes 28 Obscuritie profitable 73 Occasion 4 Offenders 215 Old men may learne 87 Opportunitie 4 Oppression 98 Opposition 63 Order 220 Outward appearances 175 Oyle 9. 63. 79. 168 Oxe 173 P. PAine 23 Palmetree 172 Patience 23. 63. 252 Patriots 165 Pallas 9. 80 Parents 15 A Pastorall charge 149 Peace 9. ●38 Perjurie 38 Pegasus 105 Perseverance 19. 14● . 175. 258 Pelican 154 Pietie 8. 41. 155 Piguley Spirits 14 Planets 31 Planting 35 Pleasure 22. 23. 38. 68 Plenty 64 Plaine-dealing 228 Poeticall Libertie 148 Poets Horse , vid. Pegasus Power 103. 179 Power divine 210. Policie 80 Posterity 35 Poore Theeves 167. Povertie 176 Cause of povertie . 248 Praise 146 Practise 66. 158 Preaching 89 Preferment 68 Prelats 41 Priests . ibid. Pride to be avoyed 8 Princes 155 Profit causeth contention 71. Procession 165. Prosperitie 12.16 Protection divine 245 Promotion is of God 223 Prudence 74.142.151 Puritie 41 Punishment and reward 245 Pyramus 33. Q. Qvarrellers 71. R. RAshnesse 9.19 Redeeme the time 23.257 Recreation 234 A well Resolved man 228 Restraints from being Rich 248 Resolute constancy 24 ▪ Repine not at mi●fortunes 96 Reputation 140 Repentance to be hastned 213 Retirednesse 72.79 Revolutions of things 45 Reward 135.139.141.229.258 Reward and punishment 243 Riches 1.98 Rich Theeves 197 Rod. 93. Royall favour . 159. S. SAcred callings 41 The best Sacrifice 77. Salamander 30 Scepter 79 Scepter and Spade 48 Sea-horse 155. Selfe perdition 68.214 Selfe love 35 Shepherds crooke 149 Ship 13.37 Sisyphus 11 Sinne 66.69 . Silence 73 Simplicity 151 Sincerity ●●8 , 230 Sive 2● A Skeleton ● Sloath 9.181 . Slownesse 19 Slow pace goes farre 173 Small beginnings 46.50 Snake 5.9.45.47.74.101.102 142. Snaile 19 Sophisters 38 Sober knowledge 147 Sorrow 24 79 Soveraigntie is of God , 21.22 Spade 5 Spider 18 Squirrell 26.136 Staiednesse 72.153 Starrs 31.74.251 States-men 15 Steresman 37 Stedfastnesse . vid. Constancy . Stewes 27 Storke 149.155 Strength 80.103.136 Students 15 Studiousnesse 146 Suffering 23.47.81.171.232 Sufficiencie 86 Sunnshine after stormes 240 Swearing . 38. Swine 38.110 . Sword 66.137.163.238.245 T. TAlents hidden 76.181 A Tatler , 246. Tennis-ball , 16 Terrene pompe 98 Temperance 169.242 Terminus 161 Theeves 167 Thisbe 33 Time. 4.102.157.212.235 257 Titles , ill placed 224. Tongue 42 Tortois 86 Touchstone 229 Transitorie things 85 Triall 30 Trie e're thou trust . 84.233 Truth 172 Turtle . vid. Dove . V. VAnitie of earthly things 98 Vaine hopes . 69 Vaine shewes 20 Vengeance 66 Vertue . 1. ● . 6.22.30.88.97.101.109.111.139.171.218 . Vice 22.104.224 . Victorie uncertaine 252 Victorie is of God 241. Viper 247 Vnanimitie 67 Vnchastitie 15 Vnitie 67.177 Vnitie of faith 244 Vniversall Grace 210.258 Vnprofitable gifts 76 Vprightnesse of heart 91 W. VVAnton women 7 Warre 90 , 238 Wast 35 Wearinesse 9.84.153 Watchfulnesse 79 Watchmen 149 Way of Vertue 160 Weapons ●41 . Wealth 68.166 . Weights 110. Welldoing 135 Weaknesse needes a suporter 222 Wisedome 1.2 , 31.103.142.145 . Witt 1 , 64.136.167 Wives 172 Whoredome . 27 Whore. vid. Harlot Woods decayed 35 Woman 93.231 World goes backeward 219. Y. YOuth . 22.44 . A Supersedeas to all them , whose custome it is , without any deserving , to importune Authors to give unto them their Bookes . It merits nor your Anger , nor my Blame , That , thus I have inscrib'd this Epigram : For , they who know me , know , that , Bookes thus large , And , fraught with Emblems , do augment the Charge Too much above my Fortunes , to afford A Gift so costly , for an Aierie-word : And , I have prov'd , your Bigging Qualitie , So forward , to oppresse my Modestie ; That , for my future ease , it seemeth fit , To take some Order , for preventing it . And , peradventure , other Authors may , Find Cause to thanke me for 't , another day . These many years , it hath your Custom bin , That , when in my possession , you have seene A Volume , of mine owne , you did no more , But , Aske and Take , As if you thought my store Encreast , without my Cost : And , that , by Giving , ( Both Paines and Charges too ) I got my living ; Or , that , I find the Paper and the Printing , a As easie to me , as the Bookes Inventing . If , of my Studies , no esteeme you have , You , then abuse the Courtesies you crave , And , are Vnthankfull , If you prize them ought , Why should my Labour , not enough be thought , Vnlesse , I adde Expences to my paines ? The Stationer , affoords for little Gaines , The Bookes you crave : And , He , aswell as I Might give away , what you repine to buy : For , what hee Gives , doth onely Mony Cost , ●et mine , both Mony , Time , and Wit is lost . What I shall Give , and what I have bestow'd O● Friends , to whom , I Love , or Service ow'd , I prudge not ; And , I thinke it is from them , Sufficient , that such Gifts they do esteeme : Yea , and , it is a Favour too , when they Will take these Tristles , my large Dues to pay ; ( Or , Aske them at my hands , when I forget , That , I am to their Love , so much in debt . ) But , this inferres not , that , I should bestow 〈◊〉 like on all men , who , my Name do know ; 〈◊〉 have the Face to aske : For , then , I might , Of Wit and Mony , soone be begger'd ▪ quite . So much , already , hath beene Beg'd away , ( F●r which , I neither had , nor looke for pay ) As 〈◊〉 valu'd at the common Rate , 〈…〉 hundred Crownes , in my Estate . Which , ( if I may confesse it ) signifies , That , I was same more Liberall , than Wise . But , for the time to come , resolv'd I am , That , till without deny all ( or just blame ) I may of those , who Cloth and Clothes do make , ( As oft as I shall need them ) Aske , and Take ; You shall no more befoole me . Therfore , 〈◊〉 Be Answer'd , And , henceforward , 〈…〉 A Direction , shewing how they who are so ●isposed , shall 〈◊〉 out their Chance , in the 〈…〉 . TUrne abo●t one of the 〈…〉 th● Figures , which are in the following Page , 〈…〉 your eyes thereupon , to observe where it slayeth 〈…〉 . If it be the upper Figure , whose Index you moved ; then , that Number whereupon it resteth , is the number of your Lot , or Blancke . This being knowne , move the other Index in like manner , and that Quarter of the said Figure whereon the same standeth ( when your hand is taken away ) shew 〈◊〉 which of the foure Bookes , or Lotteries , that Chance is to be expected , whereunto your Number doth send you , whether it be Lot , or Blancke . If it be any Number above Fifty , it is a Blancke Chance , and you are to looke no further . If it be any of the other Numbers , it sends you to the Emblem answering to the same Number , in the Booke next before the time Lotterie . If the letter M. be plac●d before the alotted Number ; then , that Lot is proper onely to a 〈…〉 stand before it , it is proper onely to a Woman : If there be 〈…〉 it 〈◊〉 to both Sexes : And , therefore , when a 〈…〉 on a Chance impertinet to their proper Sex● ▪ 〈…〉 to take the next Chance which pertaineth properly 〈…〉 it be Blancke or Lot ; the triall whereof , I have that 〈◊〉 , without the use of Dice ; 〈◊〉 by bringing them into fight , they might , sometimes , occasion worse Gaming . If King , Queene , Prince , or any one that springs From Persons , knowne to be deriv'd from Kings , Shall seeke , for Sport sake , hence to draw their Lot ; 〈◊〉 Author sayes , that , hee provided not 〈◊〉 such 〈◊〉 those ; Because , it were too much 〈…〉 we find ou● Fortunes , fit for such , 〈◊〉 ( as 〈◊〉 thinkes ) should rather , Ayde supply 〈…〉 his evill Fortunes by . To them , 〈◊〉 therefore p●●sed is to give 〈◊〉 and this large Prerogative ; 〈◊〉 thy shall ch●s● from hence , what Lots they please , 〈…〉 the●● 〈◊〉 , if they like not these , 〈…〉 Personages , of High degree , ●pan● professe our Authors friends 〈◊〉 be , 〈…〉 some , blemise , have ; that ●ill , they find 〈…〉 to their mind , 〈…〉 to try 〈…〉 And , ev'rytime apply 〈…〉 th●se , 〈…〉 〈…〉 〈…〉 WEST 3. Booke . NORTH 4. Booke . SOVTH 2. Booke . EAST 1. Booke . Notes, typically marginal, from the original text Notes for div A15631-e45660 See , Emblem I. See , Emb. II. See , Emb. III. See , Emb. IV. See , Emb. V. See , Emb. VI. See , Emb. VII . See , Emb. VIII . See , Emb. IX . See , Emb. X. See , Emb. XI . See , Emb. XII . See , Emb. XIII . See , Emb. XIV . See , Emb. XV. See , Emb. XVI . See , Emb. XVII . See Emb. XVIII . See , Emb. XIX . See , Emb. XX. See , Emb. XXI . See , Emb. XXII . See , Emb. XXIII . See , Emb. XXIV . See , Emb. XXV . See , Emb. XXVI . See , Emb. XXVII . See , Emb. XXVIII . See , Emb. XXIX . See , Emb. XXX . See , Emb. XXXI . See , Emb. XXXII . See , Emb. XXXIII . See , Emb. XXXIV . See , Emb. XXXV . See , Emb. XXXVI . See , Emb. XXXVII . See , Emb. XXXVIII . See , Emb , XXXIX . See , Emb. XL. See , Emb. XLI . See , Emb. XLII . See , Emb. XLIII . See , Emb. XLV . See , Emb. XLV . See , Emb. XLVI . See , Emb. XLVII . See , Emb. XLVIII . See , Emb. XLIX . See , Emb. L. Notes for div A15631-e55890 * The Countesse of Dorset . Notes for div A15631-e93670 See , Emblem . I. See , Emb. II. See , Emb. III. See , Emb. IV. See , Emb. V. See , Emb. VI. See , Emb. VII . See , Emb. VIII . See , Emb. IX . See , Emb. X. See , Emb. XI . See , Emb. XII . See , Emb. XIII . See , Emb. XIV . See , Emb. XV. See , Emb. XVI . See , Emb. XVII . See , Emb. XVIII . See , Emb. XIX . See , Emb. XX. See , Emb. XXI . See , Emb. XXII . See , Emb. XXIII . See , Emb. XXIV . See , Emb. XXV . See , Emb. XXVI . See , Emb. XXVII . See ; Emb. XXVIII . See , Emb. XXIX . See , Emb. XXX . See , Emb. XXXI . See , Emb. XXXII . See , Emb. XXXIII . See , Emb. XXXIV . See , Emb. XXXV . See , Emb. XXXVI . See , Emb. XXXVII . See , Emb. XXXVII . See , Emb. XXXIX . See , Emb. XL. See , Emb. XLI . See , Emb. XLII . See , Emb. XLIII . See , Emb. XLIV . See , Emb. XLV . See , Emb. XLVI . See , Emb. XLVII . See , Emb. XLVIII . See , Emb. XLIX . See , Emb. L. Notes for div A15631-e141580 See , Emblem I. See , Emb. II. See , Emb. III. See , Emb. IV. See , Emb. V. See , Emb. VI. See , Emb. VII . See , Emb. VIII . See , Emb. IX . See , Emb. X. See , Emb. XI . See , Emb. XII See , Emb. XIII . See , Emb. XIV . See , Emb. XV. See , Emb. XVI . See , Emb. XVII . See , Emb. XVIII . See , Emb. XIX . See , Emb. XX. See , Emb. XXI . See , Emb. XXII See , Emb. XXIII . See , Emb. XXIV . See , Emb. XXV . See , Emb. XXVI . See , Emb. XXVII . See , Emb. XXVIII . See , Emb. XXIX . See , Emb. XXX . See , Emb. XXXI . See , Emb. XXXII . See , Emb. XXXIII . See , Emb. XXXIV . See , Emb. XXXV . See , Emb. XXXVI . See , Emb. XXXVII . See , Emb. XXXVIII . See , Emb. XXXIX . See , Emb. XL. See , Emb. XLI . See , Emb. XLII . See , Emb. XLIII . See , Emb. XLIV . See , Emb. XLV . See , Emb. XLVI . See , Emb. XLVII . See , Emb. XLVIII . See , Emb. XLIX . See , Emb. L. Notes for div A15631-e188390 See Emb. I. See , Emb. II. See , Emb. III. See , Emb. IV. See , Emb. V. See , Emb. VI. See , Emb. VII . See , Emb. VIII . See Emb. IX . See , Emb. X. See , Emb. XI . See , Emb. XII . See , Emb. XIII . See , Emb. XIV See , Emb. XV. See , Emb. XVI . See , Emb. XVII . See Emb. XVIII , See Emb. XIX . See , Emb. XX. See , Emb. XXI . See , Emb. XXII . See , Emb. XXIII . See , Emb. XXIV . See , Emb. XXV . See , Emb. XXVI . See , Emb. XXVII . See , Emb. XXVIII . See , Emb. XXIX . See , Emb. XXX . See , Emb. XXXI . See , Emb. XXXII . See , Emb. XXXIII . See Emb. XXXIV See , Emb. XXXV . See , Emb. XXXVI . See , Emb. XXXVII . See , Emb. XXXVIII . See , Emb. XXXIX See , Emb. XL. See Emb. XLI . See , Emb. XLII . See , Emb. XLIII . See , Emb. XLIV . See , Emb. XLV . See , Emb. XLVI . See , Emb. XLVII . See , Emb. XLVIII . See , Emb. XLIX . See , Emb. L.