VIRTUE TRIUMPHANT, OR A LIVELY DESCRIPTION OF THE FOUR virtues CARDINAL: Dedicated to the King's Majesty.  
Prima canenda venit matter prudentia rerum:  
Ordine tunc sequitur mens moderata suo:  
Pòst animus magnus: postremò munera dico  
justitiae, per quam nectitur orbis amor.  
AT LONDON, Printed by Melchisedech Bradwood, for Matthew Lownes. 1603.   

TO THE RIGHT HIGH AND MIGHTY Prince, JAMES, King of England, Scotland, France and Ireland, Defender of the Faith.  
THe deep-grounded root (most dread Sovereign) of my duteous love to your famous and memorable Sister my gracious Queen and Mistress, being newly watered with the drops of your Princely favour, spreadeth itself into many branches of much loyalty, and full desire to bring forth the fruit of my most humble zeal and faithful service to your Majesty. And albeit my best labours, being brought into a choice and Princely taste, can neither desire nor deserve greater grace than to be held as perfunctory and trivial: yet vouchsafe (most mighty King) to give so favourable a passage in your gracious consideration, that were the stock answerable to the bud of my devoted mind, or the fruit agreeable to my faith and loyalty; it should at least have carried the relish in your judicial allowance, of good fruit. kernels being set at first, in time bear fruit; but being un-graft, never come to perfection: So, may it please your Highness, from this tender plant of mine, there can appear nothing worthy either keeping or gathering; but being grasted in the least favour of your majesties protection, it may hereafter bring forth matter of more approbation, content and consequence. I must confess, that this so worthy a subject might have been written with greater maturity and deliberation; but the gold of my invention hath proved too base, therein to set the rare-orientall pearls of these royal virtues: only my much respective duty hath thus dared to vent her greatness, which though it make no large current from the first head; yet is it as pure and undistained, as where it floweth most. The God of Heaven endue your Highness with all Princely blessings, and daily more and more propagate and spread abroad the glorious lustre of your Majesty: to the which, as England, Scotland, France and Ireland, so likewise the whole world may have regard unto, as their true mark and perfect Cynosure; since the universal school of the world is, the Person, the House and Court of a virtuous Prince.  
Your majesties humbly devoted servant, of the honourable band of Pensioners, William Leighton.   

VIRTUE Triumphant to the King's Majesty.  

1  
NOw that Hyperion with his cheerful beams, 
Prooemium.   
Hath cleared the troubled sky of cloudy state;  
Since little springs do run to largest streams,  
And mutual faith determines fear of hate;  
Oh happy land who such a King dost gain,  
By whom are dried the tears of sorrows rain.   

2  
Our earth esteemed half dead through Winter's spite,  
Groans underneath the burden of her spring:  
The fields with nature's tapistry are dight,  
For joy whereof the winged consort sing.  
Each vegetable Plant late nipped with frost,  
Vows treble hope for all the fruit we lost.   

3  
Our memorable Phoenix now takes rest, 
Mors Reginae Elizabethae.   
Her ashes doth a mighty Monarch raise,  
Whom best men love and God himself hath blest,  
For all our good, and his eternal praise.  
Chosen by him on highest throne to sit,  
For Wisdom, Temperance, justice, Power & Wit.   

4  
Our clearest skies with dark clouds overcast,  
In splendent brightness show their wont hue;  
Our doubts of death are turned to life at last,  
All wounds are cured, and we reviv'd anew.  
Twixt present hope, joy past, and former fear,  
We scarce know what we are, or late we were.   

5  
Eliza's loss made wet the driest eyes,  
And spread sad sorrow through our state and land:  
But present bliss shone from the glorious skies,  
For mighty jove stretched forth his holy hand.  
In one sad morn by death our hearts were slain,  
Which at midmorow were reviv'd again.   

6  
As Pharaoh's heart most deeply 
* Exod. 7. v. 14.  hardened was,  
And would not let Gods chosen people go,  
Nor suffer them from yoking bondage pass,  
But sought their lives and hopes to overthrow:  
Through raging Sea without thought of despair, 
Exod. 14. v. 21. & 22.   
God made their passage easy, dry and fair.   

7  
Yet he with might and main did still pursue  
Our God's elected Nation to confound,  
Till in that Sea himself he overthrew,  
And all his host were in an instant drou'nd. 
Exod. 14. v. 28.   
The like, God works to those whose hate would bring  
Death to his elect, or his anointed King.   

8  
Our state that lived so many months and years,  
Odd weeks and days, with fearful thoughts of death,  
See how God's power and mightiness appears,  
To give us life that groaned and gasped for breath!  
And doth defend our country, state and land  
(As those he loves) from 
1 A seditione & gladio vindice ac dissipante.  cruel Pharaoh's hand!   

9  
Yet some may seek by envy and debate  
To sow sedition in our fields of peace,  
But they shall reap the sheaves of Pharaoh's hate  
That sunk in Seas, when they sought to increase.  
God grant all those that grudge our Regal power,  
The Sea may drown, or earth may quick devower.   

10  
Our ships of care on dangerous Seas were tossed,  
Our hopes of life the waves of death sank down,  
Like jonas in the fishes belly lost, 
jonae 1. v. 17. matt. 12. v. 40.   
Till God gave grace, where first he 'gan to frown:  
Now do our storm-beat-ships their full sails spread,  
And we like jonas live; erewhile thought dead.   

11  
As Sidrach, Misach, 
Dan. 3. v. 27.  and Abednego  
Did safely walk amids the burning heat,  
And in the flames alive themselves did show,  
That force of fire could not them ill entreat:  
So we beset about with flames of fire,  
God quenched the rage, and sent our hearts desire.   

12  
What people lived more fit for mourning cheer?  
What country left in greater grief and scorn?  
Our fall looked for by Neighbours far and near,  
Drowned in despair we held ourselves forlorn.  
Yet see the work of Mighty jove his hand,  
That sent such comfort to a woeful land!   

13  
Our Kingdom cast in dreadful desolation,  
Our minds seduc'st with spite and proud sedition,  
Our factions fraught with secret expedition  
To take our lives, and work us all perdition.  
How great a debt owe we to him above,  
That sends a King to work united love?   

14  
Pardon (dread Lord) these harsh and ruder times  
Unfitting objects for a Prince's eyes:  
The thunder-scorning bird of jove sometimes,  
Makes a low pitch to earth from lofty skies.  
Enough is me, if but your Highness deign  
The smallest approbation of my pain.   

15  
To Majesty alone belongs my Theme,  
The sure foundation of a Royal state,  
Breaking the boisterous surge of fortune's stream,  
Held up by Providence the Curb of fate.  
In this, as in a Crystal thou shalt see,  
What best befitteth Rule and Empery.   

16  
Virtue that labours like heavens golden eye,  
To light the world with her admired rays,  
Comes to salute your sacred Majesty, 
Sapient. 8. 4. moral virtues the subject of this book.   
Tendering her offspring to your happy days:  
First Prudence, next to her comes Temperance;  
Then Fortitude, whom justice doth advance.   

17  
Sage Prudence busied in foresight of things, 
De 4. virtutibus ingenere usque ad paragr. 63.   
And moderate Temperance with her golden squire,  
True manly Fortitude (the heart of Kings)  
Joined with impartial justice, all desire,  
For their more safety and securer rest,  
A sacred mansion in your Princely breast.   

18  
Now Virtue looks more debonair and sweet,  
And darts strange flames 
* Plato in Phaedro.  of love in every place,  
'tis so; 
Cic. 1. office c. 5.  when she and Princely greatness meet,  
Accept the good that Virtue gives your Grace.  
A double ease then shall your Highness find,  
Making these virtues Squires of your mind.   

19  
What comfort comes by such a gracious King,  
In whom the four rare moral virtues reign!  
A Prince that wants of these in anything,  
Can not serve God, nor subjects well maintain.  
All which great gifts his Princely mind must bear,  
That will Th'imperial Crown of honour wear.   

20  
These four, 
Currus quatuor virtutum.  a Chariot of four wheels have framed,  
Which whoso mounts shall great and mighty be;  
And for this merit shall as much be feigned,  
As if the Conqueror of the world were he.  
Few Kings this goodly Chariot have driven;  
For unto few these Cardinals are given.   

21  
Which virtues are fast knit and joined together, 
Virtutes connexae. Arist. 6. Aethic. cap. 17. &. 18.   
Yet proper and distinct in quality,  
Like Rivers flowing in a stormy weather  
Out of the fountain of pure honesty. 
August. 7.   
Thus all are one, 
Trinit. c. 3.  and one esteemed all:  
Who wanteth one, 
Cic. 1. office cap 6.  possesseth none at all.   

22  
There is one only wise and Sovereign king, 
1. Tim. 6. v. 15.   
Who sitteth on his high and holy throne,  
And by his word created every thing, 
Genes. 1. joan. 1. v. 3.   
From whom true 
* jaco. 1. v. 5.  wisdom doth proceed alone,  
Which teacheth us his holy word to know,  
And in abundance doth his mercy show.   

23  
These Moral virtues, 
Quadrupliciter Cardinales à cardine, vel stabilitate dictae. lsidorus.  Cardinal are named,  
A cardine, as ancient writers say;  
Which is a hinge, on which the door is framed,  
By which it shuts, and opens every way.  
All Monarches, kingdoms, commonwealths & Kings,  
Guided by these, possess mostblessed things.   

24  
By these, they are made open unto God,  
And to all goodness in their land and state;  
Preserved from Satan and his wicked rod,  
And from those vices which these virtues hate.  
Who rules by these, shall have eternal bliss,  
And reign with God where virtues glory is.   

25  
Further, they call them Cardinal, as I guess,  
By reason of their firm stability;  
Both in themselves and persons they possess,  
Where they inhere with perfect constancy.  
When doors are moved the hinges fixed remain,  
And yet not changed return the same again.   

26  
The third cause is, for that our conversation  
And course of life supported aught to be, 
Causa in nobi● ad cardinem disposita.   
By these four virtues without alteration,  
As doors borne up on hinges which we see:  
Though to and fro the door do daily pass;  
Yet borne on hinges, is the same it was.   

27  
Fourth reason, why we do them Cardinal prove,  
Is praeminence and power above the rest;  
The Cardin's are the chiefest parts above,  
Of Heaven, of Earth and Sea which God hath blest:  
Alluding unto man composed by nature  
Of elements, 
Homo qualrata figura.  or else no perfect creature.   

28  
These virtues do exceed all others far,  
By them are noble acts and deeds begun:  
The least of them shines bright as any star,  
And all in one as glorious as the Sun.  
The soul who strives the greatest works t'effect,  
By these four virtues doth herself direct.   

29  
The fifth cause, 
Haec quinta causa est superaddita defectui tertiae.  is their principality,  
For unto them all virtues are inclined;  
They lead the motions, power and quality  
Of heart, of soul, of body and of mind:  
They teach, they rule, they govern and they guide  
The mind and soul that is to wisdom tide.   

30  
Prudence the act of Reason still doth sway, 
Officia quatuor virtutum.   
Which virtues is from vices to discern,  
Twixt good and bad, which is the perfect way,  
To take or leave it teacheth us to learn.  
It makes us see, and know the good from ill,  
And having choice to take the better still.   

31  
Temperance the act doth rule, lead and direct  
Of the concupiscible faculty: 
Cic. 1. rhetoric. August. lib. 83. quaest. q. 31.   
Which is, things good and pleasing to elect,  
To comfort man, and with God's word agree.  
It doth dispose all actions which delight  
Man's human good, and highest God of might.   

32  
Fortitude rules the actions, will and power  
Irascible, 
Macrob.  in hearts and minds of all  
That manage valorous actions at each stour, 
Cic. 1. Rheto. & lib. 1. office Aug. lib. 83. quaest. q. 31.   
And to endure what perils can befall:  
Rather than faint in any fearful guise,  
They show themselves both valiant, stout and wise.   

33  
These 
* Fine & obiecto distinguuntur.  former virtues do themselves dispose,  
With several actions in their proper places;  
But justice doth direct and lead all those  
To all good works indu'de with heavenly graces,  
And by her understanding power control  
The outward acts, 
August. lib. 2. de Genesi contra Manich●os. cap. 10.  and inward thoughts of soul.   

34  
In number four these choicest virtues are,  
Which learned men in books define to be  
A 
* Corpus Morale.  body knit with substance firm and rare,  
Sound without change, from all corruption free.  
Yet have they objects in a different kind,  
To every wicked thought and work inclined.   

35  
'Gainst Prudence warreth senseless Ignorance; 
Four objects contrary to four virtues.   
Infirmity with Fortitude doth fight:  
Unbridled Lust defieth Temperance:  
And hateful wrong 'gainst justice bends his might.  
Thus every virtue finds a vicious foe,  
The one doth good, the other doth not so.   

36  
The Church, 
Bene disponitur Ecclesia per has virtutes.  which is of Christ the Spouse and mate,  
By these four virtues is adorned and wrought,  
As of four precious stones of highest rate;  
Not to be matched, if all the world were sought:  
Which do protect and keep on every side,  
God's Word and Truth so often purified.   

37  
Prudence before, 

The properties of 

Prudence,  
justice,  
Temperance,  
Fortitude.     doth teach her to foresee  
All future mischiefs like to come at last:  
justice behind, will always witness be  
To every thing before is gone and passed.  
For what's to come, the first doth her defend:  
For matters done, the latter help doth send.   

38  
But Temperance the right hand doth attend,  
Lest it be puffed up with prosperity;  
And Fortitude the left hand doth defend,  
For fear it fall into adversity.  
These former virtues do the Church uphold,  
In God's true fear, that cannot be controlled.   

39  
Next, wise men do these cardinals compare  
To the four Rivers pure of Paradise, 
Four virtues compared to four Rivers of Paradise, in the first comparison.   
Which water that fair garden Eden rare,  
The place of all delights and high devise.  
For as they moisten earth in every place,  
So those bedew the soul of man with grace.   

40  
By these, men cool the heat of carnal lust,  
And wicked passions which oppress the mind:  
By these, our hearts are moved to do what's just,  
From ill to good they make us still inclined:  
By these, the Lord his blessings still imparts  
Unto the sons of men, to glad their hearts.   

41  
They are compared to those fair colours pure,  
In whose clear hue those Curtains were discerned,  
Of Moses' Tabernacle built most sure,  
From whom are all good acts and precepts learned;  
Which severally the virtues do define,  
And show Christ's Church on high to be divine.   

42  
The first, the jacinth is, of heavenly hue;  
Whose rareness doth to Prudence appertain; 
Four virtues compared to four colours in the second comparison.   
Whereby we imitate our Saviour true,  
And with his Angels hope in bliss to reign.  
This colour doth so bright in glory shine,  
That mortal hearts by faith see things divine.   

43  
The second, pure white 
* Sanctorum iustificationes intellige. Apoc. 19 v. 8.  silk doth signify,  
And unto Temperance of right belongs:  
It doth the soul both cleanse and purify,  
Divinely freeing it from offering wrongs:  
To work, to speak, to think, the heart it moves  
To all those things the highest God approves.   

44  
The third is Purple of a ruddy show,  
Which doth on noble Fortitude attend, 
Purpura. i. verbum Dei. Apoc. 19 v. 13   
To venture life and blood at every blow,  
The spotless truth of jesus to defend.  
No dangerous adventure, labour, toil,  
In God's just cause can make her once recoil.   

45  
The fourth is Crimson of a fiery red,  
Resembling justice in her scarlet tires; 
Imperatores, Reges, Pontifices Coceineis vestibus judicant.   
To censure human causes as their head,  
Whose burning zeal Christ's glory still desires.  
And as this colour lasteth without stain,  
So shall the conscience clear from touch remain.   

46  
These virtues natures lively we may prove  
In spices four from whence that unction wrought, 
Exod. 30. v. 23. etc.   
T'anoint the place, 
Four virtues compared to four spices. Comparat. 3.  and Priests of highest jove,  
And vessels all, that to God's house were brought.  
Which stately Throne perfumed with heavenly sweet  
Affords these virtues place, as room most meet.   

47  
First, weeping Myrrh which Temperance signifies,  
With actions governed in our time of youth;  
This doth the wicked thoughts of men surprise,  
From judgements rash, to see and know the truth;  
And makes us in our courses oft incline  
From damned plots, to muse on things divine.   

48  
The second, is the sweetest Cinnamon,  
Whose colour is for darkish brown allowed;  
This being pounded, sendeth forth anon  
A pleasing breath, that mounteth like a cloud:  
Which doth present to us 
* Per humilitatem, omnem justitiam intelligimus. Matth. 3. v. 15. eten●m humilitas quod suum est Deo verè attribuit.  Humility,  
As well the book of books can verify.   

49  
From whence all prayers do ascend and rise  
Of faithful people, like the morning dew,  
As incense sweet, 
Apoc. 8. v. 4.  whose smoke doth cleanse the skies,  
Which in the evening like a mist doth show.  
As this spice, broke, doth make sweet smell each where,  
So humble prayers pierce our saviours ear.   

50  
What spice so sweet, as when this same is bruised?  
What sacrifice so pleasing in God's sight,  
As prayers which in broken heart are used,  
Which 
* Vid. Seraphim.  flame and burn, and shine like glittering light,  
Which mildly draw the Majesty divine,  
With humble human creatures to combine? 
Pro. 8. v. 31.    

51  
To whom shall I send down my holy Spirit,  
But unto those that are of contrite heart? 
Isai. 66. v. 2.   
Who shall my holy land of bliss inherit,  
But those from whom true meekness doth not part?  
Whose hearts do quake and tremble at my word,  
Which wounds them more than men or mortal sword.   

52  
The third is Cassia, which in 
* Peraldus. Tomo 1. cap. 2. tract. 1. de virt. Cardi.  waters grows,  
Resembling Prudence; and doth comfort take,  
From purest streams where perfect doctrine flows:  
And of small Springs a River great do make.  
From will to wit our senses it increaseth,  
And by experience perfect wisdom teacheth.   

53  
The fourth, is Calamus, 
Calamus contusus re●ert ecclesiam, passa, floret: oppressa, crescit: contempta, proficit: laesa, vincit. etc. Hilarius lib. 7. de Trinit.  a fragrant Plant  
That bears the branches of true Fortitude,  
Which in extremes no patience doth want.  
This drives away contagious sent and rude.  
The more these spices we do beat and bruise,  
The sweeter smell and savour still ensues.   

54  
join unto these a godly fear and Love,  
And all the heavenly works of Charity, 
Conjunction of four in one.   
Which with the grace proceeding from above  
Doth make this ointment smell in purity.  
For, 
Eccles. 7. v. 3.  better is a good and honest name,  
Than any wealth or precious ointments fame. 
Prou. 22. v. 1.    

55  
Fourthly, 
Four virtues are compared to 4 wheels in the fourth comparison.  these virtues are esteemed fit  
To the four wheels of that same fiery coach,  
Wherein Elias and God's servants sit,  
Being lifted up the heavens to approach.  
Which fiery Chariot to us knowledge gives  
Of their true zeal that in our Saviour lives. 
4. Reg 2. v. 11.    

56  
Fifthly, 
Four virtues compared to four living creatures in the fifth comparison.  the number of these virtues can  
Be well alluded to four living creatures,  
The Eagle, Calf, a Lion, and a Man;  
Which do describe their perfect several natures.  
These four do sundry kinds decide, 
De his quatuor Apoc. 4.   
How these rare virtues do themselves divide.   

57  
The first doth us a perfect figure give  
Of Prudence in her secret property: 
Aegle. 1.   
To watch, observe and note the age we live,  
And with quick sight all different things to see. 
Visus aquilinus▪ acutissimus.   
Whose provident prescience doth prevent  
All future acts might come to ill event. 
Plin. de aquila, & Barthol. Arist. etc.    

58  
The second shows true Temperance to appear, 
Calf. ●.   
Which makes us give our bodies unto God,  
With true oblation to our Saviour dear,  
As sacrifice, not fearing scourge of rod:  
But still to hazard living, life and all  
For Gods true cause, what ever should befall.   

59  
The third of these doth Fortitude contain, 
Lion. 3.   
Which is the Lion, of all beasts the king:  
As he above them all doth rule and reign,  
So this rare virtue rules above each thing.  
As th' one no man, 
Prou. 30. v. 30.  nor creature can dismay,  
So th' other will from all the rest bear sway.   

60  
Man being the fourth, 
man.. 4.  doth justice comprehend,  
Which is the band of true society.  
This doth all right, 
Pro. 13. v. 6.  and causes just defend  
In faith, in truth and lawful equity:  
And doth prefer with care the poor man's right,  
Before rewards, or greater men of might.   

61  
Lastly to note, the number still persists  
Of these chief virtues whereof we entreat,  
How God appointed four Evangelists  
As blessed Gospels to confirm their seat.  
Which shows that those who teach the truth indeed,  
In these four several virtues should exceed.   

62  
What ever honest is, 
Oic. 1. office c. 6.  doth come from them:  
For they of honesty the fountains been;  
And from grave Reason draw their sacred stem,  
All unto virtue bowing as their Queen.  
These thus discoursed of in general, 
Thus far in general.   
I haste to show their powers several. 
De Prudentia in particulari, quae est prior naturaliter ut regula dirigens; caeterae prae●edunt in esse perfecto, quatenus diriguntur.    

63  
From Wisdom daughter of immortal love,  
And sacred Science of Diviner things,  
Belonging to the Deity above,  
The birth of well advised Prudence springs.  
This the first fountain is, that purely runs  
From Reason's head whereas true virtue wonnes. 
Fons primus.    

64  
No mortal man can perfect good attain,  
That wants this virtue in her heavenly kind:  
Nor can his life from actions vile refrain,  
Nor yet control the wicked thoughts of mind.  
Of Prudence therefore this is understood:  
Men wanting her, are not accounted good.   

65  
She is the nurse of true and holy fear, 
Pro. 2. v. 4. 5.   
Both to love God, and to obey our King:  
She is the Ancient, doth the colours bear  
Into those fields, where fairest blessings spring.  
She makes us know ourselves, and fear the Lord;  
To love the king, and in one faith accord.   

66  
A prudent King, 
Rex prudens, prudentia & sensu regit Israel. 1. Paral. 22.  a firm assurance is  
Unto his people over whom he reigns,  
Upholds the right, and mends the faults amiss,  
He roots out vice, and virtue still maintains.  
Clap hands for joy, 
Vid. Pro. 29. v. 14.  when such a King we crown,  
That raiseth good, and pulls the wicked down.   

67  
This virtue sprung from wisdom most divine,  
With knowledge got, and by God's goodness had,  
Doth rule men's actions and their hearts incline,  
For to discern and choose the good from bad.  
Whose office doth consist by skill to choose,  
What virtue bids, and all the rest refuse.   

68  
She is a beam proceeds from that true sun,  
Which gives not only understanding light;  
But kindles our affection still to shun  
What should offend the God of power and might.  
She is the quick, the clear and purest light,  
Which doth direct all other virtues right.   

69  
As sight amongst our numbered senses five, 
Arist. de sensu & sensato.   
Accounted is as fairest and most clear:  
So other virtues must their light derive,  
And brightest splendour from her glorious Sphere.  
By her direction all good works are wrought,  
And men's minds clothed with mild & constant thought.   

70  
This virtue doth contain three other parts; 
Prudentiae tres partessen potentiae.   
As Understanding, Memory, Foresight,  
Esteemed Eyes by learned men of Arts,  
Which makes her judge and censure times aright. 
Cic. 1. office Gabriel. 3. sent. dist. 33. q. unica conclus. 2.   
Time present, first: and past, the second shows:  
The last of these, doth future times disclose.   

71  
Nor may we here exclude the Canonists,  
Nor Schoolmen, 
Vid. Scholast. lib. 3. sent.  which avouch five needful parts,  
Which in this Princely virtues power consists,  
Lively described in the liberal Arts. 
Arist. 6. Ethic. & in Politic.   
These do attend, observe and keep their place,  
For human good and heavenly works of grace.   

72  
The first of them they term didactical,  
Which teacheth us ourselves to know and guide.  
The second they hold Economical,  
To rule one's house, 
De his 5. vide Angelum de Clavasio in sua Summa. verbo, Prudentia.  and maintenance provide.  
By this, ourselves, our house and people learn,  
Twixt good and evil rightly to discern.   

73  
The third is taken for a warlike Spirit,  
By which an army's marshaled, ruled and led;  
To yield reward to valiant men of merit,  
To cure the hurt, and care to bury dead.  
Which gives each one his office and his place,  
Pleasing the best, and giving none disgrace.   

74  
The fourth is deemed for Politic estate,  
Which, 
Haec pars dicitur Legis positiva, qua civitas vel Regnum administratur.  Architecton, men of wisdom name;  
Ordaining laws the truth for to debate,  
As right falls out to censure of the same.  
Establish such Decrees as may us lead,  
To know the path of perfect good to tread.   

75  
The last is pure and simple Policy;  
By which the subjects do their fortunes shroud  
Under the King in their extremity,  
As skies ou'rcast within a mighty cloud.  
Which Prince for peace, sets down, and keeps good laws:  
And with just care doth hear the poor man's cause.   

76  
Prudence doth manage, 
Prudentia, principatum in dirigendo caeteras virtutes, obtinet.  exercise and try  
The secret acts and functions of the rest,  
Respecting parts of true Philosophy,  
Wherewith so many virtues are possessed.  
Aethicke and Oeconomic those they call,  
And Politic they term the last of all.   

77  
The first, true manners in itself doth frame;  
The second, 
Ab etimologia.  families doth rightly guide;  
The third doth govern cities of great fame,  
And mighty kingdoms where good laws abide.  
So that ourselves, our houshold-state and lands  
What best becomes, are brought to understand.   

78  
This virtue is threefold in secret skill: 
joan de Combis. lib. 5. cap. 34.   
Whereof the first is taken from the heart,  
Disposing things that are in present still,  
And noteth all what's passed on every part. 
Triplex prudentia.   
It doth provide for future times event, 
Deut. 23. v. 29.   
That, Had I wist, provoke not to repent.   

79  
The second, from the mouth doth aye proceed,  
Which doth consist in mod'rature of speech; 
Pro. 10. v. 31. 32.   
This is the badge of wisdom pure indeed,  
As proof and eke experience do teach.  
For fools that hold from prattle and vain talk,  
Shall in account of perfect wise men walk.   

80  
The third is of the work and true effect,  
Which in this place as proper doth consist;  
To show good actions, and the bad reject;  
And from the works of faith not to desist:  
But meat such measure unto all we should,  
As every one to give to us we would.   

81  
Well may we further note, 
Adhuc Prudentia triplex? mundana, divina & humana.  and so observe  
The world's Prudence; and next thereto human;  
The third divine, which doth the soul preserve:  
All called alike, but not in work the same.  
Yet two do seem from virtue to proceed  
In outward show; but not in work or deed.   

82  
The first is busied daily to procure  
All temporal things, which most men's humour feed;  
The second never ceaseth to allure  
Carnal desires, which souls confusion breed:  
The third with zeal endeavours Christ to please,  
And craves his help, God's anger to appease.   

83  
Against this virtue there are opposite  
Four vices covered underneath a vail: 
Quatuor vitia Prudentiae opposita.   
Resembling in some sort true signs of merit;  
But not abiding touch, their purpose fail.  
Yet do they strive, and work, and labour still,  
With goodly show to work the course of ill.   

84  
The first, Prudentia carnis we do name;  
Astutia the second, we may call;  
The third, Dolus, a branch is of the same;  
And Fraus, the last, though not the least of all.  
Which ever in their actions do agree,  
With virtues cloak to work all villainy.   

85  
Yet find they in themselves a different course,  
(Though in vile plots and purposes, one head.)  
For Craft we may of these account the worst,  
Which first, the path to wickedness, doth tread.  
These with their subtle, false and sly deceits,  
In show like honest, lay soule-trapping baits.   

86  
Next, Dole and Fraud do cunningly defend,  
And still excuse the damned works of evil:  
But Dolus to deceit is surest friend,  
And couching close doth seek the soul to spill.  
Yet Fraud most properly doth rest in facts,  
Not in the words of such deceitful acts.   

87  
This virtue did with orient brightness shine  
In Solomon, 
Examples.  that matchless king of praise,  
Who left with fame his Proverbs most divine,  
To be true Prudence guide for us always.  
Whose holy wisdom all the world bereft, 
3▪ Reg. 3. v. 12.   
That since his death the like was never left.   

88  
Who did true wisdom in his censure show  
Betwixt two women striving for a child: 
1. Reg. 3.   
An inward prudence wrought the truth to know,  
That the true mother should not be beguiled.  
In offering them the infant to divide,  
He both the truth of love and nature tried.   

89  
The lawful mother did lament and cry,  
She would not any such division make,  
But rather seemed her right clean to deny,  
And bid the mother false the whole to take.  
By which the King in wisdom understood  
The mother right, whose love preserved the blood.   

90  
I rightly may of jesus Sirach speak,  
And famous Esdras, 
Extant libri in ret●ri testamento.  who did both design  
Such prudent rules they never meant to break,  
But all men's faults by virtue to refine;  
And by their light, and holy works, to move  
men's mortal hearts to honour God above.   

91  
By Prudence, 
Vid. Herodot. lib. 8. & 9 & Plutarc. in vita Alexand.  Alexander did obtain  
Two battles of Darius, Persians King:  
Which time twelve hundred thousand men were slain,  
And fifteen Nations did to bondage bring.  
Five thousand Towns and Cities he that day, 
Milites in uno praelio 1000000.   
By wisdom, power, and rule did oversway.   

92  
Did not this virtue julius Caesar show, 
Plutarc. in Pompeio.   
In reconciling Senators of Rome,  
By whom he learned the perfect way to know  
For Consulship, to have the people's doom?  
Then Prudence joined with bounty, worth and wit,  
Brought him in Rome an Emperor great to sit.   

93  
The worthy fame of Solon's prudence springs  
With branches great of endless memory; 
Plutarc. in Solone.   
Which the Athenian jars to concord brings,  
And all to live in love and unity.  
This he obtained in taking part with none,  
Yet made them choose him Ruler all alone.   

94  
Lycurgus worthy maker of sharp laws, 
Plutarc. in Liturgo.   
Who did reform the Lacedaemon's state;  
Five hundred years of peace he was the cause,  
And settled loue'mongst those that swelled with hate.  
So that they lived in government and peace,  
Until his laws and ordinance did cease.   

95  
Well may we note, 
Plutarc. in Phocione.  how Photion spoke his mind  
Against th' Athenians enterprise in war,  
And sith they took his counsel to unkind,  
He spoke aloud that men might hear him far:  
You force me do the things I ought not think,  
Nay yet from speech, nor counsel for to shrink.   

96  
Demosthenes, a woman poor preserved;  
Who had engaged herself upon receipt  
To them of whom from faith the one was swerved,  
And got the money from her by deceit.  
Her cause by prudence he did well defend,  
And for the payment made her foes attend.   

97  
Here strike we sail, 
Cor Principis domicilium virtutis.  and now the anchor cast  
Of our bifronted Prudence in the bay  
Of sacred royalty, there remaining fast,  
Till her fair sister Temperance bring we may.  
O that she find such quiet harbour there,  
As may the date of dateless time outwear.   

98  
This Cardinal doth wicked ways subdue, 
De Temperantia in particulari.   
Chasing bad motions which mislead the mind;  
Preserving man in mean and measure true,  
Gods laws to keep which are to us assigned.  
And to contend by all the means we can,  
To beat down sin; and raise the inward man.   

99  
This Temperance is described three parts to have: 
Tres parts Temperantia.   
First, Continence doth rightly challenge one.  
The second office, Clemency doth crave.  
And Modesty, the third doth hold alone.  
Each one of these sits in his proper place, 
August. lib. 83.   
To build God's house; 
quaest. q. 31.  and Satan's to deface.   

100  
The first, 
August. lib. de continentia. cap. 13.  the mind and appetite doth lead  
With inclination to good works of light.  
The other, 
Probatur exemplo mulierum Syrarum. August. lib. 2. cap. 20. de adulterinis coniugijs.  carnal motions down doth tread,  
And all external evils pardon quite.  
The third, distinctly measured with suspense,  
Doth judge the cause and manner of offence.   

101  
From Continence two other branches spring:  
One draws our hearts from pleasures to refrain,  
And those corrupt desires of every thing,  
That should procure our everlasting pain.  
The other works to bridle that desire  
of gold and wealth, which sets the heart on fire. 
Sapient. 8.    

102  
By Continence the appetite is taught, 
Continentiâ Demonium superatur.   
And governed by the square of grave advise,  
Virtue to love, and vices set at nought,  
And for the best all courses to devise.  
Whereby is proved, that vile intents contained,  
Are changed to good; and wicked acts refrained   

103  
Clemency is a Temperance of the mind,  
When just Revenge may take his time and power; 
Esther 13. v. 2.   
Or Lenity in noble hearts most kind,  
Which might afflict inferiors every hour,  
And to impose upon them punishment  
For all offences done with ill intent.   

104  
Though this for all men be expedient, 
Misericordia & veritas custodiunt Regem, & roboratur clementiâ thronus eius. Pro. 20. v. 28.   
Yet unto Princes chiefly it belongs;  
Whose care to punish faults convenient,  
Gives us example to desist from wrongs.  
Which is confirmed and proved in each respect,  
When God made Moses' judge of his elect.   

105  
Who was the 
* Num. 12. v. 3  meek'st and temperat'st Prince alive,  
That lived obedient in God's fear and love,  
And would no man of his due right deprive,  
Nor once his foot from that was truth remove.  
Then England joy: God hath a Moses sent  
His right to keep, and all our harms prevent.   

106  
Well may we note in Isr'el many Kings,  
That were most gentle in their toilsome reign,  
Which did in mercy censure doubtful things, 
3. Reg. 20. v. 31   
And with attention hear the poor complain:  
And having heard the truth on both parts tried,  
In temperate judgement did the cause decide.   

107  
I would in no wise wrong my Regal power, 
Esther 13. v. 2.   
Nor once abuse the greatness of my place;  
But rule my subjects every day and hour,  
With pity, mercy, lenity and grace:  
This Esther writes renowned Queen of fame,  
That following Princes might observe the same.   

108  
Behold, 
Matth. 21. v. 5.  the King doth come unto the mild,  
And with the gentle maketh his abode;  
But from th'obdurate he will be exiled,  
And shun the path where wicked people trod.  
From Clemency this knowledge still doth spring,  
To know a Tyrant from a gracious King.   

109  
A shamefast wise regard is Modesty, 
Modestiae descriptio.   
Of honest things inhabiting the mind;  
And the reward hath of authority, 
Pro. 22. v. 4.   
The which doth pure and stable actions bind:  
And teacheth us in compass how to live,  
Of precepts, such as Temperance doth give.   

110  
This showeth man himself how to behave, 
Seneca. lib. de 4. virtutibus.   
In laughter, words, and gesture decently;  
In ordering well those parts which God us gave,  
In comely habits of Civility. 
1. Tim. 2. v. 5.   
All these Sobriety doth still observe,  
And never from true modest actions swerver.   

101  
Temperance doth guide the seasons of the year, 
The properties of Temperance.   
And their conjunctions firm and mutual makes,  
Of elements whose temperate times appear;  
In ordering things that Prudence undertakes.  
It is the compass of the wide world's frame,  
And perfect ornament to deck the same.   

102  
It is the groundwork of man's happy life,  
And preservation of his inward soul;  
It is the curb and bridle of all strife,  
Drawing the rains which choler do control.  
It doth contain the inward thoughts of mind,  
By which all actions moderate passage find.   

103  
From Prudence rightfully she draws her line, 
Species diversae ab aliis derivari possunt per modum dirigentis▪ Sic Bonavent. lib. 2. & 3. sentent.   
Withouten which we cannot Temperance gain;  
Nor any can to Fortitude incline,  
Unless the moderate virtue he attain.  
For courage will be rash and heady still,  
And wanting Temperance, follows rages will.   

114  
This virtue knit and joined with all the rest,  
Doth work perfection in their true effects: 
Gabriel. lib. 3. sent. dist. 36. q. unica.   
Without the which, no virtue is possessed  
With that true good that Wisdom most respects. 
Oecham. lib. 3. sent. q. 11. juxta finem.   
In Noble minds where temperate motions fail,  
Presumptuous thoughts do evermore prevail.   

115  
The ornament that best beseems all Kings,  
investure is with robes of Temperance; 
Quatuor virtutes ornamenta Regum.   
That makes their fame so high to fly with wings,  
And to the heavens their Sceptres doth enhance.  
In right and truth a King we may him call, 
Ab etimologia.   
That his desires and pleasures masters all.   

116  
This virtue is the light that banisheth  
Obscurity of passions round about,  
A double virtuous quality she hath,  
For she preseru's us both within and out.  
With private, public, and human respect,  
She frees the soul, which vice did so infect.   

117  
She is a steadfast moderate rule of reason,  
Over the passions of Concupiscence:  
She keeps the motions of the mind in season;  
And to the soul is still a sure defence.  
Nothing so rare on earth can be espied,  
As she, which both the soul and mind doth guide.   

118  
It joins and fastens body to the soul,  
As firm and fast as surest driven nail: 
A definition.   
It roots out lust, and doth bad facts control;  
And makes perfections in our minds prevail.  
That man who entertains not such a guest,  
True reason wants; and liveth like a beast.   

119  
It is the pillar of true Fortitude,  
The helm and shield against luxuriousness;  
It is the eye by which our works are viewed,  
And drawn and kept to lore of happiness.  
It good preseru's; the obstinate denies;  
And hates the soul's disordered enemies.   

120  
Rare Scipio the noble African, 
Plutarch.   
King Cyrus stout, and Alexander great,  
Wasting the world with fire and sword outran,  
Yet conquered were by Continence entreat.  
Proved by the beauty of Darius' dames, 
Plutarc. in Alexandro.   
When they subdued the heat of wicked flames.   

121  
Architas was with this rare gift endued,  
Isaeus, 
a Vid. Plutarc. in vit. Pompey.  Pompey, and 
b Plutar. in Pho●ione & Demetrio.  Zenocrates,  
Antigonus and Gracchus all eschewed,  
Such youthly motions might their fancies please.  
And when such sparks their hearts do set on fire,  
Their Temperance rules the heat of lusts desire.   

122  
We read of Charles that Emperor of great fame,  
Lysimmachus, 
In vi●● eorum.  Fabritius, and the rest,  
Rodulphus, Cato, Socrates by name,  
All which this virtue pure and rare possessed.  
By her they did their course of life direct,  
And strongest passions of the mind reject.   

123  
Sith golden mean doth temperance out measure,  
Happy the man that can the same attain;  
Neither to melt in th'hot desire of pleasure;  
Nor fry in heartbreak, grief, and hardest pain.  
The greatest enemy that she doth find,  
Is stubborn perturbation of the mind.   

124  
Now seat thee Temperance by thy sister's side;  
Humbly deuoluing all thy virtuous power,  
To him that in his chaste thoughts doth provide, 
Anima Principis, Temperantiae sedes.   
His Princely mind to be your trusty tower.  
Stout Fortitude is my next moral theme,  
The fountain third of reasons sacred stream.   

125  
This Fortitude is th' earnest appetite, 
Fortitudinis descriptio.   
And strong desire of great and mighty things,  
That in contempt of actions base will fight, 
Deut. 20.   
And servile causes to subjection brings, 
Eleazar.   
With constant suffering in an honest cause, 
2. Mach. 6. v. 19 20. etc.   
And humble labour to defend good laws.   

126  
It is the strength and valour of the mind, 
Dan. 3.   
Against the tedious troubles of our age, 
Martyrs.   
Which doth with settled resolution bind, 
Matth. 19 v. 28. 29.   
Our lives and lands for God's truth to engage;  
And to defend with courage bold and stout,  
Christ's chosen Church the univers throughout.   

127  
Twelve helps to this rare virtue do belong. 
Duodecim brachia fortitudinis.   
The first, is Counsel of the grave and wise;  
When they adrayne a battle great and strong,  
The Priest stands in the vanguard to advise, 
Pro. 2. v. 10. 11   
And with loud voice the people doth exhort, 
Deut. 20. v. 2. 3   
They should not faint to lose the town or fort.   

128  
And bids them hearken when he calls and cries,  
To fight the battle with undaunted hearts,  
And march on stoutly 'gainst their enemies,  
Not fearing death, nor his relentless darts.  
This shows, that courage which doth counsel lack,  
Runs on at first, but in the end turns back.   

129  
Let us observe that wise and holy King, 
David, Reges juda & Israel.   
That armed his soldiers not with spear and shield,  
Exhorting them courageous hearts to bring,  
With policy and strength, to win the field.  
Which doth most plain and perfectly declare,  
War's little worth, where grave advise is rare.   

130  
The fame which the old Herôes did achieve  
By their brave deaths; and did the same commend  
To dateless memory and time to live, 
2. Mach. ult.   
Was fortitude and courage without end:  
As Eleazar's death hath left behind, 
2. Mach. 6. v. 18. 24.   
A worthy project for each Noble mind.   

131  
Another help is daily exercise,  
Whereby the body's kept in perfect use, 
Hoc d●lectantur Scithae, Turci, Arabes, etc.   
Without the which it hourly droops and dies,  
And made a subject to most vile abuse.  
Which shows that use and exercise doth make  
The party apt and prompt all good to take.   

132  
Hard sinews and strong arms the rustics have, 
Bernard. ad fratres de monte Dei.   
Which exercise and daily use hath wrought  
Whose perfect actions daily custom gave,  
And earnest labour readiness hath taught.  
Use therefore exercise which giveth strength,  
And brings effect to all our works at length.   

133  
The fourth is Faith, which ever doth subdue,  
And conquer all the world with victory. 
1. joan. 5. v 4.   
Faith is to Fortitude a Captain true, 
Hebrae. 11. v. 32. 33. etc.   
Fit for to march in deeds of dignity.  
She is the hope of things not had in sight, 
Hebrae. 11. v. 1.   
The joy whereof doth give the heart delight.   

134  
The fifth is Fear, which often help doth bring  
To Fortitude in matters of import, 
Timor filialis.   
Of every sin it doth abate the sting, 
Prou. 1. v. 7.   
And to clean hands this virtue doth exhort. 
Psal. 111. v. 10.   
The fear of God the true beginning is  
Of perfect wisdom and eternal bliss. 
Non seruilis; quia non habet charitatem. 1. joan. 4. v. 18.    

135  
The sixth is Hope, which ever appertains,  
In perfect silence, 
Isa. 30. v. 15.  to this virtue pure:  
And so enabled, 
* Phil. 4. v. 13.  mighty things it gains,  
In him that doth sweet comfort still assure. 
Sap. 3. v. 4.   
So Secrecy and Hope true solace bring  
To Fortitudes attempt in every thing.   

136  
The seventh, pure and perfect Charity,  
By which, we may two ways observe and take:  
First, 
Matth. 25. v. 35. etc.  how we should in need relieved be,  
And of our neighbours help good use to make.  
Which doth instruct us in our deeds, 
jaco. 2. v. 15.  to do  
To others, 
Luc. 6. v. 31.  as we would be done unto.   

137  
A brother, which his brother doth uphold,  
Is like a goodly city of great strength: 
Prou. 18. v. 19   
If one do fall, the other waxeth bold  
Him to support, and raise again at length.  
What with God's blessed Word doth more agree, 
Psal. 133.   
Than brethren's love, 
Eccles. 25. v. 1.  and neighbour's charity?   

138  
The second is, adhaering to the truth, 
Psal. 73. v. 28. & Psal. 119. v. 31.   
To which, whose minds and hearts do ever cleave,  
Shall still control foolish ways of youth,  
And not let worldly vanities deceive. 
Qui veritati inhaeret, vanitati nullo modo succumbit. Gregor in Moral.   
For those that are to constant truth inclined,  
Will not admit vain thoughts to vex the mind.   

139  
The eighth, is Wisdom, which we may esteem  
A fitting help and comfort in this place: 
Pro. 24. v. 5.   
A wise man, 
Valdè fortitude destituitur nisi per consilium fulciatur. Gregor. in Moral.  stout and valiant we should deem:  
A strong man learned, gives his learning grace.  
Thus Valour should to Wisdom still be tied,  
And learned men with strength be beautified.   

140  
The ninth, is Temperance which most pursue,  
The steps and paths of true prosperity, 
Gregor. in Moral.   
And doth sinister accidents subdue. 
Nulla adversitas deijcit, quem prosperitas nulla corrumpit.   
For being down cast in adversity,  
No loss of goods can change or grieve that mind,  
Whom all the gifts of Fortune can not blind.   

141  
He that doth live and nought desires at all, 
1. Tim. 6. v. 7. 8   
Of wealth or riches in his course of life; 
job. 1. v. 21.   
Needs not to fear the force of Fortune's fall, 
Prou. 27. 26.   
Nor to molest his mind with care and strife. 
Matth. 6. v. 25.   
Sweet is the time, 
Ecclesiastis. 5. v. 17. 18. etc.  the years and days well spent,  
Where, that one hath, doth give the heart content.   

142  
The tenth, is pure and perfect discipline,  
Of these our bodies in corrupt estate, 
1. Cor. 9 v. 27.   
Which makes us from our fleshly foes decline, 
2. Cor. 12. 7. & v. 8. 9   
T'embrace good things, which we by nature hate.  
And being conquered, works in us more strength  
For to attain true virtues goal at length.   

143  
Another help, is Alms and good relief  
Unto the poor and them which stand in need; 
Psal. 41. v. 1. & 112. 4. 9   
To cloth the naked, 
Eccles. 11. 1.  and to ease the grief  
Of those for whom our Saviour Christ did bleed. 
Dan. 4. v. 24.   
Which Alms with honour shall obtain the field, 
Tob. 4. 7. cap. 12. v. 9 etc.   
And rule the mighty Monarches, 
Matth 25. 35.  spear and shield.   

144  
The last, is prayer of most great avail,  
With Fortitude conjoined, doth high ascend. 
jaco. 5. v. 15. & 17.   
When Moses did by prayers God assail, 
Exod. 17.   
To Israel the conquest he did lend.  
Which shows, that prayer with true virtue knit,  
Doth pierce the very Throne where God doth sit.   

145  
This virtue doth four other parts dispose: 
Quatuor partes fortitudinis.   
Magnificence the first, I take to be;  
The next, sure Trust, which nothing will disclose;  
The third, is Patience in extremity;  
The fourth, Perseu'rance in one purpose still,  
And not to rest until she work her will.   

146  
It hath beside, 
Effectus fortitudinis. 6.  a number of effects:  
The first, triumpheth over all her foes;  
The second, keeps to each her true respects;  
The third, enricheth with the ware it shows.  
For valiant hand doth gather wealth and store; 
Pro. 10. 4.   
And still increaseth riches more and more.   

147  
The fourth, it doth expugn the highest seat,  
And heavens kingdom, 
Fortitudo fidei.  wherein God doth reign;  
With violence it suffereth to entreat  
That glorious state where holy Saints remain. 
Hebrae. 11.   
The fifth adorns the body and the mind  
With comely robes, which Fortitude doth find.   

148  
The sixth, doth make men's hearts to be secure,  
And armed with care in all extreme designs;  
With strong defence all danger to endure,  
At no dysast'rous chance it once repines.  
Security it breeds to all good hap,  
And nothing doubts malignant thundering clap.   

149  
True Fortitude five offices doth hold: 
Fortitudinis officia 5. in quibus consistit.   
The first attempteth matters of great doubt,  
And in strange objects, difficults most bold,  
Still to effect the work she goes about.  
Do manfully with comfort and good cheer;  
Daunt not your hearts with any kind of fear.   

150  
The second is contempt of things terrene;  
And from the love of earthly joys to run:  
The truth whereof by Moses' plain was seen,  
Deny'ng to be Kings Pharos daughter's son. 
Hebr. 11. v. 24.   
The third, is the enduring tribulations  
With love; 
Cantic. 8. v. 6.  as strong as death in alterations.   

151  
The fourth, is 
* jaco. 4. v 7. 1. Pet. 5. v. 8. & 9  filthy Temptor to withstand,  
And foul suggesting which the mind offends.  

* 2. Tim. 2. v. 5  None shall be crowned, or hold that blessed land,  
But he that curbeth sin, and life amends;  
Appeasing so the wrath of God, he gives  
The world adieu: Surmounting Satan; lives.   

152  
Man's life is like a warfare on the earth,  
Whose time is spent with troubles, 
job 7. 1.  toil and cares,  
Subject to all temptations from his birth,  
In woe he lives, and dies at unwares.  
The surest sign true fortitude to show,  
Is in this life, all vice to overthrow.   

153  
The Romans Monarch julius Caesar great, 
Vid. Caesaris Commentar. & Plutarc. in jul. Caesar.   
Being sickly, tender, subject to much grief,  
Did still the weakness of his state entreat,  
With warlike labour for his health's relief.  
He made a medicine of his daily toil,  
And exercise to be his sickness foil.   

154  
Of Marcus Sergius we may likewise note,  
Whose right hand from his body was bereft:  
Yet by continual use and practise got  
Such perfect skill in th' other hand was left,  
As he did call four several men in sight,  
And overcame them one by one in fight.   

155  
Fabius Cunctator cometh to my mind, 
Plut.   
Whose moderate courage mixed with valour still,  
Did show himself of true and noble kind,  
When Hannibal his soldiers all did kill:  
He rusheth forth and pulls from him his crown,  
Wounded to death, there dies with great renown.   

156  
Pompey the great and mighty Prince of power  
Prepared to sea, 
Plutar. in Pompei●.  his ships hoist under sail,  
There rose a stormy tempest and a shower,  
That all his mariners began to quail.  
He puts to sea, spreads sail, and speech doth give:  
It's good I go; not fit I stay to live.   

157  
Agys the Lacedêmons worthy king, 
Vid. virtutem bellicam. Agis in Plutarch. in vit. Agis & Cleomenis.   
Resolved to fight, though oft his counsel told,  
His enemies, than ten for one would bring;  
Which made his warlike sprite to speak more bold:  
It needs must be, whose power commandeth many,  
Should not be feared with multitude of any.   

158  
We may not slip with silence in this place  
Themistocles, 
Plutar. in Themistocle.  in whom true worth appeared,  
Whom Xerxes mighty fleet could not disgrace,  
Nor whole twelve hundredth ships once make afeard.  
Three hundredth sail he brought with skill to fight,  
Which in that conflict put the twelve to flight.   

159  
Damyndas answered, being often told  
The danger great the Grecians should endure,  
Unless they did with Philip concord hold  
Who had prepared an army strong and sure: 
Plutarc. in Paulo AEmilio   
What evil can he cause us for to take,  
That no account of death itself doeth make?   

160  
Dercyllides from Sparta being sent  
To Pyrrhus' stout, 
De fortitudins Pyrris. vid. Plutarch. in Pyrro.  his meaning forth to sound,  
Wherefore he marched, and what was his intent,  
To bring his men on borders of their ground?  
If thou be God, our faults deserve no care:  
If thou be man, thou art but as we are.   

161  
Thundering, 
Plato.  saith Plato, terrifi'th a child;  
And threatenings are but scar-babes unto fools,  
It daunteth none but those are base and wild,  
And never learned in this rare virtues schools.  
They fear not death, where fortitude is found;  
Nor care to rot above, or in the ground.   

162  
A man of wisdom once demanded was,  
Why he for shame such actions would commit  
That should his death procure, or bring to pass,  
Or end his days at seasons so unfit?  
He answered: Good men put in life no trust,  
But in those things, were honest good and just.   

163  
True proof by Marcus Crassus we may find; 
Plutar. he Crasso.   
Who show'd his valour in his later age;  
And lost his dearest son to grieve his mind,  
And all his men in fury, fight and rage:  
Yet show'd himself more valiant than before,  
And never seemed his losses to deplore.   

164  
Let us observe stout Machabaeus fame, 
De diviso exercitu 40000. & 7000. equitum sub Ptolom. Nicanore & Gorgia. vid. 1. mach. 3. & 4.   
When forty thousand men appeared in sight,  
And being advised not to abide the same  
But fly away, and not endure the fight:  

* 1. Machab. 3. v. 59  He thus resolved much better was to die  
Then lose his name, and from his foes to fly.   

165  
But stay my Muse: And now brave fortitude,  
Which art the part of honesty that rears  
The mind to heaven: and solely dost include  
The soul and spirit, daunting abject fears:  
Make haste, and to thy reverend sisters hie,  
Borne on the wings of sacred Poesy.   

166  
justice gives right to whom it appertains: 
De justitia in particulari.   
First unto God; next unto every man:  
It is a habit in the mind remains,  
Which doth with care the course of profit scan:  
Preserving and maintaining common good,  
Which makes true justice to be understood.   

167  
It gives to every one his proper place  
And dignity, 
Proprietas Iustitie.  with honour, worth and praise:  
It yields desert his true and perfect grace,  
And censures judgement to the right always:  
It is the virtue that doth comfort bring  
To all true subjects from a godly king.   

168  
Six things to upright justice do pertain: 
Sex pertinent ad justitiam.   
The first, Religion, which Gods word hath taught.  
The second place doth Piëtie obtain; 
1. Religi●.   
By which true works of Charity are wrought. 
2. Pie●as.   
The third is Grace or favour, 
3. Gratia.  which proceeds  
From God above, whose sprite works holy deeds.   

169  
The fourth, Revenge of things which are unjust  
And contrary to Gods most holy will; 
4. Vindicta mali.   
Not in the strength of man or horse to trust,  
But in his word, 
judith. 9 v. 16.  whose truth continues still,  
Which shall not change, but rest the same it was,  
Though all the world, the earth and heavens pass.   

170  
The fifth doth hold a Reverend respect  
And due regard of those that best deserve. 
5. Reverentia.   
The last doth well the works of truth effect, 
6. Veritas.   
And from good laws and praeceps never serve.  
But still maintain what ever's good and just,  
And not to vain deceitful toys to trust.   

171  
Religion is the worship pure of God, 
Religionis definitio.   
Observing of his just and holy laws,  
To visit those that suffer scourge of rod, 
jacob. 1. v. 27.   
And to relieve when want doth offer cause.  
It keeps our minds unstained and undefiled  
From all infection of the world so wild.   

172  
But piety is a bountiful regard, 
Pietus quid.   
Whose care respects aswell the bond of blood  
As duties or priorities reward,  
Or great obedience to the mean and good.  
In all degrees it makes an equal show,  
To yield true measure to the high and low.   

173  
Favour or grace a virtue we may call, 
Gratiae descriptio.   
Wherein the true and perfect friendship shines,  
With memory of subjects duties all,  
Whose bounds and limits grace to us defines.  
It doth contain will to remunerate  
The gifts and qualities of each estate.   

174  
Revenge of things unjust a virtue is, 
Vindicta mali describitur.   
That doth subdue oppression, force, and wrong;  
All obscure acts which lead men far amiss,  
She doth repel; be never they so strong.  
It doth defend the pure and innocent;  
And chastise those that in transgression went.   

175  
Much holiness dread reverence behights, 
Reverentia describitur.   
For just observance of the merit due  
To those, on whom all perfect honour lights,  
Whose worth makes their deservings good and true.  
It gives renown and honour in her kind, 
Praemium virtutis, honos.   
To men of note, and of a Noble mind.   

176  
Truth is a practic habit, 
Veritas quid.  as I ween,  
Or verity, which doth the mind possess,  
Inspired into the soul of man, not seen,  
By God himself, whose spirit brings happiness.  
This maketh difference twixt the good and evil,  
To choose herself, and hate her foe the devil.   

177  
justice is termed the simple poor man's treasure, 
Sedes justitiae conscientia pura.   
Locked in the chest of soul and conscience:  
It yields to them the truth of great men's measure,  
And keeps it swept from eating-moths offence.  
All precious stones whose virtues breed no doubt,  
It doth reserve, and cast all other out.   

178  
He is not just, 
Vigour & synceritas justitiae.  that dreadeth death or pain,  
Or fears exile, or stings of poverty:  
No conscience clear, whose eyes do look for gain,  
Or heart prefers the foes to equity.  
No man for good or honest we regard,  
Whose mind doth measure justice with reward.   

179  
justice hath wrought to us most happy things:  
justice by right hath taught our land to know  
A royal, 
H. 7. & jacobus primus, Reges.  lawful, true descent of Kings,  
Whose veins the blood of Henry seventh show.  
It brought him in; he will not shut her out:  
Let none for justice therefore fear or doubt.   

180  
This Princely branch from that pure root now springs  
Of Brute that mighty monarch of great fame; 
Brutus.   
Whose buds the fruit of perfect justice brings,  
And to his people ancient Britan's name:  
Which he adorns with unity and peace,  
Throughout the world for ever to increase.   

181  
We see the buds of that same stately tree,  
Whose blossoms yield our hearts and eyes delight:  
We reap the fruit of justice equally  
As moats still subject to the Sun of light.  
justice divine, chief virtue of renown,  
Commands with love our sacred King to crown.   

182  
Prudence with justice did conjunction make,  
Uniting so four kingdoms into one:  
Heavens in the change did all our troubles slake  
In giving power and right to Ieames alone.  
He is the first that over all did reign,  
Or could with love and peace the crown obtain.   

183  
He with his justice doth all strife debate,  
And makes us love one only God and king:  
He joineth love twixt those that jarred with hate,  
And doth our hearts to true religion bring.  
He makes us live in peace and unity  
With kingdoms great, and have our traffic free.   

184  
Blessed be his name, that made us justice know,  
By such a Prince, whose heart intends no wrong.  
Blessed be his power that such a tree did show  
From that true stock of Brutus, graft so long.  
Blessed be heaven, a Princely Britain reigns,  
And that so goodly plants of Brute remains.   

185  
justice brings peace and concord to our land;  
And breeds not wars by offering others wrong: 
Pace & concordia stabiliuntur Regna, & sanguini Christiano optimè consulitur.   
It knits men fast like faggots in a band,  
In faith and love, that to one state belong.  
Religion, love, and unity increase  
Under the King whose heart desireth peace.   

186  
justice extreme is never to be used  
With cruelty, 
Summum iu● est summa iniuria.  or rigorous intent:  
It may with over-wresting be abused,  
And turn to wrong the good which vertuement.  
The sum of justice which is in rigour seen,  
To injury is changed and alt'red clean.   

187  
True justice, riches never can infect,  
Nor gain of kingdoms cut off course of right: 
Probatio justitiae.   
No private whisper shall the cause detect,  
Till both be heard; and truth be brought to light.  
Where justice flies with flattering wings to th'ear,  
The King●s abused, and subjects buy it dear.   

188  
Most pitiful that land and people's left, 
Regnum sive justitia est latrocinium.   
Where perfect justice is not understood:  
They are of all true happiness bereft,  
And sure to sink, 
Insignia iniustitiae.  let cause be ne'er so good:  
But still to labour, strive, consume and spend  
All that they have, yet never make an end.   

189  
What greater plague or viler punishment, 
Reprehensio malorum siqui sint, non taxatio bonorum, quorum synceritatem novimus   
Than live in hope of right from day to day?  
What greater torment to a state is sent,  
Than judges to sell justice with delay?  
Who rule the cause with coin unto their will,  
And keep true justice from the judgement still.   

190  
They that abuse this image pure of God, 
Impiorum fraus & finis.   
And sell the truth for pictures of a King,  
Are made the means to use the devils rod,  
And all good causes to confusion bring:  
They never care how matters come about,  
So that the purse the gold be pouring out.   

191  
Paulus the Pythagorean doth direct, 
Omnes virtutes in una justitia comprehensae. Vid. Plutarc. in Agesilao.   
How all men should this gift divine embrace:  
As nurse and mother truly to effect  
The works of all the rest with heavenly grace,  
God's providence to justice is appli'de,  
Which doth the world both govern, rule and guide.   

192  
In Towns and Cities it is rightly thought  
The perfect path to equity and peace.  
In private homes twixt man and wife is wrought,  
True unity and concord to increase.  
It makes men serve their masters with regard,  
And master's kind good servants to reward.   

193  
It is commanded by God's holy spirit, 
Deut. 1. v. 16.   
All Magistrates should justice daily use; 
joan. 7. v. 24.   
And that their hearts should judgement pure inherit, 
jere. 21. v. 12. & 22. v. 3.   
And not Gods holy laws for to abuse.  
For whoso doth infringe and break the same,  
Can not avoid the curse of endless shame.   

194  
It doth to justice duly appertain,  
To entertain the pure and innocent, 
Prou. 13. v. 6.   
Them to protect till they be free again,  
So sent away full safe to their content.  
judgement resists bold deeds of wickedness,  
And doth with punishment all faults redress.   

195  
By Solon this was truly taught, 
Plutarc. in Solone.  as mean  
For great preservance of all common good;  
In which consist two things, whereby are seen  
The works of right, and justice understood:  
First, 
Leges Solonis.  to regard the good with true respect;  
Then, punishment for wicked men effect.   

196  
Th' Egyptians makers of the ancient laws, 
Menethon. Diodor. Siculus.   
Were very careful duly to observe  
With diligence and justice every cause,  
And from their settled precepts never swerver.  
The Greeks and Romans were in zeal precise,  
To yield true justice to their enemies.   

197  
The old Egyptians ever used to paint  
Their judges pictures wanting both their hands;  
Their Precedent drawn blindfold they appoint, 
Pausanias.   
To teach them how true justice habits stands:  
No bribes must there respect of persons make,  
Nor favour judge; or any thing so take.   

198  
Cleon the Lacedaemon, bend to deal  
In public actions and most great affairs,  
To all his friends together doth reveal,  
That for their love or friendship he nought cares;  
Because affection caused men to decline,  
And step aside from judgement most divine.   

199  
To justice Aristides show'd his love, 
Plutarc. in Aristide.   
Who had his foe of heinous crimes accused,  
Which did the judge with great impression move  
Him to condemn, his answer quite refused:  
He kneeled down, and craved to be prepared,  
That they the truth of both might have declared.   

200  
We may just junius Brutus call to mind, 
Titus Livius.   
Whom Titus and Tiberius judged to die  
His sons whom he so false to Rome did find,  
Who sought Tarqvinius race to amplify:  
A rare example and of great effect,  
How justice should with favour none respect.   

201  
Photion refused to help his son in law, 
Plutar. in Phocione.   
Chariles sitting in his judgement place;  
When he in fraud his money taken saw,  
He said: Alliance gave bad cause no grace;  
He was alli'de to him in things were just,  
But not in faults for favour once to trust.   

202  
Great Alexander, more his fame doth rear,  
When as he sat to judge in justice place,  
And that th'accuser spoke, 
Plutar. in Alexand.  he stopped one ear,  
To keep him pure and upright in the case:  
So that he would not right prejudicate,  
But with sincerity the truth debate.   

203  
Augustus knew Aspren as was accused,  
A friend of his, where he in judgement sat;  
And fearing how the matter might be used, 
Pulchrum exemplum justitiae.   
To judge aright, and free himself from hate:  
He sits in place, heard censure of his friend,  
And never spoke till justice made an end.   

204  
Agesilaus fame deserved praise: 
Reiecit Regis Persa●●m literas, ne justitiam violaret. vid. Plutar. in Agesila●.   
Although he were assured to his friend,  
Whose gentle nature would employ always  
In their behalf to work a happy end;  
Yet did his promise to his friend refuse  
In matter where he might not justice use.   

205  
Philip the Macedonian mighty king  
That had a poor old woman's suit denied,  
(His leisure served him not for any thing:)  
[Then be no longer king] aloud she cried: 
Libera vox foeminae.   
Who did with meekness lend to her his grace,  
And chose the title of a meaner place.   

206  
It further wrought impression and desire, 
The heart and conscience of Philip pierced with a woman's word.   
And touched his heart to do things just and true;  
That he unto his palace did retire,  
To hear the plaints of all that came to sue.  
Where he remained all causes set aside,  
Both to do right, and see men satisfied.   

207  
Another time, being over-mov'd to sleep,  
Not hearing well Machetas just defence,  
Condemned him; and gave him days to keep,  
For sums of money without all suspense:  
He craved new hearing when the king did wake,  
Which being obtained, did upright censure make.   

208  
Traianus rightly writers do commend, 
Regale exemplum.   
Who bent to war, did from his horse alight,  
The poor complaint only for to attend  
By woman brought, beseeching him for right:  
Which did so much this mighty Emperor grace,  
That he was held most just in every place.   

209  
Nothing more proper to a Prince belongs, 
Homo justus vera Dei imago.   
That is of mild, and good, and gentle nature;  
Then exercise of justice without wrongs,  
In equal right to every living creature,  
Preferring none but such as walk upright,  
Resembling God, resplendent in his light.   

210  
justice it is that through God's holy grace  
Erecteth Monarchies and kingdoms great, 
Aproprietate.   
To shine and flourish in their proper place,  
And to make truth and equity their seat.  
What was of Lacedaemons' glory cause,  
But setting down and keeping of good laws?   

211  
God is the author that doth justice move,  
Which he doth use and ever exercise  
Amongst us all, as tokens of his love,  
Till it us bring to period of the wise.  
Such as are decked with justice high renown,  
Are fit to wear the high Imperial crown.   

212  
justice divine kings ought not for to leave,  
Nor they whoever will it on them take,  
Which may the state and subjects much deceive,  
And millions of poor people beggars make.  
justice should not as merchandise be sold:  
Therefore most fit the king himself it hold.   

213  
The speech of famous Alexander was,  
And after him of Lodowick wise and grave:  
By way of prophecy should come to pass  
When money made great offices her slave,  
Where men engross great offices in sale  
And after sell them dearly by retale.   

214  
They that make sale of office or estates,  
Do likewise sell the secretest thing of price, 
Salerata sanguinis effusio.   
The which is justice that all bribing hates;  
And would subdue true godliness with vice.  
They sell the laws, and take the subjects blood,  
That draw reward unto their private good.   

215  
I touch not good men which do office hold,  
But those this lucrous Hydra do embrace,  
Which would have justice with their bribes controlled,  
And damned vice to sit in virtues place.  
Those of good zeal, are touched with just desire:  
Those that are ill, extortion sets on fire.   

216  
Aurelian was of most respective fear  
How he did place men in their judgement seat, 
The pattern of justice.   
Unless desert and virtue did appear  
That they all truth with justice would entreat:  
He ne'er preferred one to the Senate place,  
Except the whole consent gave praise and grace.   

217  
Now compassed is the circle of my Theme, 
Conclusio.   
Arriving at the long desired point.  
Asttaea with her sword and fixed beam  
Firmly unites virtues dissundered joint:  
By whom (O King) thy greatness bounded stands  
With wide seas limits and the spacious lands.   

218  
Virtues first resience in Assiria was: 
Virtus, id est, vigour militaris & monarchicus.   
From thence she took her flight to Persia:  
This left she strait to Macedon did pass:  
Then never wearied in her toil some way,  
She came to dwell at Rome, old ages pride;  
And planted peace through all the world so wide.   

219  
But since the Roman Empire came to wain, 
Rom● Bizantij. sub Carolo Magno, & cius ●●●nis quinto, in Saxonia & Bohemia.   
For her abode finding no constant place,  
In thee she settleth great Augustus' reign,  
Confirming it to thy successful race.  
Virtue triumphant now we may her call,  
Seated by heaven in so high a stall.   

220  
Thus hath my lowly and submissive Muse,  
With her dim Ospray eyes dared to behold  
The Sun of Majesty; Oh than what excuse,  
For a design so venturous and much bold?  
This is my hope: where virtue rules the mind,  
Attempts of duty gracious pardon find.   

221  
As from the highest region of the air  
No storms do come, 
Arist. in Meteoris.  but all is calm and still:  
So from a Prince's countenance debonair  
No gust of hardest censure issue will,  
To doom the wracked of turmoiled bark,  
That in her sailing made a King her mark.