THE SONG OF SONGS, WHICH WAS Salomon's, Metaphrased in English Heroiks by way of Dialogue.  
With certain of the Bride's Ornaments, viz.  
Poetical Essays upon a Divine Subject.  
Whereunto is added a Funeral Elegy, consecrate to the memory of that ever honoured Lord, JOHN, late Bishop of LONDON.  
By R. A.  
REVEL. 21. 9 Come hither, and I will show thee the Bride the Lamb's wife.  
LONDON Printed by William Stansby. 1621.   

TO MY MOST BELOVED AND WORTHY GOOD FRIEND, Mr. HENRY KING, Archdeacon of Colchester.  
IT pleased you long since at my request, to present this holy Song to my honourable good Lord, and your most dear and loving Father. Whose worthy approbation hath encouraged me to publish it, intending the Dedication to his ever-honoured memory. But God having now taken him to himself, and left us to bewail our inestimable loss (it being printed before his Death) I resolve not to alter the Dedication, but desire you his living Heir to accept it in his Name: praying the Lord of all Grace (who hath made you Heir of his Graces and Virtues) to make you Coheir with him of eternal Happiness, resting always  
Your own, R. A.   

TO THE RIGHT REVEREND FATHER IN GOD, JOHN, LORD BISHOP OF LONDON.  

ACcept (my Lord) into your Treasury  
Of Wisdom, Learning, this devoted Mite;  
In Widow's offering out of penury;  
Thy Lord did more, than richest gifts delight.  
Your Lordship's worthy favours did invite  
Me to this boldness, when you first did raise  
My lot which in obscurity was light,  
In better Fortunes for to spend my days,  
For which I bless your bounty, and my Maker praise.   

As little Brooks which from the Ocean wide  
Receive their Source, thence watering hollow veins  
Of fruitful Earth, back to the Sea do slide,  
Yielding some Drops of Tribute for their gains:  
Even so a thankful heart my Muse constrains,  
This Tribute to your Bounty to repay,  
And consecrate my labour and my pains  
Unto your Service, which I humbly pray,  
Like Mite, to Treasure; Drop, to Ocean, answer may.   

My Muse once rashly sought to enterprise,  
To rank thine Honour in the Court of Fame;  
But knowing Thou such Glory didst despise,  
(In white stone seeking a new written Name,  
Which he knows only that receives the same:)  
I chose this Song of Christ and's Church to sing,  
Where if mine ignorance commerit blame,  
I do submit it to thy censuring,  
Who art in pardoning, and giving like a King.   

With Spirit of Moses, josuahs' fortitude,  
The Faith of Abram, isaack's happy peace,  
With David's heart, jobs patience be endued;  
With Salomon's wealth, and wisdoms good increase,  
From samuel's dealing justice, never cease  
Be blest like job in his last happy brood,  
With Paul's content, be it in pain or ease,  
Let Churches hidden Manna be thy food,  
Thy days and strength, like Calebs', happy, long & good.   
Your Lordship's most bounden and devoted, R. A.   


The Pastor to the Author.  
I Out of Pulpit oft have been thy Teacher;  
Now in this Book thou art to me a Preacher,  
God grant what's there and here delivered,  
May daily in our lives be practised.  Io. white.  

To The Author.  
THis Work divine to paint with commendation,  
Were sure a work of supererogation  
In me, yet in plain english I say this,  
The book's the theory, the practice His.  B. L.  

WHen I at home thy Practice do behold,  
Me thinks it goes beyond all contemplation,  
But soon this Book hath that conceit controlled,  
And raised my soul to heavenly admiration,  
Thy skill so here thy Practice doth transcend,  
I see there's none so good but may amend.  W. B. Affinis-domesticus.  

OF making many Books there is no end,  
And too much reading wearieth the flesh,  
But more that I to reading these intent,  
They more my Soul and Spirit do refresh.  I. A.  


YOu careless Churchmen, that your time misspend  
In idleness, or worldly cogitation,  
Learn of the Learned in the Laws, to spend  
Your idle time in holy Meditation.   

Denout Civilians of our English Nation,  
Besides their true discharge of public place,  
Give fair example, worthy imitation,  
By learned Pen, to season souls with grace.   

Hayward, in Prose; our Author here in Verse,  
Both Doctors of another faculty,  
Do sacred heavenly Mysteries rehearse,  
As if they did profess Divinity.   

Go on (brave Spirits) while your devouter Lines  
Shame them that falsely call themselves Divines.  A. Magirus.    

Pag. 10. Stan. 1. Lin. 6. for shine, r●ade shone. pag. 11. stan. 2. li●. 7. for amidst, r. amiss. pag. 23. stan. 2. lin▪ 6. for confess, r. confessed. p. 31. stan. 2. lin. 2. for will, r. nill. p. 67. stan. 3. lin. 1. for fellows, r. follows. p. 75. stan. 1. l▪ 2. for heaven. r. haven. p. 111. stan. 1. lin. 1. for assayed, r. assailed. p. 〈◊〉. sta. 2. l. 1. for within, r. which in. p. 123. stan. 1. lin. 5. for abye, r. abyes. pag. 135. stan. 3 lin. 7. for religious, r. Religions. p. 139. stan. 3. lin. 9 for imperfections, r. impe●fection's. p 140. stan. 1. lin. 3. for found, r. fend. p. 145. stan. 4. lin. 8. read so misspend. p. 152. stan. 1. l. 5. for joins, r. joints. pag. 187. stan. 3. lin. 7. for will dread, r. wildred.   

THE SONG OF SONGS, WHICH WAS Salomon's.  

The Argument.  
MY Muse, that whilom, swayed by lust of youth,  
Did spend her strength in idle wanton toys,  
Now views her vanity, with much ruth,  
And as awaked doth seek for solid joys,  
Such as pure souls to blessedness convoys:  
This is the cause why she so much doth long, 
Act. 2. 3.   
His grace implored who in a mighty noise  
Appeared in cloven tongues, to teach my tongue  
To sing these sacred mysteries, this Salomon's song.   

CHAP. I.  

The Church's love to Christ she doth defend,  
And clear herself from all indignity:  
She calls her Spouse, who shows her how to wend,  
They bothdelight in sweet community.   

WIth kisses of thy mouth do thou me kiss: 
Church.   
Thy love is better unto me then wine,  
Thine ointments savour good and pleasant is,  
A sweet perfume is that blessed Name of thine,  
Therefore the Maids all in thy love combine.  
Oh draw me, and we after thee will run,  
If to thy treasures thou our hearts incline,  
We will rejoice, and in that joy begun,  
We will recount thy loves, with all that errors shun.   

Scorn me not (Zion's Nymphs) though I seem brown  
For I am fair and comely, as a Rose,  
I (till Sun's scorching beams on me did frown,)  
Was like those that in Salomon's tents repose:  
My Mother's sons my beauty did expose  
To the Sun's heat, and raging, me abjected,  
So did they me a base way dispose  
To keep strange Vineyards not to be respected,  
Whilst mine (ay me) lay unmanured quite neglected.   

Oh tell me where, thou whom my soul doth love,  
Thou feedest thy Sheep, and rests them at noon day:  
For why alas should I a strag'er prove,  
And feed my flocks with them that go astray?  
Fairest of maids, 
Christ.  since thou knowst not the way  
Tread not in steps that into errors move;  
But lead thou forth thy Kids to leap and play  
Upon the hills, the Shepherd's tents above,  
To Pharaoh's Host and Charrets I compare my love,   

Thy comely cheeks are decked with orient stones,  
Thine iu'ry neck with spangles all is graced,  
Yet will we make thee far more precious ones  
Of gold and silver jointly interlaced.  
When as my King is at the table placed, 
Church.   
He sends forth smells most odoriferous:  
By night he like a bunch of Myrrh embraced  
My love is like a Cypress berryed bush,  
Which in the gardens of Engaddi men do crush.   

Fair is my love, 
Christ.  behold my love is fair,  
Thine eyes are like the eyes of turtle dove,  
And my beloved is most debonair, 
Church.   
Pleasant and fruitful flourishing in love:  
Our house with Cedars all is seeled above,  
And all our walks are planted like a Cypress grove,    

CHAP. II.  

Their mutual commendation, and their feast:  
His fainting Spouse with love Christ doth refresh;  
He calls her forth to Gardens neatly dressed:  
The Church doth Faith and Hope in him profess.   

I Am the field Rose, 
Church.  and the Lily white.  
e'en as a Lily which the thorns do throng, 
Christ.   
So is my love amongst the daughters dight:  
And as an Apple three the woods among, 
Church.   
So's my beloved 'mongst men. Oh how I long  
Under his pleasing shadow to abide!  
His fruit delightful is unto my tongue,  
He sets me at the banquet by his side,  
And with sweet love as with a Banner doth me guide.   

Stay me with flagons, comfort me with smells  
Of fragrant Apples; I am sick of love,  
His right arm with embracements me compels;  
About my neck he doth his left hand move.  
O Daughters of Jerusalem above  
I charge you, by the Roes, and champain hind,  
You stir not to displease, or wake my love:  
I hear his voice, behold he comes behind,  
And leaps and skips o'er hills and mountains like the wind.   

Like a young Roe, and like a youthful heart,  
Is my beloved: he stands behind the wall,  
And from the window beams of love doth dart:  
See through the lattice he to me doth call  
Oh come my love (the fairest above all)  
The winter's past, 
Christ.  the summer is at hand,  
The Birds do chirp, the rain doth cease to fall,  
The earth embellished all with flowers doth stand,  
And eke the turtles voice is sounded in our land;   

The Figtree putteth forth her blossoms green,  
The tender blooming Vines do sweetly smell,  
Arise my love, the fairest to be seen,  
My Dove, that in the cliffs of Rocks dost dwell,  
Come from the secret corners of thy Cell,  
Oh, thy sweet countenance to me unfold,  
And let me hear thy voice, that sounds so well.  
Thy voice is pleasanter than can be told,  
And eke thy countenance most comely to behold.   

The Foxes take, the little Foxes take  
That spoil the Vines, that tender Grapes do bear,  
My well beloved is mine, 
Church.  I am his Make;  
Alone amongst the Lilies feeds my dear,  
Until the shadow's fly and day appear.  
Turn my beloved, and be thou like the Roe,  
And heart, that on the Mountains here and there,  
Like the young Hearts that in Mount Bether go,  
And like the Hinds and Roes that there make goodly show.    

CHAP. III.  

The Church her Spouse in bed doth seek, not find:  
She doth arise, and seeks him in broad ways;  
The watchmen asks: At length, with joy of mind,  
She finds him out, and glories in his praise.   

BY silent night as in my bed I lay, 
Church.   
I sought to find him, whom my soul doth love:  
I sought indeed, but could not find that way:  
I said then, I will rise now, and go prove,  
If I can find him, whom my soul doth love,  
About the City, streets, and broad ways round:  
But all in vain my labour lost I prove,  
The Watchmen that do walk the streets me found,  
I asked, saw you not him whose love my soul doth wound?   

It was but little, that I from them past,  
But I did find him, whom so long I sought:  
I would not let him go, but held him fast,  
Until him to my Mother's house I wrought,  
And to her Chamber, that conceived me, brought.  
Daughters of Salomon's City, 
Christ.  Prince of Peace,  
I charge you drive out your fair Flocks so soft,  
Your Hearts and Hinds, that they do not disease,  
Nor my beloved awake until herself doth please.   

Behold, who's she that fro● the Wilderness  
(Like cloudy pillars of sweet smoke) ascends,  
Perfumed with Incense, Myrrh, and Aloes,  
And all the spices which the Merchants lends?  
See Solomon his bed, 
Church.  which to defend,  
Full sixty valiant men, by night at hand,  
Most valiant men that Israel can send,  
Each with his sword girt on his thigh, doth stand,  
All expert men, as ever were in any land.   

Solomon made a Throne of Libane wood,  
Whose Pillars silver, and whose seat was gold,  
The covering purple; floor, whereon they stood,  
All paved with choicest loves, and stories old,  
Which Daughters of Jerusalem had told,  
With cunning needles; Zion's Nymphs, I say,  
Come forth, and your King Solomon behold,  
Crowned with the Crown, which for his marriage day  
His Mother made, a day of joy, of sport, and play.    

CHAP. FOUR  

Christ here the graces of his Church commends;  
His ravished heart with love to her doth sh●w:  
Into his Garden he invites his friends,  
Where in abundance all delights do flow.   

HOw fair art thou my ●oue! 
Christ.  behold, how fair!  
Within thy locks, thy Dove's eyes shine most clear:  
Like to a flock of Goats is thy fine Hair,  
That from the Mount of Gilead appear:  
Thy Teeth be like a flock of sheep, that are  
e'en shorn, which from their washing up do come;  
And ev'ry one amongst them twins do bear,  
Amongst them barren (lo) there is not one,  
Thy Lips, like scarlet Ribbon, round about them shone.   

Thy speech is comely, and thy Temples are  
Within thy locks, like a Pomegranate side:  
Thy Neck is like the Tower that David rear,  
On which a thousand shields do hang beside,  
(All shields of mighty men in arms well tried:)  
Thy Breasts ate like two twinling Roes, close by  
Feeding on Lillyes near the Ri●●er side:  
Until the day appears and shadows fly  
In hills of Myrrh and Mounts of Incense let me lie.   

Thou art all fair (my love) in thee's no spot: 
Christ.   
Then come with me (my dear) from Lebanon:  
My Spouse, from Lebanon why cam'st thou not?  
And from the top of Amana look on  
The top of Shenir, and the hill Hermon  
From Lion's dens, and from the Leopard's hill,  
Thou ravished hast mine heart, my lovely one,  
One look from thee with joy my heart doth fill,  
Thy neck in golden chains cu'n through my heart doth thrill.   

My Spouse, 
Christ.  my Sister, how fair is my Love!  
Oh, how much better are thy breasts than wine!  
The savour of thine ointments is above  
All Spice; and from thy Lips drops honey fine,  
Hony and Milk under thy tongue do line,  
And all thy garments smell like Lebanon,  
A fenced Garden is my Spouse, a Vine,  
A Spring shut up, a Well sealed with a stone,  
Her plants are Spikenards, Saffron, Camphire, Cinnamon.   

All pleasant fruits, Spikenard, and Calamus,  
There trees of incense, Myrrh, and Aloes dwell,  
With all the spice most odoriferous.  
My love's a Spring of Gardens and a Well  
Of living Waters, that from Lebanon fell.  
Awake, 
Church.  thou North wind; come, thou South, and blow  
Upon my Garden, and her plants compel  
In plenty to my best beloved to flow,  
When he to eat his precious fruits doth thither go.   

Into my Garden now, 
Christ.  beh●ld, I come,  
My dearest Spouse, my Sister, and my Love,  
I eat mine Honey, with mine honeycomb,  
My Myrrh, and Spice, I up together gove:  
I drink most pleasant wine, as sweet as love,  
Mingled with Milk; Oh Milk and Honey dear!  
My friend's, of all my Wine, Fruit, Spices, prove:  
Oh, eat and drink, I say, and make good cheer,  
Yea, drink abundantly, Oh, my beloved, my dear.    

CHAP. V.  

Christ doth his Church out of her slumber wake:  
Her sloth doth turn her heart to much woe:  
She suffers persecution for his sake:  
And to her Maids describes from top to toe.   

BY night I slept, 
Church.  but ah, mine heart did wake,  
When (lo) I heard the voice of Him I love;  
He knocked, 
Christ.  and called; Open to me, my Make,  
My love, my undefiled, and my Dove:  
My head is moist with dew from Heaven above;  
The night, with droppings, all my locks doth fill,  
My coat is off; 
Church.  how should I on it prove?  
My feet are washed; how should I them defile?  
Yet seeing's hand within the door, mine heart did smile.   

To open then to my beloved I rose,  
And (lo) the Myrrh did down mine hands distil,  
Sweet smelling Myrrh, which from his hand did wooze,  
And all the handles of the lock did fill;  
I opened then to my beloved at will,  
But my beloved had himself withdrawn,  
My love was gone, my heart grew faint and ill,  
I sought him, but alas, I sought in vain;  
I called him; but no answer gave he me again.   

The Watchmen, that about the City went,  
Found me, and smote me, and they wounded me,  
The keepers of the Walls my veil off rend.  
O Daughters of Jerusalem that be,  
I charge you, if you my beloved see,  
To tell him how that I am sick of love.  
What's thy beloved? 
Daugh.  fairest of Maids, what's he,  
For whom such questions thou to us dost move?  
Tell us, what's thy beloved other belou'ds above?   

Ruddy and white is my beloved one,  
The chiefest of ten thousand: 
Church.  of fine gold  
His head is; and his locks are bushy grown,  
Black as a Rau'n; his eyes (if you behold)  
Are like Doves eyes, which by the Brooks do fold:  
Their feathers washed in milk, and fitted neat;  
His cheeks, spice beds, sweet as the Marigold;  
His lips, like Lilies moist, with Myrrh all wet:  
His hands are like gold rings, with stones of Berill set.   

His belly is bright ivory, in-laid  
With Saphires blue; and his fair legs, whereon  
He stands, like marble pillars, upright stayed  
By golden sockets, and like Lebanon,  
His face: and fair as Cedars thereupon.  
His mouth (behold) most comely is and sweet;  
He is the loveliest one that can be shown.  
Thus my beloved is known, if you him meet,  
O Daughters of Jerusalem, him fairly greet.    

CHAP. VI  

The Church her hope doth to her Maidens clear:  
Her Spouse is ravished with her glorious sight;  
Before the Queens and all doth her prefer,  
And likens her unto two Armies bright.   

FAirest of women, 
Daugh.  whither is he gone?  
Where did he turn? that we may seek with thee.  
Into his Garden, 
Church.  my beloved alone  
Descended is, to's beds of spicery;  
In his delightful Gardens feedeth he,  
And gathereth Lilies beautiful and young.  
I my beloveds am, and he to me  
Beloved only is; for him I long;  
Behold, I see him f●ede the Lilies fair among.   

My Love, 
Christ.  thou art, as Tirza, beautiful;  
And as Jerusalem, comely and gay;  
And, as an Host with banners, terrible;  
Thine eyes have overcome me: Turn away;  
Thine hair is like a flock of Goats, that stray  
Upon Mount Gilead; and thy teeth do shine  
Like to a flock of Ewes, which make their way  
Up from their washing place; by every one  
Are twins, and, lo, amongst them barren there ar● none.   

Thy comely cheeks within thy locks appear  
Ruddie and white, like a Pomegranate side:  
Queen's sixty, fourscore Concubines there were,  
And Virgins without number, which did ride  
About my Love, my undefiled, my Bride:  
Yet her, the Mother's only happiness,  
The choice of all her Mother bore beside,  
When as the Daughters saw, they praise and bless;  
And all the Queens and Concubines could do no less.   

Who is't that looks like Morn? fair as the Moon?  
Clear as the Sun? as banners terrible?  
When I to view my pruned Gardens come,  
The Valleys, Fruits, and budding Vines fruitful,  
The Pomegranate, that beareth fair and full,  
My soul unwares me on the Chariot pight,  
Of people unto me most dutiful:  
Return, return, le's see the Shulamite;  
Return, what will you see? she's like two Armies bright.    

CHAP: VII.  

The Churches comely graces are descried:  
She doth profess her Faith, Love, and desire;  
And shows how to the marriage of the Bride,  
All things that are in heaven and earth conspire.   

HOw comely are thy feet within thy shoes! 
Christ.   
(O Princes Daughter) junctures of thy thigh●  
Like jewels are, which cunning hands did close:  
Thy navel, like a goblet round, replies,  
I want no liquor: and thy belly lies  
Like to a heap of wheat with lilies dight:  
Thy breasts (Roe twins) like tower of Iuory's  
Thy neck; thine eyes, like pools in Hesbon bright;  
Thy nose, like Lebanons' tower, that towards Damascus' light.   

Thine head's like Carmel; with thy purple hair,  
e'en Kings within their galleries are bound:  
How pleasant art thou! for delights how fair!  
Thy stature's like a Palm tree, strait from ground:  
Thy breasts of grapes are like to clusters round.  
I said, I would into the Palm tree climb,  
And prune the boughs which there amidst I found:  
Thy breasts are like the clusters of the Vine:  
The odor of thy nose, 
Apples.  is like sweet sops in wine.   

Thy palate is like wines of sweetest smell,  
Which down the throat go pleasantly and sweet,  
Causing the lips, that drink thereof, to tell  
Tales in their sleep. 
❀ Church.  I my beloved do greet,  
And his free love with true affection meet.  
Let's to the fields, and lodge in country cell,  
And early in the Vine-yards dew our feet,  
And see if that the Vines do prosper well,  
And how the Grapes do bud, and Pomegranates do swell.  
There plenty of my breasts I will thee give:  
Behold the Mandrake sweetly smelling ay:  
Look, at our gates all pleasant fruits do live,  
Both new and old, which I for thee up lay,  
For thee (● my beloved) against our marriage day.    

CHAP. VIII.  

Her undefiled love the Church makes known,  
And doth describe the force of jealousy:  
The Gentiles called, by Sisters wooing, shown:  
She hastes her Christ to come in Majesty.   

OH, that thou wert e'en as my brother dear,  
That sucked my mother's breasts: when I without  
Thee found, I would thee kiss: and none should here  
Despise me: then I would thee lead about  
e'en to my mother's house, that first me taught.  
I would thee cause to drink of spiced wine,  
And juice, that from the Pomegranate runs out:  
Thy left arm underneath my head should line;  
Thy right arm with embracements should my love intwine.   

Oh, Zion's daughters, I you charge no less,  
Stir not to wake my love, until he please.  
Who is't that comes up from the wilderness, 
Christ.   
Leaning on her beloved at her ease?  
From under th' Apple trees I thee did raise,  
Whereas thy mother did thee first conceive,  
Whereas thy mother first began thy days.  
Oh, 
Church.  let thine heart me as a Seal receive,  
And as a Signet on thine arm do thou me cleave.   

For Love is strong as death, and jealousy  
Cruel as grave; her coals be brands of fire,  
Whose raging flames consume most violently:  
No water can assuage her direful ire,  
Nor any floods can drown her hot desire:  
No, though a man all that he hath would sell,  
And let himself for wages out to hire,  
Yet house and substance all she would refel,  
Yea e'en contemn: No worldly thing can Love compel.   

We have a little Sister, and no more,  
Whose breasts as yet lie in a narrow room:  
Tell us, What snall we for our Sister do,  
When as the time of wooing her, is come?  
When as the time of wedding her, 
Christ.  is come,  
A silver Palace, with a door most sound  
Of Cedar boards, we'll make for her alone.  
I am a wall; 
Church.  my breasts are towers round:  
So am I in his eyes as one that favour found.   

A fruitful Vineyard had King Solomon; 
Christ.   
In a most fertile place this Vineyard lay:  
To Dressers he it farmed, that every one,  
For fruits thereof received, should yearly pay  
A thousand silver pieces at their day:  
My Vine before me I do dress alone.  
If they to thee a thousand must defray,  
A thousand silver pieces, Solomon,  
They for their pains must have two hundred every one.   

O, thou that in the Gardens sweet dost dwell,  
My name to thy Companions forth sound;  
Oh, cause me hear thy voice, that sounds so well,  
And make it from the Hills and Rocks rebound.  
Make haste then (my beloved) to confound  
Thine enemies: 
Church.  Be like unto the Roe  
And youthful heart, that on the mountains bound,  
The mountains whereon Myrrh and Spices grow,  
Make haste, o my beloved, thy glory here to show.   
FINIS.   


WHen Da●id his Ambassadors did send,  
Wise Abigal unto his 
a 1. Sam. 2●. 39 & 40.  wife to take,  
The Lady lowly to the ground did bend,  
Offering to wash their feet for her Lord's sake:  
Learn here what high account we ought to make,  
Of messengers that us glad tidings bring,  
Which travel great and labour undertake,  
For to espouse us to our Lord and King,  
To be 
b 1. Sam. 18. 18.  allied unto a Prince is no small thing.   

They that 
c Mark. 1. 3.  to desert hearts send forth their voice,  
And make his paths straight, and his ways prepare,  
Shall as the Bridegroom's 
d john 3. 29.  friends with him rejoice,  
And be 
* Matth. 22. 9  invited to his heavenly cheer.  
Oh, how my soul is ravished, to hear  
Herself invited as a welcome guest,  
By come 
f Can. 2. 14. & 3. 7.  my Spouse, my Love, my Dove, my Dear,  
Behold, our marriage bed is richly dressed,  
And all things are 
g Ca●. 5. 1▪ 2.  prepared ready for the feast.   

Selected Vessel, blessed Paul, who 
h 2. Cor. 12. 1, 2, 3, 4.  rapt  
Above the triple heaven, such things didst eye,  
As here the souls of men in darkness wrapped,  
Cannot conceive, What didst thou there espy?  

i Matth. 22. 2, 3, 4.  The Bridegroom clothed in love and majesty,  
Hasting unto his marriage consummation,  
Whose louely'st Bride the Wise man doth 
k Ca●. 7. 1, 2, etc.  descry,  
With all the marriage solemn preparation,  
The 
l Luk. 2. 32.  Gentiles light, and glory of the jewish nation.   

Then let no 
m Luk. 14. 17, 18, etc.  yokes of Oxen, Farm, or Wife,  
Hinder thy coming to this marriage feast.  
Where 
n Apoc. 22. 1, 2.  Water thou shalt taste, and bread of Life;  
The King will bid thee 
o Can. 5. 1.  welcome as his guest,  
And thee invite to 
p Can. 4. 12. & 6. 2.  Gardens neatlier dressed,  
Than that of Eden, planted by God's hand;  
There is true happiness and 
q Apoc. 21. 4.  endless rest,  
There 
* Apoc. 5. 11.  glorious Angels do by millions stand,  
All ready at the Bridegrooms and the Bride's command.     

THE BRIDE'S ORNAMENTS: poetical Essays upon a divine subject.  
THE FIRST BOOK.  

Viz. of  
Love,  
Humility,  
Repentance,  
Faith, and Hope.   
1. COR. 2. 2. I esteemed not to know any thing, save jesus Christ, and Him crucified.  
LONDON Printed by W. Stansby. 1621.   

TO HIS MOST WORTHY, LEARNED, AND EVER-BELOVED FRIEND, Mr. JOHN ARGALL, Esquire.  
THe Author doth his Pass-times dedicate,  
Whom he endeavouring to imitate,  
These Graces all, doth in the practic see,  
Which here in Theory described be.  
By your own, R. A.   

THE BRIDE'S ORNAMENTS.  

The first Book.  

THE CONTENTS.  
The Porter of Love's Gate, Humility:  
Her Treasurer, Knowledge; Fortitude, General;  
Mercy, her Chancellor; Truth, Secretary:  
justice, chief judge; Prudence directeth all.  
Temperance, controller; Repentance, Martial.  
Bounty, the Almoner; Faith, Hope, Patrons are;  
Patience, Obedience, Meekness, Maids I call,  
Attending Love: joy, privy Seal doth bear;  
God's word▪ sword-bearer is; Zeal, Prayer, chaplains there.   

THE PROEM.  

1  
THose sublime Wits, that in high Court of Fame  
Do seek to rank themselves by Poesy,  
Eternising the glory of their name  
By praise of Honour, and of Chivalry,  
To some great Prince's Court their youth apply,  
Knights honourable actions to behold;  
Chaste Ladies loves, and Nobles courtesy.  
Of such have Homer, Virgil, Spencer told,  
And have thereby their names in Fame's fair Court enrolled.   

2  
But had they waited on the glorious Court  
Of Heavenly Love, by some called Charity,  
And seen the order there, and gracious Port  
Of this great Queen and her fair Company,  
Her gentle Government and Majesty,  
This sure their most Heroic Muse might raise,  
As far above their modern pitch to fly,  
As candle-light's surmounted by Sun's rays,  
Or as the Creatures boasting is by Maker's praise.   

3  
Nor had their stately Muse been raised more high,  
By this employment in Love's Meditation,  
Than their own souls, which up to ●●auen would fly  
By this delightful heavenly Contemplation,  
Where they might view th'eternal Habitation,  
Prepared for the faithful Friends of Love,  
That by her Laws frame life and conversation,  
As Members of one glorious Head above,  
Which here upon the Earth by it do live, be, move.   

4  
Long time I sought Love's Court most carefully,  
And on her noble Actions set my mind,  
That, in her praise, my Muse might soar on high,  
I sought in vain, but could no entrance find,  
Until a courteous Lady then assigned  
To keep the Court Gate, hight Humility,  
Well knowing what I sought, lowly declined,  
Assuring me I never could descry,  
loves honourable Court, but by Humility.   

5  
She was a lovely Lady clothed in grey,  
Of russet wool, which her own hands did spin,  
Nor would expend her state in garments gay,  
Her care was to be glorious within;  
Yet had this Lady goodly comings in,  
Which for Love's sake she dealt amongst the Poor,  
To fill their bellies she looked lean and thin,  
Would stoop to heal the meanest Lazars sore,  
Yet when she had done all, grieved she could do no more.   

6  
She soon in me espies a dangerous sore,  
Most dangerous, because it was least seen,  
But inwardly did fester more and more;  
It was Ambition, which e'en from my Spleen  
Unto mine heart had sent her poisonous teen;  
To cure which sore, she medicine straight applies,  
Before I came in presence of her Queen.  
Who gains, saith she, grace in my Sovereign's eyes,  
By meekness, not ambition, seeks, as I, to rise.   

7  
Many good medicines did this Maid devose,  
Whereby she might recure my dangerous sore,  
As good examples, words eke of the wise,  
But none of these did yield me profit more,  
Than mine own wretchedness; which she before  
Me laid; that I might humbled be thereby,  
And though my flesh first spurned against this lore,  
Yet she so gently did this salve apply,  
That my proud heart it made stoop to Humility.   

8  
Thus humbled, I was to Repentance brought,  
Who was the Marshal, wondrous grave and sage,  
Ah! she, at first, me●ickle sorrow wrought,  
And showed how I unworthy was to wage,  
Or be admitted to Love's equipage.  
She than my conscience forthwith did demand,  
To bring my Sins and Follies on the stage;  
Who, straightways, did obey her great command;  
And, lo! my sins appeared in number like the Sand.   

9  
Sins done in secret, and long since forgot,  
She there exhibited plain to be seen,  
And strait me to the Bar of justice got,  
Accusing of high treason to her Queen:  
justice was chief judge, in the Law well seen,  
Yet limited by bounds of her Commission;  
Law was her rule, not what she did esteem,  
To extend Mercy she had no permission:  
They that have sinned must be condemned without remission.   

10  
But Faith and Hope, two Patrons near at hand  
To all distressed souls that crave their aid,  
Advised me not on mine own works to stand,  
But on His merits that had fully paid  
The ransom of my sins; and further said,  
From justice I to Mercy might appeal.  
This done, the Court most willingly conuaid  
Me to the Throne of Mercy, which should heal,  
And all by justice done against me, would repeal.   

11  
Mercy a Princess was of high degree,  
And near unto the Queen of Love allied;  
Most pleasant was her countenance to see:  
Knowledge the Treasurer sat by her side;  
But Prudence most of all her Grace did guide.  
The Secretary Truth her Acts did write,  
She Mercy yet with justice did divide,  
To all those Suitors that did crave their right;  
And were, by Faith and Hope, taught how to plead aright.   

12  
I had good audience at my first appearing,  
But when Faith, Hope, began my suit to move,  
Repentance craved another day of hearing,  
And she would all my sins before them prove;  
I answered, that this let I would remove,  
For I confess all against me laid,  
And straight by Faith and Hope did plainly prove,  
My Saviour's merits, all my debts had paid;  
Then all the Court 'gan cry, I need not be afraid.   

13  
Yet Mercy with her counsel would advise,  
Before that she to sentence did proceed,  
And first with Knowledge, Prudence, Truth device,  
The same which was long time before decreed▪  
And though damnation be thy sins just meed,  
Yet seeing thou so rightly dost apply  
Christ's merits, thou, from guilt of them art freed:  
Wherefore by Faith, Hope, and Humility,  
In Love's Court to abide, thou hast free liberty.   

14  
I thus absolved, by Mercies gracious doom  
Was brought to Meekness and Obedience,  
That they might me instruct, ere I should come  
Into the Chamber of their Queen's presence:  
And by the way I met with Patience;  
These three sweet Ladies many precepts give,  
With charge the same t' observe with diligence,  
And all my wrongs past and to come forgive,  
If in this Court of Love, with honour, I would live.   

1●  
Then Fortitude, this Queen's great General,  
Taught me'gainst all afflictions to stand fast,  
For he that loveth well endureth all;  
And Temperance enjoined me to fast,  
And all immoderate lusts from me to cast;  
This Temperance, controller of the Hall,  
Of slender diet is and body chaste;  
Bounty the Alm'ner next to me did call,  
To do good, and distribute to poor Saints 'boue all.   

16  
Then Lady Laetice, that stayed all this while,  
Longing and wishing me this good success,  
On me began most graciously to smile,  
And comfort after my great heaviness:  
She is of high trust and great nobleness,  
And keeps the privy Signet of her Queen,  
Which on the hearts of all she doth impress,  
Absolved by Mercy from Laws direful teen:  
She is called Inward joy, more to be felt then seen.   

17  
There met I Zeal without vain superstition,  
Who never, without Knowledge, durst come there,  
So hot and fiery was her disposition,  
As she in pieces could stone tables tear;  
She in grave comely habit did appear,  
As of the Tribe of Aaron she were borne;  
Gods Name dishonoured she could not bear,  
Her hair was all dischevelled and torn,  
Which she had rend to hear wretches her queen's love scorn.   

18  
She was most earnest and pathetical,  
And like joy, did inflame mine inward parts:  
Then Courtesy a Lady fair and tall,  
Instructed me in her most pleasing Arts,  
How first I should my looks suit to mine heart,  
And next according to mine heart should look,  
Unfeignedly the head and every part,  
To love, who for love my sins on him took;  
This Ladies loving heart, you might read in her look.   

19  
Then came God's Word, of all the rest, the Guide,  
From whose Mouth went a sharp two edged sword,  
Which did from me all sin and lust divide,  
And in my bleeding wounds sweet honey poured:  
Last, Prayer needs this favour would afford,  
My suit unto Love's Highness to present.  
Then falling on my knees, she did record  
My words, and e'en my secret heart's intent,  
And them, by Mediation, to Love's presence sent.   

20  
Thus was I to Love's glorious presence brought,  
Which was beyond imagination great,  
Who gently me enquired what I sought:  
Madam, said I, This now I do entreat,  
Your Grace will give me licence to repeat  
The goodly glory I do here behold:  
She granted me I should of her entreat,  
And all her Courtiers, whereof I have told,  
Which by God's grace I mean in order to unfold.   

21  
And that I may an order due observe,  
The first that comes forth is the Queen her Grace,  
Then follow on such Ladies as her serve,  
In their due order, rank, and proper place.  
Humility first leads the Virtue's trace:  
Lo, next Repentance, Faith, and Hope have room:  
These three are Ladies which do guide our race,  
Till we into the arms of Love do come;  
But, lo, they leave us there; for than their charge is done.    

MEDITAT. I.  
Of Heavenly Love..  

1  
THose learned spirits that spend their youthful prime  
In writing Volumes large of wanton Love,  
Find, in the end, they lose most precious time,  
And all their labour, and, though late, oft prove,  
That had their souls been mounted up above,  
Whence they were sent to this frail house of clay,  
They there had found the object of true Love,  
God, true, eternal, which ne'er fades away,  
But when Love there begins it doth endure for ay.   

2  
Whom as we love 'boue all things by him wrought,  
So all his glorious Works in him we love,  
And e'en that Word, whereby to pass he brought  
This all, in whom e'en all do live, be, move;  
The same is Author, Finisher of Love,  
The Sea from which all streams of Love do flow,  
Which here refresh the tender plants, and prove  
Most sovereign medicine to the Saints below,  
Whereby in goodness, love, and virtue, they may grow.   

3  
And as the Brooks their tribute-streames do send  
Unto the boundless Ocean, whence they move;  
So though on Saints and Poor we freely spend  
What we receive; yet to this Sea of Love  
We must tend always, as the steel doth move  
With Loadstone touched, to the Arctique Pole;  
All other motions violent do prove,  
This is the object of true Love: this s●le  
The Centre is of Love, on which all Love doth roll.   

4  
Author and Finisher, Thou Word of power,  
Centre and Loadstone, Object, Sea of Love,  
Sweet drops of Grace upon mine heart down shower,  
Attract my steely thoughts towards heaven to move;  
Teach me, the compliment of man, true Love,  
O help me to express, what I conceive  
Of thine affection, which thee from above  
Made to descend, and all thy Glory leave,  
And to the cursed Cross for love of man to cleave.   

5  
Of that dread love by which the Trinity,  
Ineffably doth in itself delight,  
Of Persons three making one Unity;  
I dare not undertake so high to write:  
My Muse here only labours to indite,  
Of that free Love, which doth from thence descend,  
That Love which from the head on members light,  
And that which from them aught again ascend;  
Lastly, that Christian love we each on other spend.   

6  
But as th'eternal Godhead is but one, 
Quaere.   
Yet is by Persons three distinguished,  
The Son is of the Father all alone,  
The Spirit from Son and Father doth proceed;  
So though a threefold kind of Love we read,  
Yet is this true and heavenly Love but one,  
For, with that Love from Father doth proceed,  
Christ loveth those he chooseth for his own,  
And we the selfsame love to Head and Members shown.   

7  
Thou that didst in thy Father's bosom won,  
Eternally begotten, vncreate,  
Let me begin where first thy Love begun  
To be unto us manifest: when Hate  
And Pride, the Dam of mischief and debate,  
Had caused those celestial Lamps of light,  
The Angels that kept not their first estate,  
To be dejected from thy Palace bright,  
Reserved in everlasting chains of darkest night.   

8  
Then first thy free Love did to Man appear,  
Whom after thine own Image thou didst frame,  
And blessedst him to multiply and rear  
Much fruit on Earth: and gav'st him power to tame  
Thy handy works, to which he gave a name,  
Which they received as Vassals of their Lord;  
Adam then Lord of all thy works became,  
Each herb, fruit, seed, thou gav'st him for his board,  
Thus Lord of all; he's only subject to thy Word.   

9  
God saw that all he made was very good,  
Yet 'twas not good that Man should be alone,  
(I dare not think Man could alone have stood  
In his integrity) thou gav'st him one  
To be his help, of his own flesh and bone,  
For whom he should Father and Mother leave;  
Behold! now Adam with his Paragon,  
Walk in the Garden, where they have good leave,  
The fruit of every tree there growing to receive.   

10  
Hadst thou him set in Gardens, ready planted  
With all v●●etie of rich delight,  
And for his care to keep them had but granted,  
He might take pleasure only in their sight,  
And food from one to feed his appetite,  
Nature had been content with competence:  
Thou gav'st him leave of all the trees to bite,  
Thou only one tree from his lips didst fence,  
To show thy Lordship, and prove his obedience.   

11  
But, lo, that pride which mischief did conceive,  
First in the Court of Heaven, brings forth below;  
And in disdain such excellent Spirits must leave,  
Their glorious Mansions unto one they know,  
Was framed of slimy earth: Behold! they grow  
To tempt the weaker by a false pretence,  
You shall not die, saith he, for God doth know  
What day you eat, you shall be gods from thence,  
Lo, thus was all mankind made guilty of offence.   

12  
Adam, where art? What art? Hid, naked, vile;  
Now thou hast eat of the forbidden Tree,  
My Wife did me, a Serpent her beguile,  
Cannot excuse thee nor thy Progeny:  
Cursed is the Serpeat for his subtlety,  
The Ground is cursed and all that on it goes,  
Serpents and Woman's seed at enmity,  
The earth, from whence thou cam'st, thee up must close,  
Thy Garden's lost, thy Subjects now become thy F●es.   

13  
O miserable Man, in loss, in pain,  
Look but from whence, and whither thou dost fall:  
Who now hath power to raise thee up again?  
Breach of one Law, thee guilty makes of all,  
Hell is thy Guerdon, miserable thrall,  
Driven from the presence sweet of God above,  
Which thee to such a height of bliss did call,  
The Serpent's speech, thou now too true dost prove,  
And to thy cost knowst Good and Evil, Hate and Love..   

14  
God is most merciful, yet True and Just,  
His Mercy shined in thy first Creation,  
His Law is broken, now he punish must;  
Here Love, behold, beyond all expectation,  
Will draw them both to reconciliation;  
God becomes Man, justice to satisfy;  
His Death shall pay the price of our damnation,  
No height of Verse this great Love can descry,  
This Sun is too resplendent for my Muse's eye.   

15  
Most glorious God, Wise, Happy, Vncreate,  
Absolute, Perfect, Pure, Omnipotent,  
Here humbly to converse in mean estate,  
And as a Malefactor to be rend,  
To save e'en those that sought him to torment,  
Captivity thus Captive for to l●ade,  
And give such gifts to Men, and Hell prevent,  
Thy works of power, Lord! can 〈◊〉 Creature read,  
But this of Love and Mercy doth them all exceed.   

16  
Three sorts of Love wise Sages have observed,  
Love of true Friends, of Kindred, Conjugal;  
Of which amongst them friendship hath deserved  
To be first ranked, this Love surmounts them all:  
These Stars do rise, these Stars again do fall,  
But when this Sun of heavenly Love doth shine  
Once in our hearts, it is perpetual,  
And when it lowest seems and to decline,  
It than is highest raised, and nearest to Divine.   

17  
This love's an undivided Unity,  
A concord that division will admit,  
Divided yet to all abundantly,  
And doth this all into one body knit;  
The Head that e'en above in heaven doth sit,  
It joineth to the Members on the ground,  
And all those Members in one Body knit,  
Love like herself the same is ever found,  
Though in one Member more than other she abound.   

18  
As Soul of Man doth from the Head to Heart,  
And all the Members life and motion send,  
Being ●l in all, and all in every part,  
e'en so doth Love her Power divine extend  
On every part that on the Head depend,  
And as the Members soon rot and decay,  
To which the Soul her virtue doth not lend;  
e'en so the Man whose love doth fall away,  
Doth strait in error, darkness, and delusions stray.   

19  
Those that by reason's force, and strength of wit,  
Draw true Conclusiont by firm Argument,  
First strive the Causes, with th' Effects to fit,  
Else they will hardly grant the Consequent.  
To say, I love, is not sufficient,  
Except I show the reason why I love;  
I know, o Lord! thou art Omniscient,  
But know no cause to love me should thee move,  
Only I daily feel that which I cannot prove.   

20  
God is Love's very Author; Life and Spring,  
Yea, God himself is also styled Love;  
From him all Streams of Love are issuing,  
As from the Sea all other Waters move:  
He first fills all with Love in Heaven above;  
Which Water plenteously the Vales below.  
So God loves first before we do him love,  
Lo, what exceeding great love he doth show:  
God loves his Enemies first, before they do him know.   

21  
The cause of all this Love proceeds from thee;  
Thou didst us love yet being Enemies,  
Bondslaves to Sin and Satan: but now ●ree,  
And made thy Friends by Grace; our love doth rise  
From thee as from the Spring, and multiplies,  
Growing from strength to strength, till by thy Grace,  
We works of Love in thee do exercise;  
Thy Members here for thee we do embrace,  
e'en as ou● own, till we behold thy glorious Face.   

22  
Into one Body we by Love do grow:  
Into one Building we are all combined,  
Love that doth from the Head to Members flow▪  
And all the stones hath in this building joined;  
Where every Members office is assigned;  
And every stone an others weight doth bear;  
All lively Stones the choicest of mankind,  
All living Members of one Head which here  
By Love in one close cemented and jointed are.   

23  
My lowly Muse, dares not presume to pry  
Into God's holy happy Habitation,  
Where Love three Persons joins in Unity,  
And makes one Godhead, to man's admiration;  
I leave the Mystery of th'Incarnation,  
Where Love doth make both God and Man in one,  
And eke the power of Spirits regeneration,  
Where Love makes Man e'en of God's flesh and bone,  
Thus Love all things in Heaue● and Earth unites in one.   

24  
Such as Love's cause is, such are Love's effects,  
Holy, Transcendent, Supernatural,  
Which public good, not private most respects.  
The weakest member service doth to all,  
And the most Honourable doth not call  
The meaner base, as he did him despise,  
They all agree in one, and one in all,  
Unto one glorious Head by love to rise,  
And in him works of Love and Grace to exercise.   

25  
This love's long suffering, gentle, not envies,  
Not striving, boasting, shameless for her own,  
Bitter, ill-minded, joying in injuries,  
But most glad to do right when Truth is known;  
Endures, believes, hopes, suffers all alone,  
Though tongues do cease, and prophesyings fail,  
And knowledge vanish, yet Love holds her own;  
We know and prophesy in part, as frail,  
But when the perfect comes, th'imperfect nought avails.   

26  
Had I the tongues of Men and Angels, and  
Could prophesy, and knew all mysteries;  
Had Faith to remove Mountains, t'understand  
All knowledge, and should all my goods out size  
Amongst the Poor, my body should devose  
e'en to be burned; yet if I want this Love,  
It profits not, this Love which doth arise  
From a pure heart; oh thou then, that dost prove  
And tr●e the hearts of Men, season mine heart with Love..   

27  
And ever let the Object of my Love  
Be the true individual Trinity,  
The Saints on earth, and Angels all above,  
That still persist in their integrity;  
I mention here the happy memory  
Of thy deceased Saints and Martyrs all,  
Which here their Love to thee did testify,  
Whom thou by Love didst first unto thee call,  
And dost in heaven reward with bliss perpetual.   

28  
But 'tis the heart from which this Love must flow,  
There Love her Court keeps, there's her Royal seat;  
'Tis not enough with words this Love to show,  
Or feigned looks; God doth the heart entreat;  
That must b●● cleansed from sin, made sweet and neat  
For him that standeth knocking at the door,  
Then open; he will enter in and eat,  
And bring with him of heavenly food such store,  
As thou shalt never thirst nor hunger any more.   

29  
Cleanse my deceitful heart defiled with sin,  
Make it a Temple for thy Spirit of Love,  
Fit for the King of Glory to come in,  
That all my words, thoughts, actions, pure may prove,  
As Rivers which from purest Fountains move,  
Oh, since thou wert so bountiful to spend  
Thy precious Blood for us thy Foes, still love  
And cherish us, and against all harm defend.  
Who will die for his Foes, cannot deny his Friend.   

30  
In all that Nature hath endued with life,  
We find desire with like to company:  
Again we see divinations, jars, and strife,  
Amongst those that are of different quality;  
We oft 〈◊〉- inclinations may descry,  
By company they either keep or shun,  
They have of manners such a sympathy,  
I therefore show what heavenly Graces won  
With royal Love, which sweetly linked together run.   

31  
These Virtues are loves dear Concomitants,  
Repentance, Knowledge, Faith, Humility,  
Fortitude, justice, Prudence, Temperance,  
Meekness, Obedience, Truth, Hope, Courtesy,  
These a most sacred 〈◊〉 Society,  
Do on the Court of royal Love attend,  
These Hate expel, and her base progeny,  
Wrath, Aua●●●, Pride, 〈◊〉, and contend  
'Gainst Glutto●e, 〈…〉 which on Hate depend.   

32  
These Imps which of this hellish Hag are bred,  
Begot of her by Lucifer in Hell,  
In ways of error and of darkness lead,  
Where damned spirits in torments ever dwell;  
And though on earth they bear away the bell,  
Of all one day there will a reckoning be,  
Then shall appear who hath done ill, who well;  
The lovely Bride shall joy her Love to see,  
But they which follow Hate, with her shall damned be.   

33  
Such do ill judge of Love that cannot love,  
Nor in their hearts feel heat of lively flame,  
Love is the gift of God from heaven above,  
Sent down man's proud rebellious heart to tame,  
And yield obedience to his holy Name,  
Though scorned by those, whose hearts are made so blind  
With this world's god, they cannot see the same,  
This World they love, and on Lusts set their mind,  
And never seek this true and heavenly Love to find.   

34  
The reason is, they do not seek to know  
God's Wisdom, Mercy, Bounty, Goodness, Love,  
And these though Preachers daily to them show,  
And their slow unbelieving hearts reprove,  
Their hearts of flint to love they cannot move;  
Ah! How can they love God they have not seen,  
When as their brethren here they cannot love?  
To love the Head, and yet to bear a spleen  
Unto the Members, is a thing unknown, unseen.   

35  
Should they with Paul behold the glorious sight  
Of th' Head, whose Members they do cause to rue,  
They would fall down amazed with such light,  
And humbly prostrate with submission due,  
Cry, Lord, Who art? and with affection new,  
That Head and Members would entirely love,  
Which lately with such spite they did pursue:  
Then would they set their hearts on things above,  
And all base worldly cares out of their mind remove,   

36  
Or be as 〈◊〉, john, and james affected,  
When on the Mount their Lord's Transfiguration  
They saw, and thenceforth worldly cares rejected,  
Desiring there to make their Habitation:  
Or could they see the Bridegroom's preparation,  
When clothed all in Majesty and Love,  
He hastens to his marriage consummation,  
How would they all their former thoughts reprove,  
And strive to be joined to their Head by Faith and Love!   

37  
When Love like Moses holds up both her hands,  
We, 'gainst our spiritual Amal●c prevail;  
And, lest she faints, like H●r and Aaron stands,  
Both Faith and Hope to stay them, lest they fail;  
These three transcendent Virtues, lo, can quail  
All that our passage to the holy Land  
Oppose by force, or else by flight assail;  
Lo, two of them, ten thousand can withstand,  
The third triumphs o'er Sin and all the Devil's band.   

38  
If when good 〈◊〉 saw Goliath slain,  
His love to valiant David was so great,  
That they did as one soul from thence remain;  
How should we love our Lord that did defeat  
Our spiritual Goliath? How entreat  
Our Ionath●● that doth his Father's ire  
Appease, and though he drops of blood doth sweat,  
Will vindicate us from eternal fire,  
And make Coheires with him? Angels this Love admire.   

39  
And father Iaco● thought it much, to send  
His dearest Benia●●● to Egypt land,  
Having ten sons upon him to attend,  
To lose their brother Simeon then in band:  
How doth Gods love itself to us expand,  
Who having but one only Son, him gave  
Us to redeem from Satan's cruel hand,  
And us his enemies as his Sons to save,  
In whom, and by whom, he will grant us all we crave?   

40  
And as the Child that sucks his Mother's breast,  
Is in all duty to her ever bound,  
For bearing him with pain and loss of rest,  
With many troubles she in nursing found:  
So should our Love unto our Lord abound,  
By whose Cross we are new borne from above,  
And nursed with Blood that floweth from his Wound,  
His Flesh we eat, his Blood we drink, and prove  
Flesh of his Flesh, Bone of his Bone, by Faith and Love..   

41  
Behold, here is a Sea of Mystery,  
Where Lambs may wade, and Elephants may swim,  
And both be drowned, except sweet Love stand by;  
By Faith we only wade about the brim  
Of this deep Sea, by Love up to the chin.  
It is a mystery, which to unfold,  
No speech is able, 'tis the heart within,  
To which this mystery is plainly told:  
This secret, Babes and Sucklings do through Love behold.   

42  
love's like to Oil, that, in Zarepta's Cruse,  
By spending on the Prophet, did increase;  
Like Sun, which light doth into all infuse,  
Yet doth thereby his light no whit decrease,  
Like boundless Waters of the bounteous Seas,  
Which fail not, though on all the Floods they spend;  
Like Leaches skill, by use which gains increase,  
Like fervent Prayer, which the Clouds transcend,  
Yet by her daily use in strength and growth doth mend.   

43  
love's like pure living Streams in Pipes, which flow  
From some fair Conduit built upon a Hill,  
Which though they moisten all the Vales below,  
And many Offices with Water fill;  
Yet to as high a pitch remounten still,  
As is the Fountain from whence first they fall,  
e'en so loves streams, which from our head distil  
Upon the lowest Member here of all,  
Mount up, from whence they came, with source perpetual.   

44  
But why seek I by similes t' express,  
The heavenly Nature of this glorious Queen,  
Since Men and Angels greatest nobleness,  
But e'en as shadows to the substance been,  
If with her most celestial splendour seen:  
Let dust and ashes dare then be so bold,  
His Maker to compare with Love's great Queen,  
So I her heavenly graces may unfold,  
And you the plainlier may her glory great behold.   

45  
God's vncreate, eternal, infinite,  
love's boundless, sans beginning, without end:  
And as God's Throne above in Heaven is pight,  
Yet's Providence doth on meanest Worm attend;  
So th●●gh Love's habitation doth transcend;  
She dwells with meanest Creature here below,  
And ●n them her most gracious Beams doth send;  
G●d e'en the secrets of man's heart doth know▪  
And Love the secret things of God to Man doth show.   

46  
The King of Heaven, for Man, did on him take  
A Servant's form, e'en so this heavenly Peer,  
Herself a Servant unto Man doth make.  
The whole Law God for us fulfilled here,  
And Love us from the guilt thereof doth clear;  
If you will grant similitudes may prove,  
By thousands I can make it plain appear,  
love's like in all to God in heaven above,  
Yea, Love is God himself: for God is called Love..   

47  
As in the Frame and Microcosm of Man,  
The Souls great power all other motions sway,  
And the whole Frame which of the Chaos came,  
To the prime Mover always doth obey;  
So do all spiritual heavenly Virtues ay,  
Depend upon this gracious Queen of Love,  
And e'en as Man and the whole World decay,  
When Soul departs and Spheres do cease to move,  
e'en so all Virtues die not quickened by Love..   

48  
Two things observe in Love, longing, delight;  
Longing to get; Delight, when we obtain:  
Lo, Love with longing doth our hearts invite  
Unto the feast, where Christ shall entertain▪  
Virgin's that in their Lamps sweet Oil maintain;  
Those that are in the wedding Garment dressed,  
Where they with him shall evermore remain,  
In solemnising of this marriage feast,  
Where they enjoy true happiness and endless rest.   

49  
As is Love's Object, so indeed is Love,  
Constant, delightful, happy, permanent,  
If we affection set on things above,  
And tread in his steps that before us went,  
Delight shall ever last with true content:  
If for this pearl of Love, we all do pay,  
And let no Wife, Farm, Oxen us prevent  
From coming to the marriage at the Day,  
Then like Love's Object, so delight shall last for ay.   

50  
Th' examples of this Love are manifold,  
In holy Men, when yet the Law had place,  
As Abram, Moses, job, and David bold,  
But they have shined more now under Grace  
Amongst those that have seen our Saviour's face,  
But most since he the Comforter hath sent,  
Stones, Faggots, Swords, Saws, Crosses they embrace,  
As if they did their Saviour represent,  
Showing by loss of their dear Blood their true intent.   

51  
In every Age, examples do abound  
Of God's love t'us, and ours to God again;  
Yea, when most enemies seek Love to confound,  
She doth her own most valiantly maintain,  
No horror, death, cold, hunger, loss, or pain,  
Saints, from their Love to Christ, can separate,  
Their Martyrdome's their Crown; their loss, their gain;  
Their Captaynes death Soldiers doth not amate,  
They know this is the way in at the narrow Gate.   

52  
Oh! let this one example serve for all,  
For Love, a Servant's form, God on him takes,  
To raise up Man, e'en God receives a fall,  
Himself a Suitor poor to us he makes,  
Enduring pain and hunger for our sakes,  
Going from house to house: in every place  
Doing of good, our sins upon him takes,  
Opens wide his Arms, his Church for to embrace,  
And humbly us entreating to accept of grace.   

53  
It hath been known, that sometimes for a Friend  
A man would die; some shortened have their life  
With grief for loss of Children, or their kind:  
Some, for their Minions loss, have died with knife:  
jacob would serve e'en seven years for a Wife,  
Our Saviour for his Foes his Blood doth spend;  
Us Children to adopt, lays down his Life;  
To save his Spouse doth on the Cross depend,  
Served for her five seven years: His Love doth never end.   

54  
Behold! by all these Names, he doth invite  
Us to embrace his mutual heavenly Love,  
And calls us Friend, Child, Sister, Spouse, Delight;  
His Servants sends us courteously to move,  
To royal Banquets and sweet beds of Love,  
By grace adopting us, to be Coheires  
e'en with himself, of glory great above,  
No cost or pains, not his own Blood, he spares,  
But like a Father, Husband, Friend, for us he cares.   

55  
I here had ended, had not holy Steven,  
The first of Martyrs, that did testify  
His Master's Resurrection: of the seven  
The chiefest Deacon: Had he not falsely  
Been next accused of wicked blasphemy,  
Whose witnesses their cloth's at Saul's feet lay,  
And then him stone with stones, whilst he doth cry,  
jesus receive my Spirit: And Love doth pray  
Aloud, Lord to their charge this sin do thou not lay.   

56  
Why seek I out? let us within abound,  
Towards the Saints in love and charity,  
Which doth to God's high glorious grace redound,  
When by relieving them in poverty,  
They for our bounty Gods Name glorify:  
He that unto the Sower giveth seed,  
Bread to the hungry, he will multiply  
Us with increase, if to poor Saints in need  
We give with cheerfulness: such gifts God likes indeed.   

57  
Who sparingly doth sow, reaps sparingly:  
His Righteousness for ever shall remain  
That doth disperse and give abundantly:  
What do we save if we the world should gain,  
And lose our Crown which up in Heaven is laid?  
Who having this world's good, and doth behold  
His brother want, yet doth his hand retain,  
How can it be but Love in him is cold?  
For whereas Love doth dwell, her fruits are manifold.   

58  
Oh! come all ye then, that forget the Lord;  
Behold his love to Man with admiration!  
Oh, let our love such fruits to Saints afford,  
They may bless God for such refocillation.  
Mount up my soul by heavenly contemplation,  
Behold him in his Majesty above!  
Behold him in his wonderful creation!  
In's Wisdom and his Providence, and prove  
If all these counterpoise his Bounty, Mercy, Love..   

59  
And if his love's so great and wonderful,  
Most precious sure's the Object of his love,  
Out of this World's great treasury to cull  
One, whom he would eternally above  
Make happy with his presence: and to prove  
So kind a Father, Him Coheir to take  
To his own dear beloved Son: to love  
Him as his own, for his own Sons dear sake.  
Learn here what high account we of our souls should make.   

60  
Why dost, my Soul, then grovel on the ground,  
Since in respect of thee this World is base?  
No thing created in the World is found,  
Which God vouchsafed hath so much to grace.  
His free Love doth advance thee to this place,  
Requiring of thee this one compliment,  
Thou him and his again with love embrace,  
For Love fulfilleth the Commandment,  
Command Lord what thou wilt, Love makes obedient.   

61  
But ah my Soul! Where is thy Love? thy fear?  
How doth the World bewitch thee? How possess?  
How are thy thoughts ta'en up with worldly care?  
Breeding of heavenly Love a senselessness:  
Dost thou misdoubt God's gracious promises?  
far be such Atheism and impiety;  
Oh, never let such dismal heaviness  
Cleave on my Soul, through unbelief to die,  
For which Christ offered up himself so lovingly.   

62  
Hast thou not, oh my Soul! most plainly seen,  
That all things in this World are vanity,  
No true content to mortal ere hath been,  
But that which doth endure eternally?  
As Primum mobile Love doth employ  
All other Graces in their proper motion,  
And as all Spheres are moved perpetually  
By the prime Mover, so loves purest Notion,  
Sways all the other Virtues in their due devotion,   

63  
Wilt then despise his friendship, kindness, love,  
Wherewith thy Lord invites thee unto Grace?  
And as a Father, Husband, Friend thee move,  
His Love with like relation to embrace?  
And all thy mind on things above to place,  
Abandoning vain wealth and world's delight,  
The World and all things in it are but base,  
To ransom one poor Soul all is too light,  
In this God's Love doth more than all his Power and Might.   

64  
Oh! that I could despise Worlds vain promotion,  
And follow heavenly things with all my might,  
My whole life consecrating to devotion;  
Oh, that I might live ever in thy sight!  
Where fullness is of joy and pure delight,  
Oh, that mine heart were on thy Law so set!  
To meditate thereon both day and night,  
Thy Statutes than I never should forget,  
Nor at the wickeds vain and false preferments fret.   

65  
Oh, that my dearest Husband, Father, Friend,  
His heavenly Love into mine heart would shower!  
That my Love may again to him ascend,  
And that I may with all my might and power,  
Love and defend his Members from each stour;  
His Saints which in this wand'ring wilderness  
In danger of the Wolves are every hour,  
Visit the Widows and the Fatherless,  
And walk unspotted here in Truth and Holiness.   

66  
But though, alas, this heavenly Love I feel  
Abundant grace upon mine heart to shower,  
Love of this World my soul's eyes up so seel,  
To love the things above, I have no power:  
And though I feel sweet flashes every hour  
Of heavenly Love: I cannot love again  
The Head nor Members, which in earthly Bower  
Most dear and precious in his sight remain,  
But hardly can from Envy, Hatred, Pride refrain.   

67  
I do confess my debt of Love so great,  
I never able am my score to pay,  
For if I should God's kindnesses repeat,  
And all his favours in one sum convey,  
I might begin them early before day,  
But could not cast the number up by night.  
Accept my will and readiness for pay,  
Accept my sorrowful heart and humble spirit,  
Which made the Widow's poor, an acceptable mite.   

68  
Let me thy love so lively apprehend,  
That I may ready be with cheerfulness  
To die for thee, who thy dear Blood didst spend,  
To vindicate my soul from wretchedness;  
And raise me to such height of happiness,  
That I may gladly wish my dissolution;  
And cast from me all wretched worldliness,  
Prepared with a holy resolution,  
To stand undaunted at the World's great devolution.   

69  
Frame in me such an habit of thy Love,  
As I for love may seek thee to obey,  
More than for fear I should thine anger move,  
Whereby thou shouldst my sins with vengeance pay;  
And grant that all the good I do, I may  
Perform it well, with good and due respect  
Unto thy gracious Love, which me always  
In every good and perfect thing direct:  
And not for pleasure, gain, vain glory, world's respect.   

70  
Set my delight on hallowing thy great Name,  
And longing for the coming of our King,  
Thy Will on Earth to do, e'en as the same  
Thine Angels do in Heaven: such nourishing  
As we have need of, daily to us bring.  
Forgive our faults as we by love forgive  
Them that offend us; From the enticing  
Of Sin and Satan and the Flesh relieve;  
From evil set us free, in joy and Love to live.   

71  
O Lord! I do but ask, what thou to give  
More ready art, than I am to receive;  
Thy Life thou laidst down, that my soul might live,  
Didst cleave to flesh that I to thee might cleave;  
My Soul thou wilt not now in darkness leave,  
Which to redeem thou suffered'st many a wound,  
And Hell and Satan's malice to deceive,  
Suffered'st thy Body three days in the ground;  
But raised up now to Heaven, thy Love doth more abound.   

72  
For there thou mak'st continual intercession  
For us, thy Servants which do wander here  
In this vain World, subject to base oppression  
Of Satan, World, Flesh, which about we bear:  
Thou send'st thy Comforter our hearts to cheer,  
That says, Thy Grace is all-sufficient,  
Esteeming nothing for thine Own too dear,  
For them which to thee be obedient,  
And love and serve thee with a faithful true intent.   

73  
Then, oh my Soul! be bold and confident,  
Though of this Love thou have the smallest taste,  
He gave it, that will daily it augment,  
Cherish it carefully, let it not waste:  
D●st thou desire to love? lo, love thou hast;  
He surely shall fulfil thy whole desire,  
Look all the Ages that are gone and passed,  
God never yet was found like Man, a liar,  
But what he promiseth, we boldly may require.   

74  
Should I with job be thrown down in the dust;  
With jonas drowned in belly of a Whale;  
With jeremy into a Dungeon thrust;  
Should I with David walk, e'en in the vale  
Of cruel death, with joseph set to sale,  
And without cause in prison spend my days,  
Should damned ghosts stand ready for to hale  
My Soul to Hell: all this me not dismays:  
I know whom I have trusted, he my soul will raise.   

75  
Should my sins be in number as the Sand,  
And my forefathers sins, my sins exceed  
In weight and number: yet I firm would stand,  
What though eternal fire be sins just meed?  
Much is forgiven, where is much love indeed;  
Wherefore mine Heart and Soul shall ever praise  
My Maker, that in me such love doth breed,  
That doth my Soul from hellish horror raise  
Above the Heavens, to live the life of Love always.   

76  
As always for thy love, so at this time  
I praise thee for this holy Meditation  
Of heavenly Love: of all the Grace's prime,  
Which by thy grace do work out our salvation;  
And pay the score and price of our damnation:  
I always will acknowledge and confess  
Thy Power and Bounty in our first Creation;  
But now mine heart unable to express  
Thy Love in our Redemption, here with joy doth cease.   

77  
And prays that whilst I Love to others preach,  
Myself may not become a reprobate,  
Like as I oft have seen a skilful Leach,  
Careless of his own health and frail estate;  
But grant that as this Song I do relate  
Of heavenly Love, it may my Soul here move  
To be as true as Turtle to her Mate:  
That never worldly cares my heart remove  
From this most precious Pearl: this true and heavenly Love..   

78  
Had I not told, you wonder might, how I  
So mean a wretch, in presence came of Love;  
But, as I said, Madam Humility  
Me first directed to her Court to move;  
And from mine heart Ambition did remove;  
For, from my youth, I had a great desire,  
To view th' estate and bliss of glorious Love,  
But, oft in vain, I did thereto aspire,  
Till Humbleness me taught: of whom I next inquire.    

MEDITAT. II.  
Of Humility.  

1  
MY boundless thoughts, that in a restless mind,  
Deprive my body oft of natural rest,  
And urge my soul true happiness to find,  
And that once found therein to set my rest,  
Do often to my purer Soul suggest,  
To seek for pleasures, honour, wealth, promotion;  
But more of them I gain, the more oppressed  
I am with worldly cares, and minds commotion,  
So that to nothing in this World I have devotion.   

2  
And yet I see, all Things that being have,  
Unto their Bene esse do intent,  
Their Summum bonum 'tis that all do crave,  
First sought for, though they last it apprehend:  
Love is that good I seek to apprehend,  
As all Things being to their end do move;  
But none but by Humility can wend  
Into Love's Court, without her none can prove  
What is the end and finishing of all true Love..   

3  
Therefore I sing next of Humility,  
The lowly Porter of high Love's Court gate,  
Who brought me first Love's glorious Court to see,  
And all her Courtiers, as I told of late:  
Humility the poorest beggars Mate,  
Yet equal to the highest Peer of Love,  
And by her used in all affairs of State,  
Humility which doth so gracious prove  
To all good Men on earth, and Angels pure above.   

4  
God second Person in the Trinity,  
Whose being is immortal, vncreate,  
Who in the days of thy Humility,  
Didst here converse with Men in mean estate,  
That we thy lowliness might imitate,  
Direct my Muse most lively to express  
Humility, that opens wide Love's gate  
To those, that do confess their wretchedness,  
But shuts close against all proud and vain ambitious guests.   

5  
Humility that virtue is, whereby  
We vile and lowly seem in our own eyes;  
Despising our own worth and dignity,  
Since of ourselves we nothing have to prize:  
The first and certain step whereby we rise,  
And climb the Hill of joy and Happiness;  
Stranger to fool's companion of the wise.  
Of Folly, Pride; of Grace comes humbleness;  
One headlong leads to Hell, the other unto Bless.   

6  
This modest Lady, Humbleness of Spirit,  
Herself unwise and ignorant doth deem,  
And never thinks she able is to merit,  
In Love's high Court to be in such esteem,  
She far inferior to herself doth seem,  
And never thinks she Knowledge can attain,  
Disgrace or loss she sweetly doth redeem  
With Humbleness, and holds it greatest gain,  
Her Peace, not Place; true Love, not Glory to maintain.   

7  
Most fruitful Lady like the fertile Vine,  
Which evermore when she most fruit doth bear,  
Her goodliest branches lowliest doth decline,  
And as the fairest clusters do appear,  
Hid under leaves; e'en so this gracious Pee●e  
Covers all Virtues under lowliness:  
Of Fortune's storms she never stands in fear,  
Nor troubled is with want or with distress,  
For she hath learned to be content in pain or ease.   

8  
Inward and outward's this Humility,  
In words and actions, looks, thoughts, and attire,  
The inward by the outward we descry.  
It is hypocrisy for to desire  
Lowly to seem, and secretly aspire  
Unto a Crown, by legs, with Absal●m:  
Such compliment let Pagan Courts admire,  
Never such baseness yet had any room  
In Court of heavenly Love, where heart and look is one.   

9  
For true Humility is undivided,  
She always looks, speaks, does, seems, thinks the same,  
And though she be by scorners oft derided,  
she's always humble like unto her name:  
Nor doth she virtuous deeds to purchase fame,  
But for themselves, and for her Lords dear sake,  
Who with her suffered much reproach and shame,  
When he a Servants form did on him take,  
And Lord of all, himself of none account did make.   

10  
The Son of God from all eternity,  
Most holy, happy, wise, whose glorious Station  
Being pight in Heaven, thought it no robbery  
To be with God of equal estimation;  
Himself to make here of no reputation,  
His glory great in highest Heavens to leave,  
And live here in the meanest servants fashion,  
And when the Heavens did him again receive,  
Her here unto his Spouse for an ensample leave.   

11  
Oh! could we but this wondrous Grace conceive,  
And honour Love hath done Humility,  
Would it not cause us unto her to cleave,  
And her embrace with all integrity,  
Keeping her in our hearts most carefully,  
That from our humbled hearts, as from a Well,  
There might flow forth unfeigned humility,  
That when we are hence summoned by the bell,  
We in Love's Court with joy eternally may dwell?   

12  
This is the final cause of Humbleness,  
To gain true Bliss, and Gods eternal Love:  
The formal is unfeigned Lowliness,  
In and without, which God and Man approve;  
The knowledge of ourselves us well may move  
As the efficient cause, her to embrace:  
Thoughts, manners, looks, words, tires material prove;  
For by the words, eye, act, attire and face,  
A wise man may discern what in the heart hath place.   

13  
But now if we unto th'effects proceed,  
What gains a man by all his lowliness?  
We see what much sorrow it did breed  
Unto our Captain, when in great distress  
he's humbled to the Cross: and we no less  
By his ensample look to undergo  
His scoffs and scorns, his gall and bitterness:  
If this be all Humility can do,  
Of all they are most wretched that are humbled so.   

14  
But lo! our Leader that did her embrace  
With such affection, God doth him regard  
As his dear Son: behold, he doth him grace  
Above the Angels; and he hath prepared  
Such joys for him as cannot be compared:  
With glory and with honour hath him crowned,  
And though a while on earth he meanly fared,  
All now unto his honour doth redound,  
At naming of his Name all knees must kiss the ground.   

15  
And us that in our Captains steps do tread,  
And follow him in true Humility,  
He will to endless bliss and glory lead,  
And honour here with true nobility:  
And as he captive led captivity,  
And did from lowest earth to heaven ascend,  
So from the dust and grave shall we on high  
Be raised, where we in glory shall transcend  
The Angels: which on Head and Members must attend.   

16  
But soft, my Muse, thou now dost far transcend  
The subject of thy song, Humility,  
Now homeward to thyself thy thoughts intent,  
And view the subject where she doth abye.  
The heart's the seat of true Humility,  
And in thy body seated is thine heart,  
Both made of basest Clay: thy soul from high,  
The highest by thy nostrils did impart,  
Which is there all in all, and all in every part.   

17  
The body's base; the soul it doth transcend,  
And were't not here immured in house of clay,  
Against her nature she would re-ascend  
To him that gave her: Then, my Soul, I say,  
Into her Maker's presence would away,  
And be accepted by his mediation,  
Who humbled to the Cross, for her did pay  
His dearest blood for reconciliation.  
For after humbleness doth follow exaltation.   

18  
Nay e'en our flesh, though humbled in the dust,  
By virtue of our Saviour's Resurrection,  
Again shall be united: and the just  
Which have been humbled here by his direction,  
Shall be delivered from world's base subjection,  
Into the liberty and glorious light  
Of Gods own Sons, under whose safe protection,  
They ever shall enjoy the happy sight  
Of God and's Saints, which here have humbled been aright.   

19  
But Humbleness is not the only way  
To bring us to this glorious exaltation,  
End of our hopes: but first doth us convey  
To wholesome true Repentance to salvation;  
Which is from filthy sin the best purgation:  
Mercy the meek and humble man doth save,  
Though justice us condemn to dire damnation,  
If Faith and Hope for us we Patrons have,  
Whilst Bounty grants us all things needful we do crave.   

20  
The Treasurer Knowledge, who hath always vowed  
Herself true servant to Humility,  
Hath her with precious and rare gifts endowed,  
Yet still more mean and lowly she will be:  
For well she wots, in whom the Treasuree  
Of Wisdom and of Knowledge all did dwell,  
Became a servant mean of low degree,  
Truth often unto her (what she knows well)  
That she hath nought but what she hath received, doth tell.   

21  
Thus Meekness, Patience, true Obedience, joy,  
Do always with Humility abide,  
She is most kind and courteous, never coy  
Unto the virtuous; and she opens wide  
Love's gate unto the Humble; but doth hide  
From th'envious, vain, and the ambitious wight,  
Truth, Prudence, Knowledge, which should be their guide;  
Thus Humbleness guides all to Truth and light,  
But Pride, Ambition, lead to darkness, error, night.   

22  
This Monster, foul Ambition, cursed Pride,  
Who, envying Man, e'en in his first creation,  
Did like a subtle Serpent smoothly slide  
In t' Eden's Garden, Man's sweet habitation,  
Where by malicious, subtle, false persuasion,  
He then persuaded simple E●e to try  
Forbidden fruits, and by false application  
Assured her she should knowledge get thereby,  
Such knowledge gain they that eq●iuocate and lie.   

23  
Oh! had Humility true Knowledge brought  
To Eve, before she did commit this sin!  
She ne'er had entertained so base a thought,  
Nor we of Pride and Satan bondslaves been;  
See here the end of all, that do begin  
In pride and in ambition: they must fall,  
Pride first betrayed us to the Fowler's gin,  
But Humbleness delivers them from thrall,  
That do unfeignedly with her for mercy call.   

24  
What? Be as gods? For to be proud and poor,  
Is a base sin, hated of God and Man,  
Behold, e'en as Humility's the door,  
That leads to Happiness, e'en so began  
At Pride the misery and smart of Man:  
Which still in him remains a dangerous sore.  
For honour here a Worldling what you can,  
His greedy thoughts will never count it store,  
Ambition, like to Hell and Grave, still gapes for more.   

25  
Thus Poets tell of an ambitious Snail,  
That golden weathercock on steeple high  
Espying, from sweet Garden, would assail,  
And for vain glory life would jeopardy:  
He by fast hold and winding subtlety,  
Mounts slily up the steeples highest spire,  
Whence he the poor Bird throws down cruelly,  
And doth to his place vaingloriously aspire,  
Till Boreas' brazen wings him throws down in the mire.   

26  
Thus vain fond youth left his sage Father's lore,  
And by his borrowed wings did soar so high,  
(Lo here their end that seek so high to soar)  
The Sun beams heat his waxen wings did frie.  
Proud Briar that safe and secure did lie  
Under stout Oaks most safe protecting arms,  
Supplanted him by treason cunningly,  
Then to Sun's heat exposed and Winters storms,  
He's trod down by wild beasts, and eaten up of worms.   

27  
Once had the feet the noble Head defied,  
Grieving to bear his burden any more,  
And Brawny arms their helping hands denied,  
To feed the belly with convenient store:  
But hands and arms forthwith grew weak and poor  
For want of stomaches strengthening nourishment,  
And now the legs that able were before,  
To bear both Head and Body's wonderment,  
Became wrong, stumbling, lame for want of government.   

28  
When jothams trees went out t'annoint a King▪ 
Judge. 9 8.   
They first besought the Olive tree to reign,  
But he, his fatness highly valuing,  
Refused to leave it for a Kingdom's gain:  
Next Figtree sweet to rule they would constrain,  
Who nould his sweetness leave for Kingdom's glee:  
Last to the fertile Vine they do complain,  
Who fruitfulness loves more than sovereignty,  
But Briar base will reign and the anointed be.   

29  
Like as on Mountains which do break the clouds,  
Sand, gravel, and unfruitful earth do lie,  
But in the fruitful Valleys lowly shrowds  
Fruit good for meat, and to delight the eye:  
And as the brackish Waves do mount on high,  
Whilst fresher Waters silent slide away;  
e'en so it fares with sweet Humility,  
Which like the fruitful Meadow's fruitful ay,  
And like fresh Brooks, whose sweetness never doth decay▪   

30  
And as tall ships which bear too high a sail,  
Are soon o'returned by a boisterous wind,  
Whilst smaller Vessels against the Waves prevail,  
Arriving safely at the Port assigned:  
So they, that to ambition are inclined,  
And Phaeton-like to guide the Sun aspire,  
All things consume that under them they find,  
Till from their Coach they tumble in the mire.  
Till fuel fails, Ambition never slakes her fire.   

31  
And as man's eye, the higher he doth stand,  
The things which are beneath doth lesser deem,  
So he that doth God's greatness understand,  
In his own eyes, doth vile and nothing seem,  
An humble man's a gem of high esteem,  
Which ignorant men do trample in the mire,  
Until the skilful jeweller redeem  
It from the dust, and cleanse it in the fire,  
Then those that trod on it before, do it admire.   

32  
Those that in Prince's service purchase fame,  
And thereby would raise their posterity,  
Seek great alliance to confirm the same,  
And of the Heralds get a Pedigree:  
But they that would gain true nobility,  
To do Christ's heavenly Fathers will must seek,  
For such his Mother, Brother, Sister be,  
No honour or alliance can be like  
To this: yet sure such are the humble and the meek.   

33  
Humilitie's the Basis and foundation  
Of Virtues all into one building brought,  
Which for to raise on high by contemplation,  
Must deep and low within the ground be wrought:  
If one desire to mount his house aloft,  
And works his under-pinning slight below,  
He builds upon the sands: all comes to nought,  
For if the floods do come or wind do blow,  
Affliction, Persecution, all doth overthrow.   

34  
The thing which God or Nature doth decree  
In secret: Man, oft b' innate augury  
Unwittingly foretells, which shows to be  
Between our souls and heaven a sympathy;  
Hence is it, that this Dame * Humility  
Hath her denomination from the ground:  
For though, as she is spiritual, she can fly  
Above the highest heavens, yet she is found  
The lowliest wight on earth, though highly to be crowned.   

35  
The ancient Latines Homo, Man did name,  
By derivation from Humility,  
To teach him that he should become the same  
In Truth, as in names Etymology;  
And let a man look through Antiquity,  
Lo! all the Men, whose virtues are commended  
For patterns good unto posterity,  
In humbleness they have begun and ended,  
When Pride, as basest sin, is always reprehended.   

36  
Abel and Cain, firstlings of humane ●eede,  
Ambitious Cain, but Abel meek and mild,  
His offering was accepted, which did breed  
Such wrath in Cain, that he the ground defiled  
With his own brother's blood, which he hath spoiled▪  
Moses is called the meekest man alive,  
Abram himself but dust and ashes styled,  
When he besought his Maker, for twice ●iue  
Just men there found, to save the Sodomites alive.   

37  
jacob fed Laban's sheep, the Patriarches all  
Like trade of husbandry did exercise;  
The judges with the Prophet's great and small,  
And all good Kings were low in their own eyes.  
john Baptist the Messias-ship denies,  
And humbly doth himself unworthy deem  
To be him, that stoops and his shoe untyes,  
Christ did it no disparagement esteem,  
To wash their feet, whom with his blood he would redeem.   

38  
Ah what an humble mind did Mary bear,  
When with salt tears that flowed from her eyes,  
She washed Christ's feet, and wiped them with her hair,  
Great Volumes I suppose would not comprise  
Names of all humble Saints: let it suffice,  
Their names are written in the Book of Life,  
They here vain worldly glory did despise,  
Free from Ambition, Malice, Envy, Strife,  
And now by Faith and Hope in Love's Court lead their life.   

39  
Oh! could we but this Virtue truly taste,  
And as weare dust and ashes apprehend,  
How he that in the highest heaven is placed,  
And did of nothing to us Being lend,  
And one condition unto all men send,  
Vouchsafes spiritual communication,  
Calls us his Spou●e, his Children, Host, and Friend,  
We n'ould despise the honest conversation  
Of meanest brother, that's Coheir of like salvation.   

40  
Dares dust and ashes thus expostulate?  
Shall not the Lord of all the World do right?  
And yet dares dust and ashes in his state,  
Deny his brother poor to come in s●ght?  
Shall dogs lick Lazar's sores? whilst thou no bite  
Or crumbs which underneath thy table fall,  
Wilt to him give? Behold, he shall be site  
In Abraham's bosom: thou the Devil's thrall,  
For thus the Humble rise, and thus the Proud must fall.   

41  
No better object of magnificence,  
Can there be found here, than an humble heart,  
Who still ascribes all to beneficence,  
That he receives, not to his own desert:  
Unto thy humble brother then impart  
Part of thy substance: with true courtesy  
Entreat the least: The lowlier that thou art,  
God will thee higher raise: Humility  
Mounts up to heaven, whilst Pride in hell doth burning lie.   

42  
But ah! Ambition still cries for a name,  
Like Giants proud that Babel's Tower would raise,  
Whence follows sure confusion, loss and shame:  
Alas! how few there be now in our days,  
That seek by humbleness another's praise,  
Humility, no entertainment finds,  
But poorly 'bout Court, City, Country strays,  
And in her room feigned compliment her winds,  
Who ne'er minds as she says, nor e'er says as she minds.   

43  
Base Compliment! hatched of Pride and Ambition,  
Fair Dame Humility to emulate,  
Whose only piety is superstition,  
And▪ by pretence of friendship, covers hate;  
Cain by her did work his brothe●s fate,  
joab slew Abner in the time of peace,  
In Court she styled is a trick of State,  
In Church and City she doth so increase,  
For Catholic and Universal she doth press.   

44  
Nay, go unto the meanest beggars cell,  
And there as proud a heart you often find,  
As those that under Cedar roofs do dwell,  
And did his purse but answer to his mind,  
He would despise the proudest of mankind.  
Where shall you see more Envy, Malice, Strife,  
Than is between the Servant and the Hind?  
Where more dissembling than 'twixt Man and Wife?  
The Sword is not more keen, than is the bloody Knife.   

45  
Ambition! How dost thou possess the mind  
Of restless Man, whilst, in an idle vain,  
(Which thou call'st Honour) thou dost nothing find  
But vanity and vexation for thy pain?  
knowst thou not Godliness is greatest gain?  
And that the Merchant was pronounced most wise,  
That sold all that he had this Pearl t'obtain,  
Oh, wouldst thou seek to buy this merchandise,  
Humility is she can help thee to such prize.   

46  
Then, o my Soul, covet Humility:  
Dost thou seek Knowledge, Pleasure, Wealth, Promotion?  
All these she will thee bring assuredly,  
she's like the Master-spring, that first gives notion  
To every wheel, that in the Clock hath motion,  
Like Salt that savours every dish we eat,  
she's Sugar sweetening every bitter Potion,  
Promotion, Knowledge, Pleasure, Wealth, Drink, Meat,  
Humility's all these, and yet she is not great.   

47  
Oh, never let me seek to emulate,  
Except in Goodness, and with more desire  
To follow, than in hope to adequate,  
And like a Tree low planted near the Mire,  
Bring forth much Fruit, not Fuel for the fire:  
With little let me ever be content,  
Patient of miseries; for my sins require,  
Than I have had, far greater punishment,  
And far thy smallest favours my deserts out went.   

48  
For, I confess, that too ambitiously  
I hunt for world's enticements base and vain,  
Which clog my Soul so, that she cannot fly  
Aloft, where sound joys evermore remain:  
And though I basely think of gold and gain,  
Yet Honours glittering shows so daze mine eyes,  
That still I'm tainted with ambitious stain,  
And wish I might to worldly honour rise,  
But this in me the Flesh, not Spirit doth devose.   

49  
For she hath learned, that not from East or West  
Promotion comes, The higher one is placed  
The greater cares and troubles him infest,  
And as thou more or greater Talents hast,  
The more thou art to count for at the last.  
Thou art a Steward here: 'Tis not thine own,  
But as thee 'boue thy fellow's God hath graced,  
So must thy Faith and care 'boue theirs be shown,  
We do expect best Crops whereas best Seed is sown.   

50  
These things, o God I ask, do not deny,  
Let me depend upon thy Providence  
In pain and ease, loss and prosperity,  
Myself submit with all obedience  
Unto thy Will: perform with diligence  
Charge public, private: Let Humility  
Be unto me a Rock of sure defence,  
Against men's malice, and World's injury,  
And where my weakness fails, let thy good Grace supply.   

51  
Oh thou, that Lazarus from Dives gate,  
Didst into Abraham's blessed bosom raise,  
There to enjoy eternal happy state,  
That here, on earth, was humbled all his days;  
Direct mine humble heart in all thy ways,  
The meek, in judgement, thou delight'st to guide,  
Turn all I do unto thy glorious praise,  
Preserve me from Ambition, Envy, Pride,  
And though with Lazar's sores, in thy Love let me bide.   

52  
Thou hast, o Lord! proclaimed Blessedness  
To all the meek in Heart and poor in Spirit:  
Blest are the Meek, they shall the earth possess,  
The Poor e'en now God's Kingdom do inherit.  
Lord! I acknowledge freely my demerit,  
It is thy Grace whereby I am, live, move,  
Thy humbling to the Cross, for me, did merit,  
That I should be exalted to thy Love,  
And live with thee in bliss eternally above.   

53  
I ask that which thy blessed Martyrs had,  
Which here have witnessed their Humility,  
And of that cup of gall to taste were glad,  
Which first their Master swallowed willingly,  
Thy Grace, o Lord! which thou wilt not deny,  
For they have found it all-sufficient,  
Humble me how thou wilt: Ability  
Yet grant in sorrow to be patient,  
And strength with Paul, in pain or ease, to be content,   

54  
Grant me thy Grace, but to conceive the end  
And certain fruits of my humiliation,  
Then shall I plainly see and apprehend,  
That it prepares me fit for exaltation;  
And to make sure with fear mine own salvation,  
Whereby I may stand firm and confident  
Against wicked Men, Hell, Devils, and damnation,  
Who never shall be able to prevent  
Thy love in Christ, which thou on humble men hast bend.   

55  
Now for that thing which worldlings do deplore,  
I yield to thee most hearty laud and praise,  
That thou art pleased to humble me therefore,  
On earth, that thou again to heaven mightst raise,  
Oh teach me, Lord, to number so my days,  
That I my life may labour to amend,  
Oh, teach me lowliness in all my ways,  
To think of my beginning and mine end.  
Prince, Beggar, borne alike, and to their grave descend.   

56  
And since that sweet Humilities condition  
I have so learned by this Meditation,  
That now I hate Pride, Envy, and Ambition,  
With compliments base subtle machination:  
Grant me to follow Christ's humiliation,  
Who from the Cross to Glory did ascend,  
Whose sufferings make a reconciliation  
For those, that by true Faith him apprehend,  
And after him in lowliness and meekness wend.   

57  
You may remember how I erst you told,  
That when Humility had cleared the score,  
Whereby t'ambitious Pride my heart was sold,  
She led me to Repentance: who before  
The chief judge justice brought, and my foul sore  
Discovered to my more humiliation,  
Till Faith and Hope at Mercies seat therefore  
Did plead Christ's Blood my reconciliation.  
But this I leave unto another Meditation.    

MEDITAT. III.  
Of Repentance.  

1  
THe Highest that created first of nought  
A Chaos vast, and out thereof did take  
The Earth, whereof he noblest Creature wrought,  
e'en Man, and made all Creatures for his sake,  
Him first pure, just, and righteous did make,  
But since, their own inventions they obey,  
And in a right path set, their way mistake,  
And as blind; fools and slaves have gone astray,  
Nor can, without the true Light, find again the way.   

2  
For whilst they do yet in their sins remain,  
Their Souls in error and in darkness bide,  
They know not how they should be borne again,  
For Sin this mystery from them doth hide;  
And till Humility their trusty Guide,  
Shall them to wholesome true Repentance lead,  
They miss their aim, and striving stray more wide;  
Repentance quickeneth men in sin clean dead,  
And teacheth newborn Babes in path of Life to tread.   

3  
She is the Midwife, that with keenest knife  
Our Navel cuts, whereby we cleave to sin,  
Who though she cruel seem, yet gives sweet life,  
When first to live in Spirit we begin;  
She, us polluted and defiled within,  
Doth cleanse in Fountain of Regeneration;  
Us newborn Babes, she teacheth to let in  
The milk sincere to sure justification;  
Till stronger meat make strong our Faith to sure Salvation.   

4  
And though in chain of Gods most f●●me Decree,  
First saving link is his Predestination,  
Election next, then Calling, yet we see  
No certain pledges here of our Salvation,  
Till true Repentance works Humiliation:  
Lo! then we do, by right degrees, proceed  
Unto the highest link, Glorification;  
So that Repentance first to us doth reed,  
What is eternally in Heaven by God decreed.   

5  
Thou, that dost Hearts with true Repentance season,  
Making them view their own vile wretchedness,  
That cast down with Apostasy and Treason,  
We may of thee seek endless Happiness;  
First grant me true Repentance: next to express  
What sou'raine Virtues I in her have found.  
And though at first my soul with bitterness  
Were overwhelmed; yet Grace did cure that wound:  
So where most sin there is, Mercy doth most abound.   

6  
Repentance is a holy work of Grace,  
From godly Sorrow: by which Man from sin  
Is turned: Gods promises in Christ t'embrace,  
And Fruits fit for Repentance to begin:  
Repentance is God's holy work within,  
To work our Righteousness, and Sin deface,  
And no Man can be exercised therein,  
But he that standeth in the state of Grace;  
For no Man turns to God, till God him first embrace.   

7  
Grace and Repentance are in time conjoined,  
As Fire and Heat: but as Heat first appears  
To us, when Fire in Embers is confined,  
e'en so when sparks of Grace our Heart first cheers,  
Repentance manifests herself by tears.  
Grace is the sap in heavenly vegetation,  
Repentance is the prime bud, which it bears,  
The first sure sign of true Regeneration,  
Then follow leaves, flowers, fruits, as certain demonstration.   

8  
This godly Sorrow differs from the care  
And grief a worldling in his heart receives,  
By sense of God's just wrath or great men's fear,  
Or aught that their good names or goods bereaves.  
This godly Sorrow grief of mind conceives,  
That he hath sinned, and that he did displease  
So good and kind a God; which so close cleaves  
To's heart, that though no fear did him disease,  
Of judge, Hell, Devil, yet nought but Grace can him appease.   

9  
Man was most fair, in Gods own Image built,  
Had with him sweet communion at's Creation,  
Whereby in God, and God eke in him dwelled,  
But sin hath since enforced a separation,  
And made us sons of wrath by alienation;  
Now we like prodigal and lost sheep stray,  
Till Grace and true Repentance restauration  
Doth make of all, sin doth in us decay,  
Then we return, and our Creator's hests obey.   

10  
But true Repentance doth repent of all,  
And not of many or one only sin:  
Herod converted thus at Baptists call,  
Him gladly heard, and hearing did begin  
For to do many things: but would not lin  
The sin of incest with his brother's Love;  
Some, like th'Adulterer, do turn from sin,  
When they want strength: from bad to worse some move,  
As when the prodigal a covetous man doth prove.   

11  
She hath two hands, with one, lo! she begins  
To press us down to true mortification,  
Whereby we may return from all our sins;  
Us th'other raiseth by Regeneration  
To a new life, and to Sanctification.  
One from all actual sins makes us abstain,  
Suppresseth, weakens, nature's depravation;  
Makes the Mind purpose, and the Will full fayne,  
And all our whole endeavours from sin to refrain.   

12  
The other hand Man's purged mind doth raise  
Unto a serious firm deliberation,  
To yield sincere obedience to Gods Says,  
And worketh in the will an inclination  
Him to obey, as at our first creation.  
This doth Man's life and best endeavours frame,  
To walk here in a holy conversation,  
Though all, we do, unperfect is and lame,  
Yet if the Heart be right, God will accept the same.   

13  
And as she hath a double energy,  
Men headlong to th'infernal Pit to throw,  
And them again by Faith to vivify:  
So though of this great work, one cause we know,  
God's Spirit, that whereas it list doth blow;  
Yet useth it a twofold instrument,  
The Law, which Death to us for sin doth show:  
The Gospel, that doth preach atonement;  
Thus both the Law and Gospel teach us to repent.   

14  
The Law first pierceth e'en the very heart,  
And doth by little and degrees proceed;  
Till Knowledge four things needful doth impart,  
God's Law; the guilt of Sin; and Sins just meed,  
Which is eternal Fire by God decreed:  
Then we these rightly to ourselves apply,  
Which doth in us a fear and horror breed,  
Except on Gospel's comfort we rely;  
For without that we die in hell eternally.   

15  
Then doth the Gospel make us comprehend  
God's mercy, for it seriously inquire,  
And by the gifts of Knowledge to contend,  
That though I justly have deserved God's ire,  
If I myself deny yet, and desire  
My trust in Christ's sole merits to repose,  
I shall thereby escape eternal Fire:  
Thus doth Repentance grief and joy impose,  
Grief for my sins: but joy, God doth me from them lose.   

16  
Thus godly Sorrow in our heart being wrought,  
Which brings Repentance with true change of mind,  
We are resolved never in word, deed, thought,  
So to offend God in our wont kind,  
But a new life to lead; lo, than we find  
Within ourselves a wondrous alteration,  
Not that it changeth substance of our mind,  
Or body, in the matter or the fashion,  
But doth reform their powers as in their first creation.   

17  
She worldly grief to godly sorrow turns,  
Our Wrath and Anger into temperate Zeal,  
Presumption into Faith, their heart that burns  
In wanton love, to heavenly Love appeal:  
Mad laughter she with Christian joy doth seal,  
Mildness of nature turns to spirits meekness,  
Souls faculties doth all repair and heal,  
And brings them unto their first perfectness:  
Thus she makes crocked straight, and what's wrong doth redress.   

18  
Then bring we forth fruits worthy amendment  
Of life; the truth whereof we do express,  
When, by good works, we show how we repent,  
Repenting souls be Trees of Righteousness,  
Planted by God which Rivers do refresh,  
e'en floods that from the Sanctuary flow,  
Whose boughs do lowly stoop with fruitfulness:  
There fruits for meat; leaves good for medicine grow,  
Else to the root the Axe is laid them down to throw.   

19  
Repentance Subject is a grieved heart,  
A conscience wounded with the sight of Sin,  
Which nought but hell and horror doth impart,  
When to lay open conscience doth begin  
Our sins without, and wicked thoughts within:  
And ' lesse she to us hope in Christ reveal,  
We may with judas hang up by the chin,  
But like a skilful Surgeon she doth deal,  
First corrasive the sore, and then it gently heal.   

20  
She hath a double Object, guilt of sin,  
And sins just meed, eternal condemnation,  
Which terror breeds without, horror within;  
The second is our Saviour's blessed Passion,  
Made e'en our own by a right application:  
This brings true inward joy and sound delight,  
And doth deface th'hand-writing of damnation,  
This brings us out of darkness into light,  
This Sun of Righteousness doth chase away our night.   

21  
As Pharaoh with his Butler and his Baker,  
So deals she with the wicked and the just,  
They both alike offended have their Maker,  
And both alike into one Dungeon thrust:  
But, lo, she lifts to place of highest trust  
The Butler, but the Baker doth forsake,  
And leaves him to the meed of the unjust:  
Thus, with her left hand, she us drowns in Lake,  
But with her right us into endless joy doth take.   

22  
Near to her fellows, gracious Restitution,  
A Lady of a conscience wondrous tender;  
That of all benefits makes retribution,  
And for a wrong done, double mends will render;  
Sorrow, Tears, Kindness, Bounty, do attend her,  
Sighs, Prayer, true Devotion on her wait,  
If she wants these Associates, God amend her,  
she's but Hypocrisy, the Devil's bait,  
To catch poor souls with false pretences and deceit.   

23  
For, lo, two Hags of hell would like her seem:  
One outward is and ceremonial,  
Which like proud Pharisee herself doth deem  
Above the Publican: And she will fall  
To prayer on her knees amongst them all:  
The other e'en my pen trembles to write,  
Mine heart to think of: her, Despair we call,  
Oh! she our Saviour's sufferings doth despite,  
Counting His satisfaction, for her sins, too light.   

24  
Many there be that will repent of 〈◊〉,  
When they are scourged by th'Almighties hand,  
But when to spare his rod he doth begin,  
They stay repenting, and themselves do band  
Against the Righteous: And though God command,  
They will resist him like proud Egypt's King,  
Which notwithstanding ten Plagues did withstand  
His Maker's will, his Heart still hardening,  
Till on himself and people he confusion bring.   

25  
A cursed sin's final impenitence,  
When as a man himself so just doth take,  
As he needs not repent for his offence:  
This like a lethargy our soul doth make  
Unsensible of sin, till we awake:  
And as 'tis a disease most dangerous,  
Which us insensible thereof doth make,  
So of all States it is most perilous,  
To be dead-sicke of sin, yet think we are righteous.   

26  
Four things observe in this great work of wonder,  
Grace, horror, sorrow, comfortable peace,  
Which I resemble to tempestuous thunder,  
Lightning shows first, next cracks, than shower● increase,  
But all in comfortable Sunshine cease:  
So in this work of our Regeneration,  
The Spirit first lights; Hell doth like thunder press,  
Then sorrows, clouds, tears, showers make inundation:  
Lastly, like Sun shines joy, which seals up our salvation.   

27  
And as in course of humane generation,  
Conception, travel, lastly birth we see;  
So in this work of our regeneration,  
The Spirit, Soules-horror, inward joy agree:  
The Spirit first giveth life and power to be,  
The Soul than traveleth in grief and pain,  
Then followeth our glad nativity,  
Which recompenseth all our loss with gain:  
Thus as at first the Flesh, the Spirit begets again.   

28  
And as some women, though they do conceive,  
And quickening joy do feel within their womb,  
Yet by disorder oft a hurt receive,  
And so miscarry ere to birth they come,  
So that their womb become the infant's tomb:  
So in us oft a quickening Spirit doth move,  
As if Repentance were in us begun,  
Yet in the end it doth abortive prove,  
This is when we resist the holy Spirit of Love..   

29  
Some, as I say, conceive an embryo,  
But lose their fruit e'en in the vegetation,  
Some in due time to travel have begun,  
But wanted strength eu●n in the procreation,  
And in this weakness fall'n to desperation,  
Like judas they have strangled their own brood,  
Before it had in new life respiration,  
Who did deplore's betraying innocent blood,  
Well he began, but ended in a desperate mood.   

30  
But if our travel doth to birth proceed,  
And that there is a living Child forth brought,  
Oh than what joy and comfort it doth breed,  
Then we employ our care, and every thought  
How we may nurse and feed it as we ought;  
We therefore pap and milk to it first give,  
And after stronger meats for it are sought,  
Till it unto a perfect man doth thrive,  
Lo then he can beget, that erst began to live.   

31  
e'en so a new borne Babe in Christ proceeds,  
There's wondrous joy at's first regeneration,  
On Gospel's Milk he young and tender feeds,  
Till he grow strong: Then from Predestination  
He can discourse e'en to Glorification,  
Thus doth he to a height and fullness grow  
Of age and strength by Spirits Illumination,  
Till he all Mysteries in Christ doth know,  
Then is he able unto others them to show.   

32  
Men are like Horses wild, who sure had been,  
As at the first, to Man obedient,  
Had they not been corrupted by man's sin,  
And would have been servants most diligent,  
Now they grow Rebels, disobedient,  
Till we with bit, yoke, bridle do them tame:  
So Man growes'gainst his Maker insolent,  
Till by Repentance he doth him reclaim;  
Then he becomes as at the first God did him frame.   

33  
Man's heart is like the ground, which for man's sin  
Is cursed, Thorns and Thistles for to rear,  
Which first the skilful Ploughman doth begin,  
With a strong Team of Oxen up to tear;  
Fallows and Harrows it for to prepare,  
It sweet and clean for to receive his seed:  
Lo then, in stead of Thorns it Wheat will bear,  
Repentance thus ploughs Hearts to kill Sin's weed,  
And Tills it, fit and sweet for Grace to sow Faith's seed.   

34  
If a man sows and doth not Till his ground,  
Or if one Till his ground and do not sow,  
On first kind, Thorns and Thistles do abound,  
Which choke the seed so that it cannot grow;  
And from the unsowne tilled ground, we mow  
Nothing but stinking weeds fit for the fire:  
e'en so, except with sorrow we do plow  
Our hearts, and Word to sow therein desire;  
Sin chokes all grace, & weeds therein grow rank & higher.   

35  
Repentance like an Axe is, that hath prayed  
On all the Cedars that on Lebanon stand;  
And every one down on the earth hath laid,  
The sound she hews and squares with her right hand,  
Making them posts and pillars fit to stand  
In Gods own house: But every hollow crust  
She tears and cleaves for fire with her left hand:  
Thus doth Repentance trim and square the just;  
Despair th'vngodly rents, and into Hell doth thrust.   

36  
Behold! we thus with trembling and with fear,  
In pain and grief work out our own salvation,  
But some when as Repentance draweth near,  
And calls their conscience to examination,  
Like Ahab, fall into this bitter passion,  
What, hast thou found me? Oh! mine enemy?  
Despising godly Prophet's reformation,  
And rather unregenerate choose to die,  
Than pangs and bitter throws of a new birth to try.   

37  
Latins and greeks give her a diverse name,  
Which have in them a twofold true notation,  
And yet in her they both employ the same;  
Latines from 
* P●nitentia.  Pain do make their derivation.  
Next is a 
* 〈◊〉.  new mind by interpretation;  
Both these describe her nature wondrous right,  
In pain and sorrow is her inchoation,  
When she with Flesh and powers of Hell doth fight,  
Then follows change of mind which bringeth sweet delight.   

38  
For she is bred in pain, brought forth in gladness,  
Sorrow is overnight, but in the morn  
Comes soundest joy, to chase away night's sadness,  
And when we think that we are left forlorn,  
Then comfort's nigh to lift on high our horn,  
And though a while the Worldlings us do deem  
The offscum of the people, and the scorn  
Of wicked men: yet God doth us esteem,  
And by this change, most precious in his eyes we se●me.   

39  
Thus have all holy men in former ages,  
By grief and change of mind obtained God's grace.  
This eke is shadowed in those grand Sages,  
That took great pains and care to find the place,  
Where Christ was borne, that they might see his face;  
Who after, in a dream, forewarned were  
Not to return again in their first trace:  
Thus after travel long, great pains and care,  
With joy and change of mind another way they fare.   

40  
Of all the 〈…〉  
e'en from 〈…〉 that ●its in her T●●one,  
To low Humility, that keeps her 〈◊〉,  
Our blessed Saviour hath us patterns shown,  
Only because no sin was ever known  
To be in him, He cannot well be said  
For to repent of sins that be his own;  
But sure for ours a ransom dear he paid,  
And felt the wrath of God which on us should be laid.   

41  
His Soul was heavy e'en unto the death,  
He feared to drink this cup of bitterness,  
God did on him such wrath and vengeance breath,  
That he sweat drops of blood in his distress:  
Such horror, by God's curse, did him depress,  
That he cried out as if he were forsaken,  
Such horror doth repenting ●oules oppress,  
But not in so great measure are they shaken,  
For Christ the edge of God's displeasure off hath taken.   

42  
This was his way to heaven; This must be ours,  
Before we be to true Repentance brought.  
Consider now with are the bitter stowers,  
Whereby our Fathers have Repentance sought,  
Let Abram tell, from native Country brought  
Into an unknown Land, to be a stranger,  
Where he endured hunger, cold, and drought,  
Whom Cana●●● famine made an Egypt 〈◊〉,  
Where of the loss of Wife and Life he was in danger.   

43  
Afflicted job, model of true Repentance,  
How was he plagued without? frighted within?  
Who though he seemed most happy in his entrance,  
Yet his last days were best: David did sin  
Most desperately: but after did begin  
Sadly to cry, when he God's anger found,  
Purge me without, and make me clean within.  
When Solomon felt his sins accursed wound,  
He a whole 〈◊〉 of true Repentance did compound.   

44  
Good 〈◊〉 chattered like a Swallow,  
Or like a Crane, and mourned like a Dove,  
And though his son Man●sses long did wallow  
In much foul sin, yet bondage did him move  
To true Repentance: Peter more did love  
His Master a●ter unadvised denial:  
Thus all God's servants better Saints do prove,  
After they have endured the fiery trial.  
Experience of God's love makes holy men more loyal.   

45  
I should seem partial, if I only tell  
Of men, who in this work have happy been,  
Since Women for this bear away the bell;  
Witness her eyes which like two Fountains drain  
To wash her Saviour's feet: And Ri●●as teen,  
When under sackcloth she her life did lead,  
Till the wished rain from heaven to fall was seen,  
So long she did defend the bodies dead,  
That for the Gibeonites were hanged up by the head.   

46  
But why seek I for witnesses without?  
Look in thine heart if there thou hast not found  
This smart of horror, thou mayst justly doubt,  
Thy soul's not yet up in Life's bundle bound:  
Therefore unto thyself with speed propound,  
To view God's wrath and thine own wretchedness,  
Then grief of heart and sorrow will abound,  
Which thee unto the brink of hell will press,  
Till Faith thee raise by inward joy to happiness.   

47  
Thou shalt not find her like fruit, which to th'eye  
Was wondrous fair, and pleasant to the taste,  
Which poisoned Adam and his Progeny;  
She bitter is at first, sweet at the last:  
And when the cloud of sorrow's overpassed,  
She brings of joy and comfort so great store  
That all become new: lo, old things are past,  
She is the Antidote, that doth restore  
What Adam lost, when he forsook his Maker's lore.   

48  
No, th'Antid●●● is Christ's most precious Blood,  
Repentance is but the preparative,  
To make our souls taste this most heavenly food,  
Than which no other can keep us al●●e:  
And till Repentance out of us doth drive  
Inbred corruption, and all actual sin,  
This Balm of Gilead will not make us thrive,  
Oh then Repentance! purge me clean within,  
And make my stomach fit this Manna to let in.   

49  
The Spirit's willing, but the Flesh is weak,  
Oh a most bitter pill is this temptation,  
None but they that have felt it, right can sp●ake  
What pangs it breeds in our regeneration:  
Well, let men-pleasers only sing salvation,  
Let not vain fruitless hopes thine heart deceive,  
We must first taste the curse of our damnation,  
Before salvation truly we conceive;  
As head, so must the members that to it do cleave.   

50  
We here must taste it, or then, when w'appeare  
At Christ's Tribunal: From which none can hide  
Himself; but all stand forth themselves to clear;  
When Books are brought forth, and are opened wide,  
In sight of God, Christ, Angels, and the Bride,  
When Satan and thy conscience thee accuse,  
And no gold can an Advocate provide:  
Oh, who thinks of this day and can refuse  
To taste here of Christ's Cup, and scape the Devils Cruse?   

51  
Wherefore against thyself an Action bring,  
And thus accuse, examine, judge, and try,  
Lest thou be'st judged of the righteous King:  
First before 
❀ Christ's.  God's Tribunal prostrate lie,  
And if he than beheld thee with his eye,  
Confess thy inbred sins, known, and unseen,  
Against thyself pronounce unfeignedly  
Damnation, hell, and horror: when we seem  
Most vile in our own eyes, God doth us best esteem.   

52  
Death, to all men, the wages is of sin,  
But unto those, the Heaven of happiness,  
That thus on earth condemn themselves within,  
And after bring forth fruits of Righteousness;  
But to those that go on in wickedness,  
Death is the Port and entrance into Hell.  
Lord give me here this pill of bitterness,  
Which may corruption from mine heart expel:  
No wound can be so deep, but thou by grace canst heal.   

53  
And though she seems like fiery two-edged sword,  
That keeps from Man the way to Tree of Life,  
Because her fiery trial is abhorred,  
And Coward's heart doth faint to see her knife;  
Swooning away at Flesh's and Spirit's strife:  
Oh never yet let fear my courage quail,  
To hinder me from that sweet Tree of Life,  
Better Repentance thresh me with her flail  
On earth; than hellish Dragon break me with his tail.   

54  
But, I confess, I tremble at her rod,  
As Moses did at his when he it cast  
On ground, by the commandment of God,  
And it became a Serpent, that in haste  
He fled from it: but all his fear was past,  
When God him bid to take it by the tail;  
Then it became a Staff to stay him fast,  
And wonders work: So though our hearts she quail  
At first, we yet at last by Faith against her prevail.   

55  
We are as Satan hoped job to have found,  
When as he said, Doth job serve God for nought?  
Whilst God doth hedge us in on each side round,  
And prospers all that by our hands are wrought,  
Whilst by our flocks are multitudes forth brought,  
So long we seem his bounty to embrace;  
But take away our goods and leave us nought,  
Behold, I say, we curse him to his face,  
Except, as unto job, he grant preventing grace.   

56  
This is of wicked men the punishment,  
That all their life Repentance have despised,  
e'en at their end they think not to repent,  
This trade must in thy youth be exercised,  
As Abel of his Firstlings sacrificed.  
They that from sin abstain not till their last,  
And to World's pleasures have their 
❀ Strength.  Youth devised;  
Are like those, that being sick, profess to fast,  
When as alas! they have no appetite or taste.   

57  
Such late Repentance seldom is or never,  
We one example in the Scripture read  
Not to despair, repent what time so ever,  
But only one example, lest it breed  
Presumption: 'Tis meat and drink indeed  
To Satan, for to see youth do his will,  
And on the other side great joy doth breed  
To th'Angels, for to see young men fulfil  
God's Statutes in their 
❀ Strength.  Youth, and eke obey his Will.   

58  
Oh! then embrace her whilst 'tis called Today:  
For most uncertain is our life and frail,  
The longer I the lusts of sin obey,  
Against them I the hardlier shall prevail;  
Late medicines of their cures do most what fail,  
Which would yield remedy in season taken;  
The Serpent in the head, not in the tail  
Is quickly killed: young twigs are easily shaken,  
But grow hard to remove when they deep root have taken.   

59  
If in due time thou seekest to repent  
By godly sorrow, which ne'er comes too late,  
And thou hell's pangs dost feel; Be confident,  
Thou art by Faith in Christ regenerate,  
Assure thyself, most happy is thy state;  
If thou lest drop of Mercy dost obtain:  
The danger's past; sins stinging will abate,  
The Spirit of thy mind's renewed again,  
And from least show of sin hereafter now refrain.   

60  
Though, like 〈◊〉 servant, first thou 〈◊〉  
Nought but Hostility, thee to confound,  
If that thine eyes with his once opened be  
To look up to the Mountain: There abound  
Horses and Charets fiery about thee round,  
Cry but alas! Master, What shall we do?  
Lo, more for thee, than there for them are found:  
Thy light with blindness so confounds thy Foe,  
Thou mayst them captive lead, and unto others show.   

61  
Thy Groat is found, which thou before hadst lost;  
Thy Sheepe's brought home, that erst hath gone astray;  
Thy dead son hath again received his ghost;  
The prodigal's come home that ran away:  
Vashti's deposed from the Sceptres sway,  
And humble Hester now hath got her place,  
The works of darkness now are chased away,  
And in their room are works of Light and Grace,  
Faith by Repentance shows us now loves smiling face.   

62  
joy after Sorrow, after labour rest,  
And after shipwreck the desired Port,  
All men love safety: they discern it best  
That lately have escaped some eminent hurt.  
Lo! light is pleasing unto every sort,  
To them most that in darkest Dungeon be,  
To pass from death to life, doubles the sport  
Of 〈◊〉: But 〈◊〉 all the joys I see,  
Is when ●●om wounded conscience, Grac● doth set 〈◊〉.   

63  
And now, o Lord, unable to ●●presse  
Thy wondrous bounty in 〈◊〉 first creation;  
And much more here unworthy to confess  
Thy Love and Grace in our regeneration,  
Begun here first in us by renovation,  
And true Repentance: Lord, now cure my wound,  
The sting of conscience by sweet application  
Of Faith: the fruits whereof may still abound,  
And to the riches of thy glorious Grace redound.   

64  
You may be pleased with me to call to mind,  
How when the humble Lady first me brought  
To Dame Repentance, harsh I her did find,  
And she most strongly on my conscience wrought,  
Yea, though with tears, I oft her Grace besought,  
That I might judged be at Mercies seat,  
She me, by force, before Dame justice brought,  
Where all my sins and faults she did repeat,  
But Faith me justified, of whom I next entreat.    

MEDITAT. FOUR  
Of Faith.  

1  
ONe Being that from all eternity  
Most happy is, Wise, Just, Omnipotent,  
And from eternity all things did see,  
As present, though long after they were meant,  
Of nought created Air, Fire, Firmament,  
With all the Spirits and Powers that are above,  
Made and replenished Earth's Continent,  
The Sea, and all that in them both do move,  
All these he made for Man; Man him to serve and love.   

2  
Man sure a Creature was most excellent,  
Being of all created things the end,  
To whom that Being only being lent,  
That he to's Makers service might intend,  
And in his joyful Presence his life spend;  
Wherefore He him in goodliest Garden placed,  
And one Fruit only did from him defend,  
Of which Fruit only he presumed to taste,  
Wherefore God him for e'er out of the Garden cast.   

3  
But as the glorious riches of his grace,  
Was the sole-moving cause Man first to make;  
So graceless Man he leaves not in this case,  
But to repair his loss, will undertake  
A new work likewise for his mercy's sake:  
To free him from sin's guilt, and Satan's wile.  
God will Man's flesh and guilt upon him take,  
And purge him from the sin doth him defile,  
Thus Satan is beguiled, that sought Man to beguile.   

4  
As 〈…〉  
Can●'d Man from earthly Eden to be cast;  
So true Belief and 〈◊〉 Obedience,  
'Cause 〈…〉:  
And as on pain of death he was to fast  
From one fruit only; so this gracious King  
Commands us now, one only fruit to taste,  
Life to restore, and for to kill Death's sting:  
This fruit is Faith in Christ, whereof I next do sing.   

5  
Thou, that when Man most blessed was created,  
But by sin fall'n from his high happiness,  
Thine own Son sent, that he regenerated  
Might be; and win again more perfect bless.  
Who here e'en humbled'st God in humane flesh,  
That thou by Faith mightst Man to thee unite,  
And safe deliver from all wretchedness,  
Direct my Muse of Faith to sing aright,  
And grant me first 〈◊〉 Faith, before of Faith I write.   

6  
Faith is a wondrous gift of God, a Grace,  
Whereby th'Elect apply particularly  
Christ right, and all his benefits embrace:  
By her our hope subsi●ts most certainly;  
She shows us things unseen, most evidently:  
Faith of the Gospel is a firm belief,  
Whereby, Christ's benefits offered, we apply,  
And rightly do receive: So Faith in brief  
Is a right application, and a sound belief.   

7  
Faith is the Bucket which hangs on Hope's string,  
Whereby the most deep living Well we sound,  
Which if the Rope hold out, us up will bring  
Such living Water, as doth there abound,  
When Christ his saving Graces doth propound.  
Faith is the Hand whereby we them receive;  
Faith healeth up the cleansed purged wound,  
Beginneth where Repentance doth us leave,  
Who without her seeks Faith, 〈◊〉 doth himself deceive.   

8  
Faith as it's t●ne for credit or belief,  
Is when we credit give to God or Man,  
Thus he with men most Faith hath that is chief,  
And in his coffer hide most money can:  
But when to God it reference hath, we than  
It ordinary or extr'ord'nary call.  
By this we miracles and wonders can.  
Ordinary Faith is height historical,  
Or justifying Faith, in some but temporal.   

9  
But this most precious Faith, whereof I write,  
And which I formerly aright define,  
The Faith of God's Elect is truly height,  
Which when one hath doth wholly ne'er decline▪  
This justifying, saving Faith doth join  
Us to our Head, and is the instrument  
And means, whereby God's Spirit doth refine  
And purge our hearts from sinful excrement:  
This Faith doth make God's Children bold and confident.   

10  
This Faith, though not divided, hath degrees,  
Beginning, first, increase, and consummation;  
A little Faith to greater doth increase,  
Till built and rooted on a sure foundation:  
Yet never had this Faith so sure a station,  
Which conscience and hell's terrors have not shaken:  
Remember Christ our Head his bitter passion,  
How he cried out as God had him forsaken,  
When he the guilt and curse of sin had on him taken.   

11  
Such as the Head, the Members must endure,  
Thus in their souls they totter, faint, and reel,  
Though the foundation of the Lord stand sure  
And firm, and hath upon it set this seal,  
The Lord knows who are his: yet he doth deal  
With us, as doth the Finer with his gold,  
Which he doth seven times in the furnace neal,  
Thus tries he those, whose names he hath enrolled,  
But will heap comforts in their bosoms manifold.   

12  
In Men and Plants, and 〈◊〉, three souls we see  
Of Reason Growing, and the 〈◊〉,  
So in this Christian soul, 〈◊〉 Faith, there be  
Three qualities alike cooperative:  
And as in Man all three into one 〈◊〉,  
So in th'Elect, both Faith historical,  
Temporal, and the true Faith are alive,  
And but one saving Faith together all:  
This Soul, Man's form, this Faith 〈◊〉 christian's life we call.   

13  
As vegetation showeth most in Plants,  
So in the worldling's Faith historical,  
Faith temporal in false Professors haunts,  
True Faith upon th'Elect doth only fall:  
And as no Plant or Beast, be it great or small,  
The things that are in Man right apprehends,  
Yet Man, what is in Beasts and Plants knows all,  
So those two Faiths (which serve to other ends)  
Know ●●t true 〈◊〉 Faith, yet she both comprehends.   

14  
God Author is, and Cause efficient  
Of every good and perfect gift and grace,  
His good Will moves him first: But his Intent  
And chief end is the glory of his Grace,  
And our salvation in the second place,  
But when He in our souls doth Faith beget,  
Whereby Christ and his Merits we embrace,  
A double means he here on work doth set,  
Inward and outward, whereby saving Faith we get.   

15  
The outward is his Word and Sacrament:  
One works, the other strengthens what is wrought▪  
The inward is God's Spirit into us sent,  
Our hearts to quicken, sanctify, make soft,  
Wherein the Word may sown be as it ought,  
The Gospel, whereupon stands Faith's foundation,  
Though we, by Law, to see our sins are brought,  
As the School Mistress to regeneration;  
Yet 'tis the Gospel's 〈◊〉 us wise unto salvation.   

16  
The 〈◊〉, most what worketh by the Word,  
Not, but without, 'tis all sufficient,  
But this instruction it doth us afford,  
That we in hearing should be diligent:  
The Word, without the Spirits enlightenment,  
Is as good Seed sown on untilled ground,  
That never brings forth fruit that's excellent,  
For without Grace, Faith temporary's found,  
And never doth in good and holy works abound.   

17  
Prayer is not the means Faith to obtain,  
But it preserves and strengthens Faith to pray:  
For without Faith our Prayers are in vain,  
Yet after Faith is wrought in us, we may  
Pray that Faith fails us not: wherefore, I say,  
We must give Prayer her due commendation,  
For by her we discourse with God always,  
And have with him familiar conversation,  
Though none can pray aright before regeneration.   

18  
Faith's like the Hand, and Prayer like the Key  
Which doth th' Almighty's Coffers open wide,  
Wherein his richest Treasures locked up lie.  
The Key unprofitably hangs beside,  
Except that Faith it take in hand to guide:  
Likewise the Hand doth use her strength in vain,  
The Bar without the Key 'gainst Wards to slide:  
Both joined, the Lock to open do constrained,  
And us most glorious view of heavenly Treasures gain.   

19  
'Twere infinite of all Faith's fruits to tell,  
All duties towards God, all charity  
Towards our Neighbours, done aright and well  
From her proceed: A holy mother's she  
Of Graces all, that sanctifying be:  
Therefore 'tis plain they want her, that do strive  
To make good works Faith's mother, and do flee  
Unto Saints merits; For were Faith alive  
In them, all Piety and Charity would thrive.   

20  
They 〈…〉 from Rome:  
For then a quiet conscience and a clear,  
(A faithful evidence) to them would come,  
Then with true inward joy would soon appear  
Holy Security, to cast our care  
Upon the Lord: for if Faith justify,  
We are at peace with God: Lo, than our fear  
Is turned into sweet Security,  
And inward joy doth by afflictions multiply.   

21  
But if this peace and joy do not appear,  
But rather terror, storms, and di●●idence,  
Let's labour yet our conscience may stand clear,  
Which is to do God's Will, and shun offence:  
Here God beholds our will, not impotence,  
And if we do endeavour to approve  
Ourselves to God; Faith works in us a sense  
Of heavenly Love: whereby we plainly prove  
That God loves first, whereby we do begin to love.   

22  
Behold! thus e'en a fruit of Faith is Love,  
For many one whose Faith is weak and faint,  
And cannot in themselves Spirits earnest prove,  
Nor their hearts with true inward joy acquaint,  
So as in true belief they seem to faint;  
Yet find within their breasts this Spirit of Love,  
Which is to them from sinning a restraint,  
And 'tis an evidence doth surely prove,  
Faith's seed is sown within, when as we truly love.   

23  
And as Faith grows, e'en so doth Love increase,  
Lo! first we them that are in want relieve,  
With spiritual comfort troubled souls appease,  
Love makes us (if we constantly believe)  
That for our brethren we our lives will leave.  
By this indeed we know God's charity,  
That did himself of life for us bereave,  
We therefore for our brethren ought to die.  
This great Love in us comes from Faith's plerophory.   

24  
The Subject of true Faith is a pure heart,  
Her Objects are Christ's sufferings, sanctity  
Fulfilling of the Law in every part.  
If these three by true Faith we can apply:  
They are against all ill the remedy,  
These are the Balm a wounded soul can heal,  
And not the Church's store, Rome's trumpery,  
These only can to us our Pardon seal,  
Merits men's fancies are, these Scripture doth reveal.   

25  
e'en as three ills, inherent be in sin,  
Original vice, Sin actual, condemnation;  
So Faith three parallel benefits le's in,  
Whereby effected is justification,  
Christ's sufferings pay the price of our damnation,  
His perfectest Obedience satisfies  
For actual sins; th'exquisite Sanctification  
Of's humane Nature in us all destroys  
Original sin: This threefold way, Faith justifies.   

26  
He that is able out of stones to raise  
Up children unto Abram: He, I say,  
Can only make our hearts melt at the rays  
Of his Sun beams: He to a heart of clay  
Can turn a stony heart: And though this may  
Seem very hard and strange to flesh and blood,  
Yet he that feels his heart melt with the ray  
Of spiritual Grace, Faith there doth prove this good:  
By those whose hearts world blinds, th●s is not understood.   

27  
Three qualities true Faith accompany,  
Which she doth use in every work well wrought.  
First she doth good, not for to please Man's eye,  
But for his sake, whose blood her dear bought▪  
Next by God's Law, each action, word, and thought  
She squareth: For she knows Obedience,  
Then Sacrifice is better by her wrought:  
All to God's glory last hath reference,  
To these we guided are by Spirit, not by Sense.   

28  
she's swift to hear: The holy Sacrament  
Of Baptism once: The Eucharist oft receives,  
Relieves the Poor, in Prayer diligent,  
In which she still persists and never leaves;  
Lastly, she to some lawful Calling cleaves,  
To be afore God and Man without offence,  
If these fail in her, she herself deceives;  
she's temporary, and a false pretence,  
To walk licentiously without Obedience.   

29  
Other Companions are of Faith likewise:  
As grievous, manifold, and great tentation,  
With these sound Faith herself must exercise,  
These part not from her till soul's separation.  
For Satan prosecutes with infestation,  
His hatred to our head continually,  
Upon his Members to their great vexation,  
Besides Tentations, true Faith purge and try,  
Preparing hearts for Grace by sweet Humility.   

30  
These often come of diffident distrust,  
When sight of sin makes us faint, stagger, reel,  
Or when by our unworthiness and lust,  
We of this precious Faith a coldness feel;  
These for a while our spiritual eyes up seal,  
So as true inward comfort, life, and love  
As in times passed in him we cannot feel,  
Who is our Head, and hereby doth us prove,  
And make us when we feel his want, the more to love.   

31  
Behold, two other Deeps on either hand,  
On right, Presumption proud; on left, Despair;  
Which like two red-Sea walls of waves do stand,  
And for the Faithful a fair way prepare,  
That through the Deep they may e'en dry-shod fare▪  
But lo! the miscreant and presumptuous Wight,  
They drown in overweening and much care,  
Here God against th' Egyptians seems to fight,  
Out of the fiery Pillar that to Faith gives light.   

32  
These two are like the Cities of the Plain,  
Gomorrha proud, and Sodom base in lust,  
On which God fire and brimstone down did rain.  
The first is Pharisaical, over-iust:  
The other doth God's promises distrust.  
But Faith, like little Zoar Lot doth save,  
Though unbelief do turn his Wife to dust,  
These three be they that seek Faith to deprave,  
These three so hinder Faith, she nothing right can crave.   

33  
Presumption proud on her own merits stands,  
Despair looks down on her vile wretchedness,  
But never Gods great goodness understands,  
Nor his great power, free grace, and willingness  
To ease all those whose sins do them oppress:  
But Infidelity seeks to entice  
To Atheism, and all ungodliness,  
And make Faith folly seem to worldly wise,  
Who nought believe, but Sense and Reason must devose.   

34  
Despair to great Goliath I resemble,  
But Faith doth like to little David fare,  
At whom though Saul and all his Host do tremble,  
Yet all his threats bold David cannot scare.  
He that hath given the 
* Presumption.  Lion and the 
a Infidelity.  Bear  
Into his hands, he surely doth believe,  
This 
b Despair.  railing Philistim will never spare,  
But will him unto like destruction leave,  
Thus off with his own sword David his head doth cleave.   

35  
Oft have I seen some grieved patient  
Languishing of some desperate disease,  
Not fe●ling it till Nature's helps were spent,  
Then thinks his grave only can's grief appease,  
Yet if he hopes of skilful Leech some ease,  
He him entreats to use his utmost skill,  
To cure his malady and sore disease,  
Himself referring wholly to his will,  
Till he such Balm apply that cures him of that ill.   

36  
All men are 〈◊〉 of the disease of sin,  
Which till 'tis past man's cure, they not perceive.  
But when of help they to despair begin,  
If by true Faith they unto Christ can cleave,  
Their soul's Physician: and unto him leave  
The cure alone: of his most precious Blood,  
A plaster they to cure their sore receive;  
This only is the Balm can do them good▪  
And not Saints m●nts, Pardons, Dirges, wooden Rood.   

37  
Faith to the blind man may be well compared  
That feels the heat, but cannot see the flame  
Of fire, which in the winter is prepared,  
The tyrannising cold thereof to tame:  
Faith, Hope, are like two Men, one blind, one lame,  
Blind Hope, weak Faith on shoulders doth sustain,  
Faith, Hope directs her steps aright to frame,  
Both labour top of Zions' mount to gain,  
And both by mutual aid their wished end attain.   

38  
Our hearts are like unto the parched Land,  
That three years' drought endured in Ahabs days,  
Faith like the Cloud is little as man's hand,  
That in the end great storms and wind doth raise,  
And many showers abundantly displays;  
Lo then the Land that erst was dry and waste,  
Abundantly her fruit and grass repays,  
So Faith though small at first, yet at her last  
Grows wondrous great, & pours down heavenly showers full fast.   

39  
Faith is like to a grain of Mustard seed,  
Which of all grains at sowing time is least,  
But grows so high that Birds therein may breed,  
Yea Fowls of th'air therein do make their nest;  
she's like an O●en plant that winds infest,  
Which more 'tis shaked roots faster in the ground,  
So more tentations have true Faith oppressed,  
She stands more resolute, secure, and sound;  
And as her roots hold fast, her leaves and fruit abound,   

40  
We are on earth like Wind-mills all, whose grist  
Are works of Piety and Charity,  
Our Faith like Sailes, which if the wind be whist,  
And air calm, do stand unprofitably,  
But when tentations rise, she instantly  
Sways all the inward powers by her commotion,  
To all the works of Love and Piety,  
Love to our Neighbours, to our God devotion;  
But if Faith's sails do fail, all fail in their true motion.   

41  
Faith is our spiritual Sun in Firmament,  
Which Clouds may darken, not put out her light:  
She is swe●t Oil, that giveth nutriment  
Unto our Lamps, us to direct aright:  
She is our strong Shield, under which we fight  
Safe and secure'gainst all the powers of Hell;  
Which though our breastplate oft by force or slight,  
They pierce of Righteousness: Faiths shield doth quell  
Yet all Hell's fiery darts, and Satan's force expel.   

42  
She Mortar is, us living Stones to join,  
In that great Building to the corner Stone,  
The Pins and joints which every piece combine  
Into one goodly Frame: By Faith alone  
Members on Earth and Head in heaven is one,  
She doth espouse the Bridegroom to the Bride,  
She us the earnest of his Spirit hath shown,  
She sets us at the Banquet by his side,  
Then Love us to embrace, her Arms doth open wide.   

43  
Faith like is to the holy Martyr Steven,  
Who when before the Council he did stand,  
Looked up and saw God's glory great in heaven,  
And jesus standing by on his right hand;  
she's like Tobi●● Angel, at command  
For to direct us in our journey right,  
And free from danger both by Sea and Land,  
She doth endue us with such heavenly light,  
That we to Friends and Parents may restore their sight.   

44  
Like Advocate, who not for private gain  
Pleads for all sinners to Repentance brought,  
Whom neither fear nor favour can restrain  
From pleading, till our Pardon she hath wrought:  
She never leaves us till she hath us brought  
To the most glorious happy Court of Love,  
Into his arms, whose Blood us dear bought,  
For Faith and Hope cease further there to move,  
Our state there is immutable without remove.   

45  
Faith, like to Moses, out of Egypt leads  
All Israelites that under bondage groan,  
Baptiseth them that in her footsteps treads,  
As in red Sea: Faith cleaves a 
❀ Heart.  Rock of stone,  
From which gush living Waters: Faith alone  
The hidden Manna makes from heaven descend,  
Which who by Faith eat, Bone become of Bone,  
Flesh of his Flesh: Faith doth before us wend  
Through this world's wilderness: but there she makes an end.   

46  
Yet Faith, like Moses, doth from Mount behold,  
And view from far the blessed promised Land;  
But leaves us there unto our 
❀ jesus.  josuah bold,  
T'expel the Amorite with mighty hand,  
And give us seisin of that blessed Land,  
Lo then, Faith to sure Knowledge is returned,  
Then we in state unchangeable do stand,  
Not that Faith, Hope as needless off are turned,  
What Faith believed, and Hope did wait for, is confirmed.   

47  
Like when some friend doth promise thee to give,  
After his death, a fair Inheritance,  
Thou must believe and hope whilst he doth live:  
But when his change thy fortunes doth advance,  
And thou possessest this Inheritance,  
Lo then thy first belief, and hope decrease,  
Thou hold'st it now by good assurance:  
So when we Hea●●n possess, Faith, Hope, do cease,  
It is our own for ever, not a Farm by lea●e.   

48  
Faith is as much as when we credit say,  
Which is as sure as money in our hand,  
If we trust one that able is to pay,  
And to what he hath promised will stand:  
If rightly then God's power we understand  
And Truth, which fast like him hath ever stood,  
We have most firm assurance of heaven's Land,  
Yet least weak Faith make doubt of this as good,  
Lo, his last Testament sealed with his own Blood.   

49  
If with th'incredulous these cannot prevail,  
Who will believe no more than they can prove  
By Sense and Reason: None of these shall fail  
Thee to a true and lively Faith to move:  
Behold, the Father us hath showed such love,  
That we the Sons of God should called be.  

❀ By reason.  If Sons, we be Coheires of heaven above;  

¶ By sense.  If we believe but what we taste and see;  
To Sense in Sacraments exhibited is he.   

50  
With these authorities why should I sort  
Saints Monuments, which in World's wilderness,  
By Faith obtaining here a good report,  
Are now arrived at th' Haven of blessedness:  
Millions which have and constantly profess,  
And for this Faith, land, honours, life do leave,  
Accounting it their greatest happiness  
They are worthy found, not only to believe  
In Christ, but for his sake their lives, goods, friends, to leave.   

51  
See Abraham, in whose most holy Seed  
All Nations of the earth most happy are,  
How Faith did arm him to perform a deed  
Against the promise God unto him swore:  
His son, his only son, not Isaac spare?  
See jacob, with his Maker hand to hand  
Wrestling to get a blessing, nor doth care  
To lose his limbs, so firm his Faith may stand,  
Lo, Faith brings Joseph's bones from Nile to holy Land.   

52  
Moses by Faith the red Sea doth divide,  
So struck the Rock that Waters g●shed out,  
Calls food from Heaven with God on Mount doth bide  
Full forty days: Lo, josuah bold and stout  
Commands the Sun to stand still, while he fought  
God's Battles: Lo, Kings, judges, Prophets all,  
By Faith invincible did never doubt  
Blessings, Rain, Hail, and Food from heaven to call,  
With fire and vengeance on God's enemies heads to fall.   

53  
Lo, Christ himself, when he on earth did preach,  
And mighty miracles to pass forth brought,  
What thing did he more here unto us teach  
Than Faith? By which great miracles he wrought,  
He that had Faith need not despair of aught.  
Lepers by Faith are cleansed, issues are stayed.  
Blind see, Lame walk, the Devils are cast out,  
Her Faith so great's grown that for crumbs erst praud,  
That, Be it as thou wilt, to her by Christ is said.   

54  
Yea, after that our Saviour did ascend,  
And had the promised Comforter down sent,  
His Church by Faith wrought wonders that transcend:  
Lo, Peter's shadow healed e'en as he went.  
Partlets and Napkins from Paul's body sent,  
Expelled ill spirits; did Blind and Lame restore:  
Cured all diseases of the patient:  
So that th' Apostles by true Faith did more,  
And greater miracles, than Christ had done before.   

53  
I do believe the World could not contain  
The Books, if one all Monuments should write  
Of Saints, which Clouds of witnesses remain  
Of Faith's great power, her glory, grace, and might:  
Which though they laid their lives down in this fight;  
Their glory ever doth in Heaven remain,  
Where Victors they triumph in the Lamb's sight,  
And for their loss of life and mortal pain,  
True immortality and endless pleasure gain.   

56  
And though in these last times and 〈◊〉 days,  
Her force and virtue seem for to decline;  
Yet he that feels the comfortable rays  
Of her Sunbeams upon his heart to shine,  
Infallibly perceives some power Divine  
In him, that World of wonder hath effected,  
Which is both God and Man in one to join:  
For this they know and feel that are elected,  
But Satan blinds the eyes of those that are rejected.   

57  
Oh! What great wonders worketh Faith within,  
When first she raiseth by regeneration,  
And quickeneth souls that lay long dead in sin,  
Unto the life of Grace sanctification:  
This second far exceeds our first Creation,  
To pass from darkness to the glorious light,  
And liberty of Heirs of true salvation,  
When loosed from Satan's bands we walk aright,  
And with this shield of Faith against all our enemies fight.   

58  
My joints do tremble, and mine heart doth quake,  
When I Faith's wondrous works begin to write;  
She from the sleep of sin doth me awake,  
Into sweet liberty and glorious light:  
My Members that in sin did erst delight,  
And worldly lusts she maketh to obey,  
Defacing in me th'old Man's image quite,  
Sin's fogs and mists of error drives away,  
And turns my night of grief to joyful Sunshine day.   

59  
Like Enoch, now me thinks with God I walk,  
And have with Angels happy conversation,  
Like Abram I with God do friendly talk,  
And wrestle by divinest Meditation:  
Lo, rapt to the third heaven by contemplation,  
I there such joy and glory bright behold,  
As Peter did at's Lords Transfiguration:  
Such glory bright and joy cannot be told,  
Faith this to true Believers only doth unfold.   

60  
And now with 〈◊〉, john, Peter, I could say,  
Upon the Mount, 'Tis good Lord to be here:  
And wish our Mansions there may last for ay,  
Where such delight and happiness appear,  
Where I like Stolen behold most plain and clear  
Heaven open, and Christ sit at God's right hand;  
The glorious Bridegroom longing for his Dear,  
Jerusalem the glory of the Land,  
The head, whose members are in number like the Sand.   

61  
But ah, we all, like 〈◊〉 fond, desire  
To Righteous later end for to attain,  
But never for to live like them inquire;  
But seek for Balaaks honours, gifts, and gain:  
But they that will with Christ in glory reign,  
Must look with him on earth to bear his Crosse.  
The Coward never Honour doth obtain,  
Who from his Captain runs for life or loss,  
All in comparison of Christ is dung and dross.   

62  
Yet I alas! do oft like F●●lix fare,  
Tremble to hear of justice and damnation,  
Or think Paul mad: And if it doth prepare  
Mine heart fit for good tidings of salvation,  
I am withdrawn by World's negotiation,  
To put it off unto another day,  
I oft like Peter make great protestation  
To die for Christ, but come I to the fray,  
I deeply him forswear, or else I run away.   

63  
Yea oft when I some inward flashings feel,  
As if Faith now were to some measure grown,  
I strait wax cold, faint, totter, stagger, reel,  
As if Faith's seeds were scarcely in me sown;  
Or I true inward comfort ne'er had known,  
Nor tasted spiritual Grace: yet I believe,  
Lord help my unbelief! Thy power's shown  
Most in my weakness: Lord then me relieve,  
And from Sin's baits and Satan's malice me reprieve.   

64  
Nor would I only wish for to obtain  
The faithfuls glory, and her Garland wear,  
But if need be, would bear my share in pain,  
Not that I able think myself to bear  
Those grievous ●orments as thy Martyrs were;  
But let me measure like of Faith receive,  
My body cut, broil, scaled, hang, saw, starve, sear,  
'Tis God's great grace, we in him may believe,  
But greater, for Christ's sake, unto his Cross to cleave.   

65  
Why then should I wish Honour, Wealth, Promotion?  
Which in this World are transitory, vain,  
And in mine heart no room leave for devotion▪  
Or godliness, which is the greatest game?  
He that to all things needful would attain,  
Must seek God's Kingdom first and Righteousness,  
Lo, than all other things do come amain,  
But ah! it is my fault, I must confess,  
To look on present shows, and not on good success.   

66  
So that when of the grand Mogul I read,  
Great Lord of misse-beleeving India,  
Whose wealth and Empire far outstrip indeed  
All Kings of Europe and of Africa,  
Great China's King; Ch●● of Tartary,  
The least of which the grand Mogul exceed;  
That potent Prince Sophy of Persia,  
Great Turk, Virginia's Po●hatan, these breed  
In me such doubting oft, I stumble at my Creed.   

67  
Th' whole World to God compared, than point is less,  
Earth to the World, to the Earth Christendom:  
And but a Point of these Christ ●right profess,  
Of these Professors but a Point become  
Believers true: So that the little sum  
Of all Christ's flock, as Point is to compare  
With those that headlong to the Devil run:  
What then? All these huge troops in error are,  
And thus Point only in the true and right way fare.   

68  
Why then do Fools of Universal 〈◊〉,  
As note infallible of sound belief,  
Seeing the Devil hath the worst and most,  
And few, alas! acknowledge Christ as chief?  
But soft, my Muse, thou meritest just reprieve,  
To draw in matters here of disputation:  
Thy task of Faith is to discourse in brief,  
And to erect thy thoughts by meditation:  
Disputes are fit for Schools, not Muses recreation.   

69  
Lord make me one of this thy little Flock,  
Of that small number that believe aright,  
That fall not down before a stone or sto●ke,  
But being by Faith endued with heavenly light,  
Know they are always in their Maker's sight:  
That wheresoever we lift pure hands to pray  
To thee, or whensoever, by day or night,  
To thee alike are both the night and day,  
True Faith in Christ to God our prayers prese●teth ay.   

70  
Grant that by Faith I may a heart obtain,  
Cham's, Moguls, China's glory to despise  
With all World's pomp, wealth, honour, lustre vain.  
By Faith so clearly open thou mine eyes,  
To see thy Sun of Righteousness arise,  
That glorious Sun whose beams do never fall  
Upon the proud, ambitious, worldly-wise,  
But on the meek, obedient, that with Paul  
Do not consult with flesh and blood, when thou dost call.   

71  
Lord, thou hast promised, thou wilt not quench  
The smoking flax, nor break the bruised Reed,  
Thou mak'st a weak Faith grow from strength to strength,  
Unto her fullness and ripe age indeed:  
Thou plant'st and watrest so this little seed,  
That it doth grow to infinite increase,  
Like the five Lo●ues that did five thousand feed;  
Yet did into twelve baskets-full increase:  
By using, grace and virtue grow, and not decrease.   

72  
Who then soe'er he be that doth believe,  
Perish shall not, but have eternal Life:  
The calling and the gifts which God doth give,  
Without Repentance are: The Bridegroom's Wife  
Is loved for ever: Never any strife  
Can separate Christ's love: He that can free  
Us from the fiery Furnace, Save our life  
From Lion's hungry jaws, We know that he  
Is wise, and better knows, what's good for us than we.   

73  
And now by Faith I dare my Maker call  
Father, Christ brother, Heaven my Inheritance;  
The Angels mine attendants, lest I fall:  
Behold, I dare my shield of Faith advance  
Against Despair, the Devil's keenest lance.  
Death, Angels, Life, Powers, Principalities,  
Things present, Things hereafter for to chance,  
Height, depth, no Creature's able to devose,  
To turn from me Gods love which doth in Christ arise.   

74  
What shall we say? if God be on our side,  
Who can against us be? If he not spare  
His own Son for us: What can be denied?  
Who dares condemn, who by him saved are?  
For whom his Death and Rising doth prepare  
Eternal bliss: Shall anguish, tribulation,  
Nakedness, famine, peril, sword or fear,  
Us separate from the Horn of our salvation?  
In these Faith makes us conquer by Christ's mediation.   

75  
My prayer, gracious Lord, shall ever be,  
Increase my Faith: And as now, in some wise,  
Thou her fair Lineaments hast made me see,  
For which I praise thee: Open so mine eyes,  
That seeing I her worth may truly prize,  
And for her sake most willing be to lose  
My life, and all this wicked world despise;  
And rather bondage here with Faith to choose,  
Than live in Egypt's Court with vain deceitful shows.   

76  
Now as a valiant Soldier, strong and wise,  
That would in open field defeat his Foe,  
Suffers no sleep to come within his eyes,  
But keeps continual watch: For he doth know,  
His enemy, Lion-like, about doth go,  
By force or slight his life for to surprise:  
e'en so, good Lord, grant thou me grace to do,  
That though sleep often close my bodies eyes,  
My Soul may still keep watch against Satan's subtleties.   

77  
Hope was the Patron that with Faith did join,  
When to my trial me Repentance brought,  
Who all their might and forces did combine,  
Until my absolution they had wrought:  
These not their own good, but their Clients sought,  
And pleaded not for friendship, fees, or gain;  
loves favour was their utmost aim and thought,  
They showed no Law their Causes to maintain:  
But Pardons wrote in's Blood that for our sins was slain.    

MEDITAT. V.  
Of Hope.  

1  
REpentance, Faith, and Hope be graces three,  
Which no where but in Israel are known:  
Of other Virtues some resemblance we  
Do find amongst the Heathen: which are shown  
To them by Nature's light, and first were sown  
Most pure, till they corrupted were with sin,  
But now they most unlike themselves are grown,  
For till Faith, Hope them to restore begin,  
They glorious seem without, but foul and vile within.   

2  
For though of Knowledge, Love, Truth, Patience,  
Right, Mercy, Fortitude, Humility,  
Prudence, Zeal, Temperance, Bounty, Obedience,  
There do in them remain some memory;  
Yet wanting Faith and Hope, like either eye,  
Their blinded souls for to direct aright,  
In all their actions they do move awry,  
For Faith and Hope like Sun and Moons clear light,  
Direct repenting Souls which wander else in night.   

3  
And though by reading in Dame Nature's book  
The Heaven and Earth's most wonderful creation,  
They upwards to their Maker oft did look,  
And saw his Power and Wisdom's manifestation,  
And their own wretchedness: Yet Humiliation  
For sin, in them no true Repentance wrought:  
For missing these chief Agents of salvation,  
The work could not be to perfection brought;  
For without Faith and Hope, Repentance profits nought.   

4  
Thou that the Finisher and Author art  
Of every good and perfect Gift and Grace,  
Who look'st not on the work, but on the heart,  
Where every Virtue holds her seat and place,  
Who lately hast me guided in the trace  
Of Faith the Mother: now direct aright  
My Muse, to follow on the Virtue's chase,  
And first of Hope Faith's daughter next in sight:  
And make my Hope stand steadfast whilst of Hope I write.   

5  
Hope is of things to come an expectation,  
Which God hath promised, and Faith doth believe,  
For when th'Elect of their justification  
By Faith, stand sure: Then Hope doth them relieve  
With Patience, to expect till God doth give  
All the good things which he hath promised,  
So that no cross affliction can them grieve,  
For by this Hope they stand assured,  
The day will come their Hope shall be accomplished.   

6  
Some, Faith Hopes Mother, some her Sister call,  
Howsoe'er, betwixt them is so near relation,  
That if one fail, the other needs must fall;  
Faith brings forth Hope, the Anchor of salvation,  
But Faith is nourished by expectation,  
A thankful Daughter to a blessed Dame,  
Who nonrisheth her Mother in this fashion,  
And oft when Faith grows cold, blind, faint, and lame;  
Hopes breasts, Assurance, Patience, her restore again.   

7  
A blessed pair, like Na●mi and Ruth,  
Faith doth direct, and Hope goes forth to glean,  
Faith searcheth first, believes, and finds the Truth,  
Then Hope at Booz feet expects the mean:  
And though at first a small reward she gain,  
Yet being content God's leisure for to stay,  
She in the end doth to her Hope attain;  
Ruth●nto ●nto Booz married is that day,  
And now may Naomi in her lap Obed lay.   

8  
Hope is so like Faith, and so near of Kin,  
As hardly we discern a difference;  
Faith is the ground whereon Hope doth begin;  
Both have alike assurance, Patience:  
From the same Spirit both have their influence,  
Both saving Graces purge and purify  
The heart, and season with obedience:  
Both last alike: By both we'our selves deny;  
Both make our conscience sound: By both for Christ we die.   

9  
But Faith is first, for lo, she is Hope's ground,  
Hope only future sees, but Faith things past:  
Faith seals our evidence and makes it sound,  
Hope waits till she possession take at last:  
Hope is the Helmet that on th'Head is placed,  
But Faith the Shield doth all the body hide,  
And though our Faith oft faint, our Hope stands fast,  
From off the Shield full many a blow may slide  
On Helmet: but there farther entrance is denied.   

10  
Thus have I showed how they are different.  
The cause now: As of Words immortal seed  
The Spirit begets Faith, to give firm assent  
Unto God's Promises: e'en, so indeed,  
That Spirit out of those Promises doth breed  
A lively Hope: whose end is our salvation,  
And that we shall have all things which we need;  
In the mean time, we have our conversation  
By Faith and Hope with Christ, in heavenly habitation.   

11  
Similitudes make plain and illustrate  
Things, that are else mysterious, dark, obscure:  
As when th'immortal Workman did create  
At first, Man without help, alone and pure,  
He made him then a deep sleep to endure,  
And took stuff from him ere he did awake,  
Of which he made for him a help most sure.  
So the same Spirit that Faith at first did make,  
To make now Hope, Faith's help, doth matter from Faith take.   

12  
As Body, Spirit, Faith, Lord and Baptisme's one,  
So but one true and living Hope we find:  
But as her Objects infinite become,  
We may distinguish her in different kind.  
If heavenly Objects be to her assigned,  
She like the Object is, Celestial,  
If she on worldly Objects set her mind,  
As doth the Object, she doth rise or fall,  
Lo then, the Object of our Hope is all in all.   

13  
We hope for that for us in Heau'n's up laid,  
We hope to see Christ's glorious Exaltation,  
We hope for all things, that Christ for us prayed,  
We hope in Gospel that brings us salvation,  
We hope of all in Christ a restauration;  
We hope Souls, Bodies, shall immortal live:  
We hope to reap what's sown in expectation,  
The faithful Pastor hopes his Flock shall thrive,  
Faith Author is of Hope, but Hope keeps Faith alive.   

14  
When Faith believes, Hope hopes 'gainst Sense and Reason.  
God's Promise is her soundest Argument,  
His leisure to attend, is her best season,  
Though Faith believe 'boue Hope yet she's content  
To hope: Present to her are things absent:  
She never faints, but holds out to the end,  
She to increase and grow is diligent,  
she's pure and clean: No shame doth her attend,  
By Patience and Experience she doth daily mend.   

15  
Faith's like Elias that by God was sent,  
Elisha to anoint him to succeed:  
Hope, like Elisha, waits most diligent,  
And leaves her not, till fiery Charets lead  
Faith up to Heaven: Then Hope stays in her stead;  
Lo then, Faith's Spirit on Hope is doubled found,  
And though by Faith our Souls on Heaven now feed,  
Hope still sustains our Bodies on the ground,  
And waits till all that Faith believes, she true have found.   

16  
Yea after that our bodies turn to dust,  
It seems that Hope still with our souls remain:  
What else doth mean the 
* Reuel. 6. 10. 11.  crying of the Just,  
Which for God's Word lie under th'Altar slain,  
How long wilt thou (Lord) to avenge refrain  
Our blood, on those, that on the earth it spilt?  
To whom this answer is returned again,  
They should rest, till the number was fulfilled  
Of those which for the Word, as they were, should be killed.   

17  
Hope's subject is each heart, that Christ hath known,  
And where in glory he vouchsafes to dwell,  
She best by Objects is conceived and shown,  
For as they do transcend, Hope doth excel:  
All Gods good Promises which one can tell,  
Her Objects are, which if one right would read,  
He must begin with that when Adam fell,  
Gods Promise to the Woman, that her seed,  
Though Serpent bruised his heel, should break the Serpent's head.   

18  
Like this, was that promise to Abraham,  
All Nations should be blessed in his seed:  
And him that King of Israel became  
God promised, one should ne'er want of his breed,  
To sway great Iudas Sceptre in his stead,  
Till Shilo came, who was his Lord and Son:  
Son, as his flesh did from his Loins proceed,  
Lord as the Godhead in the flesh did won,  
Thus he was David's Christ, Son, Lord, and yet but one.   

19  
Lo, God performed all his good Promises  
In Christ his sufferings, birth, and exaltation,  
All tending to bring wretched Man to bliss;  
But now, behold, new tidings of salvation,  
The Gospel shows, our reconciliation  
Is finished: as after shall be shown,  
When all in Heaven and Earth have restauration:  
What we believe and hope, shall then be known,  
Hope then shall reap in joy, what she in tears hath sown.   

20  
For as the promises that God had sw●re,  
In Christ's first coming were accomplished:  
e'en so all those that in the Gospel are,  
In's second coming shall be finished:  
And since that Good to Adam promised,  
Was full four thousand years ere consummation;  
Why then should Hope that's thus experienced,  
Faint in less than two thousands expectation?  
Nearer, than when we first believed, is our salvation.   

21  
Oh! had I here Hopes wondrous memory,  
Then should I able be soon to make known,  
All's Promises which God cannot deny,  
Every of which Hope doth account her own.  
Behold, in brief, them all unto thee shown,  
All Faith believes, (And what doth he distrust?  
In whom this little seed of Faith is sown)  
All these, I say, Hope doth together thrust,  
And in them puts assured confidence and trust.   

22  
Therefore these Virtues always her attend,  
Assurance, Confidence, and Patience,  
With Perseverance always to the end,  
And of God's faithfulness Experience:  
These, and the like, are her most sure defence  
Against troubles, steffes, her weakness, long delay  
Of many Promises, which made long since  
Are not accomplished unto this day;  
And when she's like to faint, these her refresh always.   

23  
They that would make faithless uncertainty,  
So necessary to attend Hope's train,  
And on coniect'rall probability  
Lay Hopes foundation: They demonstrate plain,  
True Faith and Hope did ne'er in them remain:  
And though like Faith, Hope sometimes wa●er may,  
(As who can to a perfectness attain)  
Yet, Hope increasing, Doubting doth decay,  
Uncertainty and Hope together cannot stay.   

24  
No more than in the Water cold and heat,  
For as the heat all coldness doth expel,  
So Hope all doubting out of us doth beat.  
I grant, that as in lukewarm Water dwell  
Both heat and cold, so in the hollow Cell  
Of unsound, lukewarm Libertines false mind,  
Uncertainty and wavering Hope do dwell:  
But this no true and steadfast Hope we find,  
Else true and feigned Hope would differ in their kind.   

25  
Though Hope hath many an open Enemy,  
None wrong her more than her familiar Friends,  
As Merits, Doubtings, false Security  
In civil honest dealing: who depends  
On these quicksands, more danger him attends  
Than if he split on Rock of fierce Despair,  
Or to distrust God's promises intends,  
Because so long a finishing they are▪  
Civil Defection hazards more than open War.   

26  
Oh! who can point out all the subtleties  
Satan doth use this Lady to depose;  
How he all worldly Objects doth devose,  
That she may in them confidence repose;  
And thereby may her heavenly Object lose?  
Who are more miserable, Satan says,  
Than those on things to come their Hope's repose?  
And who live longer and more joyful days,  
Than they whose Hope on wealth and Princes favours stays?   

27  
As jews two thieves did hang on either hand,  
When as they crucified the Lord of Life,  
So two extremes on either side Hope stands,  
And both of them have each with other strife:  
On left hand stands Despair with bloody knife,  
On right Presumption bold doth overween.  
Hope, oftentimes may save Despairs life:  
Presumption rails, and thinketh in her spleen,  
If Hope could others save, she ●ould endure such teen.   

28  
Hope is like jacob that went out but poor,  
But free from danger unto 〈◊〉 Land;  
But when he doth return with Wi●es and store,  
Laban pursues behind: Esau with band  
Of full four hundred doth before him stand:  
But Angels as Companions him attend,  
And e'en with God he wrestles hand to hand,  
Who doth from churlish Laban him defend,  
Nor suffers cruel Esau jacob to offend.   

29  
So when our Hope, alas, is faint and poor,  
It forward walks most free from all tentation:  
But when it gets some strength, Despair before,  
Behind, Presumption seeks our supplantation,  
Lo then God's promises of our salvation,  
Like Angels are to comfort us at hand,  
We wrestle with the Spirit by supplication,  
Whereby we are enabled to withstand  
Despair, Presumption proud, and all the Devil's band.   

30  
Men in this World, are like to ships at Sea,  
Which storms have beaten and t●e waves have tossed,  
That, when they come to harbour in the Lea,  
Cast Anchre out: where if they find the coast  
Consist of 
❀ men's merits.  quicksands, all their labour's lost:  
Lo! then Hope's Anchre there can get no hold,  
So they with storms and waves again are tossed:  
But if they find firm Land, they then grow bold,  
No wind, storms, waves, can beat them from their Anchre-hold.   

31  
Faith as the Sun, and Hope is as the Moon  
In Heaven both glorious Lamps this World to light,  
So in man's soul Faith, Hope, like two lights shone,  
Their little world towards bliss to guide aright.  
As Moon doth borrow from Sun's glorious light,  
So Hope from Faith: And as when Sun to shine  
On Moon forbears, she's scarce discerned by sight;  
So when Hope wants Faith's glorious light Divine,  
She wanes like Moon, and all her beauty doth dec'line.   

32  
Hope signifies a constant expectation  
Of some good thing to come, from such a one  
Of whose Love, Power, and Truth a firm persuasion  
We have that all we wait for shall be done:  
Lo, first Hope only is of things to come,  
It is no Hope to hope for things we see:  
Next in herself Hope confidence hath none,  
Last, all our hope and refuge is to flee  
Unto God's grace, power, wisdom, Truth, which certain be.   

33  
Here in examples may my Muse transcend:  
For whatsoever things are writ of old,  
Are for our learning and instruction penned,  
That we, through Patience, comfort may behold  
In Scriptures: And have Hope for to lay hold  
On all God's Promises and Dealing kind,  
By him showed to our forefathers of old,  
And those which to our own times are assigned,  
Last of all, those which we within ourselves do find.   

34  
These three may breed in us experience,  
Experience Hope, Hope maketh not ashamed;  
Loe first th'examples all have reference  
To Hope, which I in Faith's discourse have named,  
Kings, Prophets, judges, Martyrs all inflamed  
With Love, in Hope and Faith most firm do stand;  
Without the one, the other may be blamed,  
Both able are Hell's malice to withstand,  
For if one faints, the other lends her helping hand.   

35  
This general brief narration shall serve,  
For all Hopes noble famous acts of old.  
Now if you will be pleased to observe,  
Whilst I th'examples of our times unfold,  
And those which our forefathers have us told;  
God never hath so dealt with any Nation,  
In giving temporal blessings manifold,  
In our deliverances 'boue expectation,  
Lastly, in yielding us such means for our salvation.   

36  
He sets us in a blessed Land, where flow  
Hony and Milk, and all good things abound,  
The Ploughman reaps the Crop which he doth sow:  
Here Peace and Plenty every where are found;  
Here dreadful trump of war doth never sound,  
No leading here into captivity,  
Here no complaining in our streets is found,  
Here's health of body with prosperity,  
And all these lasted have beyond man's memory.   

37  
I hope here is for us sufficient ground,  
To trust in God for all things temporal;  
How many plots hath Hell and Rome out found,  
Us to betray to bondage spiritual?  
Yet God hath us delivered out of all,  
Besides that secret cruel traitorous brood,  
Priests, that themselves Catholic Champions call,  
She hath provoked to make her quarrel good,  
Great Kings to open war and shedding innocent blood.   

38  
Witness th'Armada huge of Eighty eight,  
Which breathed nought but cruel desolation,  
And was invincible in Man's conceit,  
Whom nought could satisfy but th'extirpation  
Of Protestants, and all the English Nation:  
Home-treason, foreign war us to betray  
To Popish, cursed, hellish machination:  
Nought could this Phara●hs cruelty allay,  
Till Death, Hell, and Destruction swept them all away.   

39  
This quailed the spite of Egypt: but of Rome,  
Though power grow weak, her spite grows yet more strong;  
When force and open war do vain become,  
She seeks by treason to maintain her wrong:  
Lo, Jesuits and Seminaries throng  
In Court, Church, City, and in every Place;  
To sow seeds of Sedition us among,  
To bring Prince, Counsel, Prelate in disgrace:  
To credit Superstition, and the Truth outface.   

40  
How many were their plots of cursed Treason  
Devised against our late dread Sovereign Queen?  
Impatient to expect the time and season,  
When she should hence go and no more be seen:  
That time they looked to wreak their spiteful teen,  
On opposites of Pope's Supremacy,  
Oh! this a bloody day had surely been,  
Had not the Lord us succoured from on high,  
And whence we hoped for least, did us most help supply.   

41  
Lo, whilst she lived she seemed a weak defence,  
A Woman to defend so great a Nation  
From secret treasons, open violence,  
Filled all the World with joy and admiration:  
But when by her most happy commutation,  
She leaves this Earth: Behold, that providence,  
Which made this weak Sex strong for our salvation;  
Brings in a stronger and more sure defence,  
With Gladness, Plenty, Peace, without all violence.   

42  
Oh! that my Muse were able here to fly,  
The high pitch of my Sovereign's commendation,  
Who Solomon-like in all his Royalty,  
Brought Peace and Plenty to this happy Nation:  
At whose most blessed, glad Inauguration,  
No Shimei barks, nor Sheba lifts his hand,  
But all him meet with joyful salutation,  
God save King JAMES, sole Monarch of our Land,  
And set thy seat as fast as our late Queens did stand.   

43  
This was a gracious work of Providence,  
A thing unparalleled, before not seen.  
But can this stop the Dragon's virulence?  
No it increaseth more his spite and teen;  
For the same cause he hated our late Queen,  
He doth Faith's great Defender now infest,  
But against Love, Faith, Hope is all his spleen,  
And all that will not fall down to the Beast;  
With those that Antichristian supremacy detest.   

44  
Many a cursed plot and cruel treason  
Hath been attempted against our gracious King,  
Before and since the happy time and season,  
God him in peace to rule this Land did bring;  
But never yet was hammered such a thing,  
By Pope, Turk, jesuit, or in Hell below,  
As was the powder plots fierce lightning,  
Which in one instant all should overthrow,  
King, Counsel, Nobles, City, Commons, Priests up blow.   

45  
Oh barbarous wretches! cruel instruments  
Of Death and Ruin to their native Nation!  
What heart of steel or flint that not relents  
To apprehend the dreadful desolation,  
(Besides of men) of that fair habitation,  
Those seats of justice, Houses for devotion,  
Great Britain's glory, Stranger's admiration?  
Shame is reward, God's wrath the bitter potion,  
Of all that had their heads in this most hellish motion.   

46  
But leave them to their punishment and shame.  
Behold a work no older than the year,  
Wherein Gods Love to us (blest be his Name)  
No less than in the former doth appear:  
I mean our Sovereign's sickness, who was near  
To the last act of all mortality,  
But when all physic failed, God did him cheer,  
His health restoring with prosperity,  
And adding length of days to him that looked to die.   

47  
Nor only doth this Antichristian Boar,  
Seek to root up the Vine of God's right Hand;  
But there be Foxes, little Fox's store,  
Which against her blooming Grapes in ambush stand;  
Those that against Church government do band,  

* Separatists.  Churches illiterate Vermin, who disclose  
Their envy to the Prelates of our Land,  
When against their Succession they oppose,  
Tithes, Prayers, Order, Titles, Ceremonies, Clothes.   

48  
These humorous Novellists have oft assayed,  
From her youth up, our Church unto this day:  
But never hath their subtlety prevailed  
Church discipline to alter, though I say,  
Martin their spite and malice did bewray,  
When he in scoffs and railing spent his wit,  
Not savouring of the Spirit, which should pray  
For Kings and those that at the Stern do sit;  
And not rank Martinisme in Rulers faces spit.   

49  
These first, as Theudas-like, some great Man rose;  
To whom great multitudes themselves combine,  
And judas-like Church tribute did oppose,  
But they are perished: And our fruitful Vine  
Yet prospers still and yields abundant Wine:  
Which proves it planted is by Gods own Hand,  
For were 't Man's policy, not power Divine,  
She never could such furious Beasts withstand;  
But long since had destroyed been out of this Land.   

50  
Was e'er in Israel known or Iudas coast,  
So long peace and such plenty temporal?  
Can any of the Nations like us boast,  
Deliverances from bondage spiritual?  
Our God, who did us out of bondage call,  
Protects our Leaders by his power divine,  
Against Hell, Pope, Jesuits, Sep'ratists and all:  
And lest our Faith and Hope fail or decline,  
Lo, in Prince Charles new hope, and all that Princely Line.   

51  
But some may say, What's this to spiritual Hope?  
These were deliverances temporal:  
But who knows not, by these Hell and the Pope,  
Sought the destrnction of the Spirit and all?  
Lo, Faith and Hope now banished from the stall  
Of Rome's foul Beast, for aid flies to our Land,  
Where Prince, Priests, People join together all,  
In the defence of Faith and Hope to stand,  
And in their quarrel spend their lives, their goods and land.   

52  
Here both have dwelled safe near a hundred year,  
Since they from Rome were banished to this Land;  
Where many Saints have lost their bloods most dear,  
Whilst constantly in their defence they stand,  
And though, for near six years, Rome's cruel hand  
Did in this Land true Faith and Hope assail;  
Yet since Elizabeth did all command,  
The Champions of true Faith did never fail,  
But against close treason and force open did prevail.   

53  
And though we lately lost the likeliest Prince  
That ever lived, Faith and Hope to defend,  
Yet lo, our Hope is more increased since,  
By Royal Charles, whom God doth seem to send,  
Like Charlemagne his Church secure to shend  
Against Antichrist, Hell, Schism, and Saraceen:  
And all from us that would Hope's Anchre rend.  
But here my Muse in order should begin▪  
To melt away in tears for loss of Anne our Queen.   

54  
Most peerless Lady! Nobles surest friend,  
The People's safety; Clergies firm defence,  
Who constantly did Faith and Hope defend  
Against subtle Schism and Papists virulence:  
Church Patroness against the violence  
Of covetous Sacrilege and griping hands,  
Who spoil Church-livings under false pretence,  
It against the thrift of true Devotion stands;  
That Churchmen should have large possessions, goods, & lands.   

55  
But as when Death from Son and Father rend  
A careful Mother, and a faithful Wife,  
Isaac Rebecka brought to Sara's Tent,  
To comfort both the Sons and Father's life,  
So we do hope, our Prince will take a Wife  
Into his Mother's Tent, who shall begin  
Like her to comfort Son and Father's life.  
But soft, my Muse, this thread too long doth spin,  
Now will I sing of Hope that ought to be within.   

56  
These precedents of God's Grace, Faith, Truth, Love,  
Power, Wisdom, Providence, and dealing kind  
With those that trust in him, us well may move  
Unto a steadfast Hope; which if we find  
Within the secret Closet of our mind,  
It is the earnest that to us doth prove,  
Here all things needful shall be us assigned,  
And we shall have Hope's end, e'en Heaven above,  
Where Faith and Hope shall leave us in the arms of Love▪   

57  
But Faith and Hope implicit general,  
Brings not to us this blessed Habitation:  
It must be inward, lively, spiritual,  
With true particular right application  
Of all Christ's merits, wrought for our salvation;  
Else, with untempered mortar stones we lay,  
And build upon unsound and weak foundation;  
Fie on the Clerks that so abuse the Lay,  
(They understand not what they hope, believe, or pray.)   

58  
Which thus would seal up all in ignorance,  
That they might seal their Pardons unto all;  
Thus they their state do mightily advance,  
By binding or by losing them that fall:  
Mortal offences and sins venial,  
Differ not in their nature but their pay:  
As sins abound, their Markets rise and fall,  
So wide to Heaven they open now the way,  
That, lo, the richest men with most ease enter may.   

59  
The relish and true taste of Faith and Hope,  
They turn to ignorance and superstition:  
Gods written Word that wont to be their scope,  
Must now give place to humane vain Tradition:  
Their inward Hope is honour, wealth, ambition,  
And how they may all earthly Kingdom's sway,  
emperors and Kings to them must yield submission,  
Else they their Subject's licence them to slay,  
Thus Peter's keys, like swords, cut all out of their way.   

60  
How do these foul flagitious crying sins  
Transport my Muse from holy Meditation,  
Which erst in Hope above the Seraphins,  
took sweet delight in heavenly Contemplation!  
(Hath she too long stayed in this devaition?)  
Lo, now she doth to Hope return again,  
To heavenly Hope, and glorious expectation,  
Which firm and steadfast ever shall remain,  
Till her in Love's high Court her Saviour entertain.   

61  
See here, how graciously our God doth deal  
With his, in sending them such enemies;  
Else would Worlds vain enticing pleasures steal  
Away our hearts to all impieties:  
Such trials do the Virtue's exercise,  
Of all that set on God their confidence,  
The greater ills that wicked men devose,  
The faster we do cleave to our defence:  
So Hope becomes most firm by such experience.   

62  
And therefore I might better here complain  
Of too much Ease, Peace and Security,  
lukewarmeness, hollow Dealing: these do train  
More souls to Hell, than Pope's hostility.  
Lo Satan not by force, but subtlety,  
Made our first Parents guilty of transgression,  
Whom Priests and Jesuits follow cunningly,  
In plotting by auricular Confession,  
Against States, Treason, and against poor Saints oppressions   

63  
O let me wish here more than I can hope,  
All Envy, Malice, Au'rice laid aside,  
We would make Heaven the Object of our Hope,  
And Faith and Truth may ever be our Guide:  
Thus from God's Statutes we shall never slide,  
Thus We, Pope, Sep'ratist shall meet in one:  
Whom Truth doth join, no Power can divide,  
Oh! why should Flesh of Flesh, and Bone of Bone  
Differ? where God and Christ, Faith, Baptism, Hope is one.   

64  
Would our own willing be, but to confess  
Their error, and return unto the right,  
Aband'ning wilful, peevish, singleness,  
And censuring things whereof they have no light,  
Oh, would they strive with all their force and might.  
To hold Spirits Unity in bond of Peace,  
And not thus with indifferent things to fight;  
Touch, taste not, handle not, which do increase  
Schisms and Divisions, which are Enemies to Peace.   

65  
So long and hot hath been this fervent strife  
For Apples, things of order, decency,  
That we, alas! neglect religious Life,  
Faith, Hope, Repentance, joy and Charity:  
Of things indifferent judge indifferently,  
The smaller things, the greater consequence  
There is, we should with all Humility  
Yield unto them unfeigned obedience:  
Not we the Law: The Law must rule our Conscience.   

66  
Now could I, with Compassion, Prayers, Tears,  
Beseech you all as to a common flame,  
To lend your Hands, your Heads, your Hearts, your Ears,  
And all your aid and help to quench the same:  
'Tis to our Church a foul reproach and shame,  
Christ's Coat that is without Seam to divide,  
When we in substance all do hold the same:  
Lets humbly in one Hope, Faith, Love abide,  
And not fall out for shells, to make whose peace Christ died.   

67  
But they say Ceremonies now are dead,  
Why should we them again then vivify?  
I grant all were in Christ accomplished,  
Which his last Sacrifice did typify:  
But those of Order and of Decency,  
Do for our imitation still remain,  
As Ephods, Offerings, Tithes, Prayers, Prophecy,  
Kneeling: such as Devotion true maintain,  
The first we do forbear: The last we do retain.   

68  
But now I stray from Hope, b●t not from Peace,  
Which is the thing I hope for and desire,  
What shall our strife for Ornaments increase?  
Whilst Adversaries in our gates conspire  
To burn our Towns, and blow us up with fire,  
Now by our Hope that up in heaven is laid,  
I instantly you pray, beseech, require,  
To lend your public and your private aid,  
That Rulers not for fear, but conscience be obeyed.   

69  
Hope still pricks on my Muse in this discourse,  
In hope hereby Peace to our Church to gain.  
But method here doth stop her farther course;  
Who preacheth Order, Order must maintain,  
Hope must not pass her Mother Faith in train,  
Lest I do hope for more than I believe,  
For which if I do pray, I pray in vain;  
God without Faith no prayers doth receive,  
Hope, Prayer, without Faith, do oft poor souls deceive.   

70  
Thou then that art of Faith and Hope the Spring,  
I ●lesse thy Name for this sweet Meditation,  
This light of Hope which thou to me dost bring,  
Oh let true Faith direct my Supplication  
Unto my Hope thy holy Habitation,  
That Port of bliss, purchased by thine own Blood,  
Spent on the Cross to finish our salvation:  
This is my Hope, This is my heavenly Food,  
On this fair Hope to rest, I hold my chiefest good.   

71  
And here, I hope, I may have leave to rest,  
And stop my Muse a while from following  
The Virtue's praises, late so ready pressed,  
In Love's high Court, for my true welcoming:  
Yet, by God's grace, I promise here to sing  
Of all their praises, in their rank and place;  
If this mine entrance and first hanselling,  
Shall but obtain amongst those Readers grace,  
Who, by these Virtue's aid, hope to behold Love's face.   
FINIS.     

THE BRIDE'S ORNAMENTS: poetical Essays upon a Divine subject.  
THE SECOND BOOK.  

Viz. of  
justice and Righteousness.  
Truth.  
Mercy.  
Patience.  
Fortitude.   
LONDON Printed by W. Stansby. 1621.   

TO MY MOST LOVING, AND TRVELY BELOVED WORTHY GOOD FRIEND, Mr. PHILIP KING.  
IN whom for compliment there is no room,  
With him doth so much honesty abound,  
And justice to thy Patronage will come,  
Whom I of all men have the justest found:  
Thou art no curious Critic, nor of those  
That nothing like in Verse, but all in Prose.  
All yours, R. A.   


MEDITAT. I.  
Of justice and Righteousness.  

1  
WHen first Gods moving Spirit forth had brought  
Beasts, Fowl, Fish, creeping things after their kind:  
Lo, than He Man in his own Image wrought,  
And him a Ruler over all assigned,  
Writing within the Tablet of his Mind  
His Law, which should eternally endure,  
And all the Creatures in Obedience bind  
To Man their King, and knit his heart as sure  
To King of Kings. This Law was natural and pure.   

2  
Here first the right of Sovereignty began,  
All subject to the Monarchy of one,  
For every Creature subject is to Man,  
While he is subject unto God alone.  
This Monarch now is seated in his Throne,  
And the whole World doth with his Sceptre sway:  
Here's the first precedent that e'er was known  
Of government. From hence, lo, Princes may  
Learn rightly how to rule, and Subjects to obey.   

3  
Thus Man of this great World the little King,  
To show his Sovereignty, gave all a name,  
And they their Lord as Subjects reu'rencing,  
True Vassals to this little King became:  
Yet Man in honour could not hold the same,  
But did become rude, disobedient:  
Breaking that Law, he merits hell, death, shame,  
When he offends that hath the Regiment,  
His double sin deserves a double punishment.   

4  
In all his works before, the Lord had shown,  
His Love, Power, Wisdom, Truth and Providence:  
But now Man's sin his justice must make known,  
Though most notorious was the Man's offence,  
God will not judge till he makes his defence;  
Man cited then, appears vile, naked, lame,  
There needs no witness but his conscience,  
And though on others he would lay the blame,  
The more his cause is heard, the more appears his shame.   

5  
Besides th' eternal Law within the heart  
Of Adam God had wrote with his own Hand,  
He did one Precept unto him impart,  
Which was indifferent, till God did command  
Of all the Trees that in the Garden stand,  
From one, on pain of death, he must refrain.  
Laws made we may not question or withstand:  
Who breaks them, bears the forfeit of the pain▪  
When Rulers cease to punish Vice, they sin maintain.   

6  
Thou that the hearts of all Men dost dispose,  
Of Kings to rule, and Subjects to obey,  
From whom all Power proceeds to bind and lose,  
Who humble Men in judgement guidest ay;  
Thou judge of all the World, direct, I pray,  
Thy humble Servant, to discern aright  
Of justice, that I her delineate may  
In her true shape unto the People's sight,  
That teaching I may learn and practise to do right.   

7  
She is a constant and perpetual Will,  
That gives to every Man what is his right;  
First free from passion, she continues still  
Constant in her disposing things aright.  
In action next she taketh most delight,  
And not alone in idle speculation,  
There's no respect of persons in her sight,  
The same to all without vain alteration,  
For Law's the Rule and Square of her administration.   

8  
justice the Virtue, Law's the Rule and Square,  
Whereby we truly justice exercise:  
Wherefore if in the abstract you declare  
Laws Nature, she's perpetual, constant, wise,  
And so with God in heaven for ay abye:  
But if you view her in the concrete Would,  
She varies as the Subject her employs,  
Then blame not Laws when wrong we do behold,  
It comes from Man that's made of corruptible mould.   

9  
As when pure Wine in putrid Vessel put,  
Becomes unwholesome, rank, unsavoury,  
The fault's not in the Wine, but in the Butt,  
Which doth the sweetness of the Wine destroy:  
e'en so it fares with Law and Equity,  
In their own nature they are perfect, pure,  
But if in Subjects of Iniquity  
They are contained, they cannot so endure,  
But like the Subject they become corrupt, impure.   

10  
Three kinds of Laws from God I do observe;  
Moral, judicial, Ceremonial:  
Which three the jews did constantly preserve,  
As bound in conscience to obey them all.  
The Ceremonial, and judicial,  
Cease, but remain patterns for imitation:  
The Moral is the same perpetual,  
That most pure Law, which from Man's first creation,  
Continues still to us without least alteration.   

11  
And though the Rule of Right, now doth not tie  
To the judicial Laws strict observation,  
Yet it doth bind us to the equity  
Thereof (as fittest for our imitation:)  
Though Blasphemy, Theft, Murder, Fornication,  
Have not amongst us now the punishment  
Which jews inflicted by God's ordination;  
Yet 'tis a Rule in all good government,  
The pain unto the sin must be equivalent.   

12  
As Laws right to maintain, and wrong redress,  
Should be conformed to the judicial,  
So rules of order and of comeliness,  
Should imitate Laws Ceremonial:  
The Moral Law (by some called Natural)  
Is God's eternal Law, by which above  
He things in Heaven and Earth disposeth all.  
These God engraved in Stone, the jews to prove,  
But in our hearts they all now written are by love.   

13  
Mistake me not, that I maintain hereby  
Gross judaism, or outworn rudiment,  
Which Christ's last Sacrifice did typify,  
(Such Ceremonies long ago are spent)  
But those whereby we should ourselves present  
In public Preaching, Sacraments, Devotions,  
It well becomes us all with one consent,  
To imitate without strife or commotions,  
'Tis sin to disobey Laws in indifferent motions.   

14  
I know fully well there is a Law beside  
This Moral Law, which some call Natural,  
Which under God by Nature is impli'de  
To rule Heavens Spheres and Motions, which they call  
The Law of Nature; By which rise and fall  
Sun, Moon, and Stars, in Motion necessary,  
But from the Law of Reason, whereby all  
That Reason have are Agents voluntary,  
By some called Reason's Law, my Muse now will not vary.   

15  
From hence, as from a Nursery, do come  
All Laws, which by good Christian Polity  
And lawful Power, to us as bonds become,  
To keep us in the bands of Charity,  
And us preserve from wrong and injury,  
And not by others loss to raise our gain,  
But lead our lives in Truth and Honesty,  
As not enough from evil to restrain,  
Except we good perform, and others right maintain.   

16  
e'en as we see things wanting life and sense,  
(But Agents natural) strive to maintain  
The preservation of the common Ens,  
And against their natural course themselves constrained,  
e'en Motions against Nature do deraign,  
As heavy stones will up from Centre fly,  
Rather than all a Vacuum entertain,  
So reasonable men should rather die,  
Then suffer any harm to University.   

17  
And hence come Laws of Nations, which maintain  
Leagues betwixt Princes, Freedom, Servitude:  
Next civil Law, whose equity did gain  
Command of all Rome's Empire's amplitude.  
The Canon Law, whose wisdom did conclude  
All other Laws, till Pride and Superstition  
Amongst those sacred Sanctions did intrude,  
So Antichristianizing by ambition,  
That holy Writ must now give place to their Tradition.   

18  
Thus Statutes of each Country, City, Land,  
Which they themselves do call Municipal,  
All Laws which now in force with us do stand,  
The Common, Civil, Ecclesiastical,  
All these do come from the pure Natural,  
And tend true Right and justice to maintain,  
Respecting Gods true worship above all,  
Next Magistrates, peace public, common gain,  
And last that each man may in peace his own retain.   

19  
But as from Fountain seated on a Hill,  
Pure silver streams in sundry Channels flow,  
First clear like Spring from which their waters rill,  
But passing farther thick and miry grow,  
(Defiled by their Channels soil below)  
e'en so, all Laws which from th' Eternal come,  
First like the pattern are, as pure as snow,  
But do in time corrupt and base become,  
By Man's corrupted heart, through which Laws streams do run.   

20  
Base Dust and Ashes dares not be so bold,  
As to define of Righteousness Divine,  
That justice pure which Flesh cannot behold,  
But as some rays here seem below to shine,  
As far above the reach of humane eyen,  
As infinite Love, Truth, and Majesty,  
Transcends the measure of a finite Line:  
Yet Man at first was framed thus righteous by  
The Righteous God, from whom comes none iniquity.   

21  
For nothing that's unrighteous or unjust,  
Hath e'er or shall be in his Presence seen;  
Wherefore renouncing all our rags, we must  
In Christ's pure Righteousness all clothed been.  
It is a wicked fond conceit to ween  
Man's righteousness, once able is to stand  
Before the Righteous judge, where our most clean  
And perfect acts, as vile, unpure, are scanned:  
Oh wretched Man whom thus Presumption holds in band.   

22  
My feeble Spirits and Soul amazed become,  
When I contemplate of the Righteousness,  
That with the most Just God doth ever won,  
My Muse unable far is to express  
His justice, which is Truth and Holiness:  
Therefore I back now will retire again  
To justice, that brings Man to Happiness,  
And here on Earth doth Peace and Love maintain,  
And first her Nature by her Causes will explain.   

23  
Out of bad causes good effects to draw,  
Peculiar is to Providence Divine,  
From whence it comes that many a wholesome Law  
From evil manners seems to draw her Line;  
But they no causes are; For power Divine  
Is the first Cause of justice and of Right,  
e'en as the Sun, which giveth power to shine  
To all the glorious Lamps we see by night,  
Though darkness seem the cause of their pure twinkling light.   

24  
Yet as the Sun, the Fountain of all Light,  
Doth of his beams to all those Planets send,  
Which in the absence of the Sun by night,  
Direct all Travellers aright to wend:  
So righteous God such Righteousness doth lend  
To Kings, and Rulers all, that judge below,  
That they may Right and justice true extend,  
And in God's stead both Light and Guidance show  
To Men, which else to all obliquity would grow.   

25  
At first when Kings and Princes 'gan to sway,  
And that no Laws as yet were on record,  
All did their Princes will and mind obey,  
And the whole Law came from the Prince's word:  
Law therefore Kings this Title doth afford,  
And styles them living Laws by grace Divine,  
Sent unto Men to be their Liege and Lord,  
With power to make new Laws and old define,  
The Head, which Members all in politic Body join.   

26  
Thus God first gives King's power Laws to ordain,  
Which power Kings to the judges delegate;  
By their Laws, Right and justice to maintain:  
All Power from God doth first begin her date,  
And therefore all aught him to imitate,  
And thereby to do right, and wrong redress;  
Not only to increase their own estate,  
And live in Plenty, Pride, and Wantonness,  
For so we make God cause of our unrighteousness.   

27  
So we abuse the Power God doth give,  
To Pleasures, Pride, Unrighteousness, and Wrong,  
As if we only to ourselves did live,  
When judgement only doth to God belong,  
Who e'en the Kings and judges sits among,  
To do the Orphan and the Widow right,  
To break delays that Clients suits prolong,  
Nor suffering Right to be borne down by Might,  
But truly first discern and then proceed aright.   

28  
These true effects of righteous Causes are  
Like God, first cause of justice to proceed,  
Who pulleth down the Mighty from his chair,  
And sets the Meek and Humble in his stead.  
Lo, justice hath a sword to make sin bleed,  
As well as Sceptre for to rule in Peace;  
Besides our sowing we must also weed,  
If we expect a plentiful increase,  
So long as Vice grows strong, the sword must never cease.   

29  

* 〈…〉  Six several Sergeants wa●● on justice Throne,  
Which she in several duties doth employ;  
By first, she doth command things to be done:  
By second, punisheth what's done awry:  
The third forbids: the fourth gives leave to try:  
The fifth exhorts: last doth the right advice:  
All these respect have to life's honesty,  
And that no hurt 'gainst others we device,  
Lastly, things that are due to every man to size.   

30  
But not men only in authority,  
May Subjects be of doing wrong or right,  
But e'en weak men in want and poverty,  
As when a poor man doth his Neighbour smite,  
Or works to man or beast the least despite▪  
To wish the least hurt, is unrighteousness:  
And who works aught by open force or slight  
Against Neighbour's goods or credit, doth no less  
Offend against the perfect Rule of Righteousness.   

31  
Yea Subject's sin against the Rule of Right,  
When double honour, unto Rulers due,  
They do not tender in the people's sight;  
Rulers are Ministers, set in God's lieu,  
For good of those that evil do eschew;  
Who seeks Authority for to outface,  
Deserve sharp punishment in open view,  
Though, as a Man, I can bear all disgrace,  
Yet should I not endure dishonour to my place.   

32  
Lo, here I could by subjects five express  
Five several degrees, which Meditation  
Suggests to me of this pure Righteousness.  
First is of God, from which by derivation  
The other four have life and sustentation;  
Of Angels, Kings, and judges all, which ●ee  
Authorised by Prince's delegation;  
Lastly, of Subjects. But the latter three,  
Corrupted often are by Man's impurity.   

33  
As plants, which have sole power vegetative,  
judge not of Beasts which motion have and sense,  
Nor Beasts of Men, that do in reason thrive,  
Nor Men of Angels pure divine Essence,  
Nor Angels infinite Omnipotence:  
So Subjects judge not judges uprightness;  
Nor judges, Kings; Nor Kings, the excellence  
Of Angel's justice; And Angels no less  
Unable are to judge of God's pure Righteousness.   

34  
Thus every Soul by right we subject see  
To higher Powers, for conscience, not for fear:  
The Powers that are, by God ordained be,  
And, but by God himself, no Powers are.  
Who then resists the Power, doth not spare  
e'en Gods own Ordinances to resist,  
Which is for good to those that right do fare,  
But for their punishment that do persist  
In wickedness, nor from wrong doing do desist.   

35  
Wherefore we must give every Man his due,  
To whom Tithe, Custom, Honour, Fear, belong:  
We ought to render them most just and true,  
Or else thereby God's Ministers we wrong:  
We must owe nought, but Love to old or young,  
For he that loves fulfils the whole Laws will,  
Abstaynes from Murder, Lust, Detraction, Wrong.  
In brief, commanded good (forsaking ill.)  
By loving Neighbours as ourselves, we all fulfil.   

36  
Of all the 〈◊〉 that attend this  
She most of all in Truth 〈◊〉 take delight,  
Who is allied in Righteousness so near,  
And linked in Love, that from each others sight  
They never part, but e'en with all their might  
join their 〈◊〉 service to their Queen t' approve.  
Obedience, Knowledge, Prudence, wait on Right,  
Brave Fortitude and Zeal resolved prove,  
To maintain all Right doth for their great Queen of Love..   

37  
Thus all the Virtues that on Love attend,  
Companions are of justice and of Right,  
All single and in one their forces bend,  
Her to assist against unlawful might.  
Great Enemies with her do daily fight;  
Ambition, 〈…〉 Wrong▪  
Seeking by 〈◊〉 force and secret ●●ight,  
To weaken hers, and make their own part strong:  
Yet she the proudest of them all oft lays along.   

38  
As many as are Enemies to Peace,  
Public or 〈◊〉, are her Enemies:  
For whereas Discord, Wars, and Strife increase,  
There follow Wrong, Revenge, and Injuries:  
And though 〈◊〉 over-vainely d●e advice  
Brave Spirits to bloody wars to purchase Fame,  
Yet who so undertakes such enterprise,  
Unless it be for Peace in justice name,  
By shedding guiltless blood deserves eternal blame.   

39  
Therefore the Pirate justly did retort  
Reproach of Thief to Grecian Monarches shame,  
Who the whole World sought to subdue by tort,  
To purchase proud vain glory to his name,  
Assuring him he was as much to blame,  
To rob by Land, as he on Sea to pill,  
The Monarch wronged all for idle Fame;  
The Pirate for his gain did rob and kill;  
Each against the 〈◊〉 of Right by force maintained his will.   

40  
Some great 〈◊〉 glory like to ●ikes in Pond,  
All other under Fishes to devour,  
That they alone inherit may the Lord,  
And all the World subdue unto their power,  
As never thinking of their latest hour.  
When, as they came, they must return again,  
Why should the Highest on the Lowest lower?  
The greatest Prince the meanest Slave disdain?  
Both borne a●●ke, breath, die, and in their grave remain.   

41  
Besides, Vice oft in Virtue's shape appears:  
Injustice under Mercies name doth go:  
Therefore must judges not be moved with tears  
Of Sinners in calamity and woe:  
Rulers in Discipline may Mercy show,  
And Meekness, so they leave not loosely light  
The raynes unto Offenders, ill to do  
Whom Fear, not Love, from doing hurt doth fright.  
For hope of pardon doth lewd minds to sin invite.   

42  
The judges then that such Offenders free,  
To Injury betray the Innocent.  
Three kinds of doing Alms, some say, there be;  
First to relieve the poor and impotent;  
Next to remit all wrong unto us meant;  
The last is, Malefactors to repress.  
Who so defers deserved punishment  
Upon Offenders against God's Righteousness,  
To anger do provoke his patient gentleness.   

43  
Therefore let judges Grace and 〈◊〉 show,  
In pardoning their private injuries:  
But for offences public let them know,  
They there e'en Gods own judgement exercise.  
The ancient Romans wisely did devose  
To punish facile judges with that pain,  
Which Law against Offenders did devose,  
Thus wisely foolish pity to restrain,  
For that severe uprightness Peace did best maintain.   

44  
For surely 〈…〉  
Then feigned Mercy, Pity, Conscience, Grace,  
Who all their wrong entitle Just and Right,  
And the right 〈…〉 of Law deface,  
Whereby each Man ought to direct his p●ce:  
From which to stray is foul iniquity.  
I grant that Conscience may rule in some case,  
But not against the Law, whose equity  
(If not against God's Word) hath good authority.   

45  
For as in eu●ry Town and common Mart,  
There is of Weights and Measures but one s●ze,  
And Standard, which true right to all doth part,  
And Weight and Measure justly doth comprise;  
e'en so in this World's Market men devose  
One Law to meet out every Man his due,  
And by that Law the judges ought assize  
All their Decrees and judgements just and true,  
And not in stead of Laws to ●roach Opinions new.   

46  
But as in Man we soul and body find,  
So Laws consist of Letter and true Sense:  
And as the body place gives to the mind,  
So the Law's Letter with Obedience,  
To the true Sense and Soul of Law consents.  
Who Letter of the Law seek to maintain,  
And leave her mind and meanings excellence,  
Are like them that their bodies good to gain,  
Both Soul and Body hazard to eternal pain.   

47  
Some Painter's justice without eyes describe,  
That she might know no Man in doing right;  
Some without hands, that she may take no Bribe;  
Some without pockets, that may gifts invite▪  
For gifts of wisest men do blind the sight,  
And words e'en of the Righteous do pervert,  
Making them wrest the Law, and take delight  
In base rewards, which do corrupt the Heart,  
Which being once amiss doth all the rest divert.   

48  
But vain it is to think by likeliness  
Of earthly things, to type out things Divine,  
Since none her heavenly Nature can express,  
But who the Godhead can aright define.  
O let the Sun of Righteousness then shine  
Upon my blinded heart with his bright rays,  
Which may direct my Muse aright to line,  
And level out this heavenly Lady's ways,  
That searching, I may learn and follow Right all ways.   

49  
No earthly subject now my Muse contains,  
Behold, of Righteousness Divine I sing,  
That Righteous judge that searcheth Heart and Reynes,  
Most gracious God, and yet most righteous King:  
Who on his own dear righteous Son did bring  
The bitter cup of wrath and indignation,  
Due to Mankind for their dire trespassing;  
Thus satisfying justice by his Passion,  
And showing wondrous Love in working Man's salvation.   

50  
This Righteousness in us may be defined  
A sanctifying holy Quality,  
By Gods own Spirit upon our Hearts consigned,  
To show to God's Law true conformity,  
And square our words and actions all thereby.  
Lo, thus we give to every one their due,  
To God and Man, for by God's Law we try  
And understand what to them both is due.  
So that conformity thereto is justice true.   

51  
To this most perfect justice can attain  
None, but our Head, surnamed, THAT JUST ON●.  
Indeed, God made Man righteous, and again  
In Heaven we just and perfect shall become:  
But amongst Men so righteous there are none.  
Yet read we of a twofold Uprightness;  
One Legal, which the Law to us hath shown:  
The other, which the Gospel doth express,  
Where Grace accepts our will by Faith for Righteousness.   

52  
The Law requires perfect Obedience,  
e'en in that Man that seeks to live thereby:  
The Gospel, Faith, and a good Conscience;  
By Faith Christ's Righteousness especially  
Imputed is, which rightly we apply.  
That, of the Conscience doth the whole Man frame,  
Willing in all things to live honestly;  
This, of God's Spirit a powerful work I name,  
And none but the regenerate obtain the same.   

53  
For Righteousness that thus from Faith doth run,  
Let me refer you to that Meditation,  
Which I of Faith have formerly begun,  
Whereas Christ's Merits (ours by Imputation)  
Stand before God for our justification.  
And thus Christ is of the whole Law the end:  
For what the Law exacts for our Salvation,  
Christ hath fulfilled for us as a Friend,  
And by the Gospel to Believers doth extend.   

54  
The Righteousness of a good Conscience,  
In two things doth consist especially;  
First, to abstain from ill with diligence;  
Next, to do good willing and constantly:  
To do good and avoid iniquity,  
Are two essential parts of Righteousness:  
Except they both concur, they both do die.  
Lo, thus old Za●hary and Elizabesse,  
Were righteous before God, and walked with men blameless.   

55  
We Righteousness of Faith from Christ receive:  
That of the Conscience, is a work of Grace:  
The Righteousness of Faith will not there cleave,  
Where Righteousness of Conscience hath not place:  
This right of Conscience rightly we embrace,  
When true Repentance working change of mind,  
Doth the old Man of sin in us deface,  
With resolute purpose in a holy kind,  
Henceforth to frame our lives as God's Law hath assigned.   

56  
If thus the mind be truly altered,  
And change of resolution throughly wrought,  
Then the whole Man is fitly furnished,  
To put Faith's Righteousness on as he ought.  
Without true change of mind we soon are brought  
Like Dog unto his vomit to retire;  
By sin corrupted Nature's easily caught  
Again like Sow to wallow in the mire.  
High God doth first this inward Righteousness require.   

57  
Thus by true Faith and a good Conscience,  
With true Repentance we ourselves do press,  
And arm to proof for sure and firm defence,  
With breastplate spiritual of Righteousness,  
Which guards us from all mortal sinfulness.  
For as the breastplate hides each vital part,  
So that no mortal wound can them oppress,  
e'en so this Righteousness defends the Heart  
And Conscience, that no mortal sin can through dart.   

58  
Thus strongly armed, we most assured stand  
Of our effectual calling and salvation:  
For as we God most righteous understand,  
So know we that the righteous Generation,  
Are borne of him which brings true exultation,  
Cladding our Names with happy memory,  
Makes much for true religious confirmation,  
Doth it with Infidels much dignify,  
Who seeing our good works our Maker glorify.   

59  
As are the windings of sly Errors train,  
So are the by-paths of Iniquity;  
Yet in two Heads we may them all contain,  
To Neighbours wrong, to God impiety;  
Here I some over-iust Ones pass not by,  
(Such as must have all Bows by their own bent)  
Who by pretence of Christian liberty,  
Allow nought but what their own brains invent,  
Correctors curious of things indifferent.   

60  
Two other Gulfs here I will only sound;  
One is of Pharisaical Righteousness;  
The other with false Libertines is found,  
Who do abuse God's grace to wantonness:  
The last, Faith only with their tongue profess,  
But let their conscience wind at liberty.  
The other make great boast of Uprightness  
And Merits, trusting to be saved thereby:  
Both put asunder those God doth together tie.   

61  
(Thus Hymeneus did and Alexander,  
Who first did put away good Conscience:  
And then in Schisms and Heresies did wander,  
Till they made shipwreck of Faith's firm defence.  
Thus some given over to a reprobate sense,  
Do fall to senseless base Idolatry,  
Putting in stocks and stones their confidence:  
And in the mystery of Iniquity;  
Who boasts himself to have of Heaven and Hell the Key.)   

62  
Not but Christ's immense Coat of Righteousness,  
Sufficient is to clothe all that believe:  
But we our Faith by good works must express,  
If of his Fullness we hope to receive:  
Yet let Presumption no Man so deceive,  
The rags of his inherent Righteousness  
With Christ's, in our Redemption for to weave.  
By ours we must not hope to come to bliss,  
Nor ever without ours attain true Happiness.   

63  
Our Righteousness no cause is, but the way,  
Whereby we to our Heavenly City come:  
He that doth miss this path, doth walk astray,  
And headlong with Iniquity doth run.  
As in some narrow passage to a Town,  
He that will thither pass, one way must tread,  
Which if he miss, he wanders up and down,  
No path but one the right way him can lead:  
Yet we the path no cause of coming thither read.   

64  
This paths like Jacob's Ladder, which did reach  
e'en up to Heaven, yet stood upon the ground;  
From top whereof Christ out his Arm doth stretch,  
To help up all that in good works abound.  
A straight long way and many steps are found,  
Before we scale the top of Righteousness:  
Gods gracious Spirit doth first this way propound,  
And guides our feet to move aright to bless,  
But only Christ above doth us thereof possess.   

65  
In this way Enoch's said to walk with God,  
And Men began then holy invocation  
Next Noah in his Maker's grace abode,  
A just and perfect Man in's generation.  
Thus job, Lot, Abram, have their commendation  
For justice, judgement, Faith, and Righteousness,  
Walking with Men in upright conversation,  
And towards God in Truth and Holiness,  
Thus showing by her fruits the Faith which they profess.   

66  
Thus Patriarches, Prophets, judges, Priests, and Kings,  
That did believe God's future promises,  
First feared and honoured him above all things,  
Next walked on earth in Truth and Righteousness,  
Labouring in Life and Doctrine to express  
Their firm belief of Christ that was to come,  
Who since is manifested in the Flesh,  
And doth the end of Righteousness become,  
Which cannot be obtained, unless on earth begun.   

67  
Lo, Moses had an eye to this reward,  
When he left Egypt's pleasures, wealth, promotion,  
The three chief baits which Worldlings most regard,  
Three greatest Enemies to true Devotion:  
joseph for this despised his Mistress motion,  
And rather chose that stocks his limbs should lame,  
Than he would taste of Lust's unrighteous potion.  
Lo, Christ a wretch for Righteousness became,  
And for the justs reward endured the Crosses shame.   

68  
If I should count all the Authorities,  
Which of this Virtue in God's Word abound,  
One Volume to hold all would not suffice,  
In every Book, Verse, Chapter, to be found:  
But most of all, the holy Psalms propound  
Abundant matter for this Meditation;  
The which my Reader I do leave to sound,  
That willing is to make right application,  
And follow Righteousness in life and conversation.   

69  
But though I tremble whilst I hear Paul reason  
Of Temperance, judgement, Truth and Righteousness,  
Yet careless take a more convenient season,  
Like Foelix, in my life it to express,  
And grope for Bribes the wronged to redress;  
I cannot tell how soon of this my room,  
My Maker will a juster Man possess,  
And then to strict account I needs must come,  
And be rewarded as to others I have done.   

70  
Were mortal eyes but able to behold,  
The glorious splendour and the light Divine,  
The Crowns, joys, Honours, Pleasures manifold  
Prepared for them that live by righteous Line,  
And how the Righteous like the Sun shall shine  
With Son and Father in eternal bless,  
We nould at Cross, reproach, or shame repine,  
Which though they seem some burden to the flesh,  
More free our souls hereby converse in Holiness.   

71  
But ah, Sin on our Nature hangs so fast,  
And pricks with honour, pleasure, wealth, and ease,  
That Cowardlike our Armour off we cast,  
And for promotion flatter, fawn, and please.  
Then Satan takes advantage us to seize  
As Captives, being naked and unarmed,  
Whom though before perhaps he might disease,  
Yet never could us mortally have harmed,  
If with breastplate of Righteousness we had been armed.   

72  
Oh, but 'tis too great burden to the flesh,  
To keep this Armour on continually,  
And to our nature breeds great weariness,  
To so great watchfulness our souls to tie:  
But since it doth assure us victory,  
Who would not bear this burden for a while?  
Besides, the burden of Iniquity  
Is heavier, and doth our souls defile,  
Though for a time with pleasures false it us beguile.   

73  
Oh, let this breastplate then of Righteousness  
Be on my Soul and Body always pressed:  
The more this burden doth my Body press,  
My Soul is sure to find more ease and rest:  
No pain, shame, or reproach, that us molest,  
Are worthy of the Crown most glorious,  
Which God the Righteous judge hath ready dressed,  
For to bestow upon the Righteous,  
Made so by God his acceptation gracious.   

74  
For I confess it is thy acceptation  
Which makes our Righteousness (though dung and loss,  
Compared to the Laws strict observation)  
Most perfect: Thou hast nailed to Christ's Cross  
All our offences: By him all our dross  
Is turned to purest Gold in fire tried.  
Where God accepts, no power of Hell can cross,  
If by true Faith our hearts be purified,  
Our imperfections by Christ's perfectness supplied.   

75  
Oh then, most perfect Sun of Righteousness,  
Vouchsafe that now thy Spirit of Grace may shine  
Upon mine Heart, by Truth and Holiness,  
Temperance, Faith, Hope, Obedience, Love Divine,  
That all my words, thoughts, actions, I may line,  
And level out by thy pure Rule of Right;  
All error, lying, injury decline,  
And having of thy Laws a most clear sight,  
I may to walk therein place all my heart's delight.   

76  
Make me conceive the profit, use, and end  
Of righteousness, and the necessity  
I of this breastplate have, my Soul to found  
Against the fury of mine enemy:  
And grant, my conscience good may testify  
The arms whereby I may stand fast and sure,  
And not those feigned ones of Hypocrisy,  
Which never can hold out me to secure,  
Or any of the fiery darts of Hell endure.   

77  
But it is not in him, that wils or runneth,  
For to attain the Crown of righteousness,  
From whom each perfect gift and good grace cometh,  
His grace it is that guides to happiness:  
We find amongst those gracious promises,  
And grants, which in thy holy Word we read,  
That who seeks first thy Kingdom's righteousness,  
Shall have, all things whereof he stands in need  
Do thou, Oh Lord me forth then in this right way lead.   

78  
Thou the whole Scripture gav'st by inspiration,  
Apt to instruct, improve, correct, repress,  
To make the man of God wise to salvation,  
And perfectly instruct in righteousness:  
And when the wicked turn from wickedness,  
Thou promisest their Souls alive to save:  
So many are thy gracious promises,  
To grant all good things that the righteous crave,  
That I this righteousness do beg and hope to have.   

79  
Then, as a Lion, shall I be most bold,  
My righteous way shall shine e'en as the light,  
The eyes then of the Lord shall me behold  
And he will grant me e'en my heart's delight.  
In all his Statutes I shall walk aright,  
And all his judgements just and true observe,  
My death shall be most precious in his sight,  
My righteous memory he will reserve,  
Yea e'en the righteous seed he will on earth preserve.   

80  
To praise God for the blessings manifold  
His Word assures unto this righteous Nation,  
Would in discourse my Muse for ever hold,  
And be too long for this one Meditation.  
Oh, hold me then to more strict observation  
Of Time to come, than I have had of past,  
That I may make a daily examination  
Of my whole life and all my sins up cast,  
As mindful of th'account I am to give at last.   

81  
And teach me, that this Grace of Righteousness  
Is as a Chain of many links close joined,  
By which we would ascend from hence to bless,  
Whereof if but the least link doth unbind,  
Lo, the whole Chain is to the earth declined:  
e'en so in this strong Chain of Law and Right,  
Though most of all our acts be rightly lined;  
If one Iniquity our Heart's delight,  
This one makes all the rest unrighteous in God's sight.   

82  
But I unjustly my discourse extend:  
Now I beseech the Author of this Grace,  
I all my force to practise it may bend,  
And first do Right and justice in my place,  
Respecting not the Person but the Case,  
In my Commerce with all Men dealing right.  
Last, that I may true Righteousness embrace,  
That with true Faith and a good Conscience dight,  
I in these spiritual Arms unto the end may ●ight.   

83  
Thus having chalked out the Rule of Right,  
I should by my first Method next proceed  
To sing of Mercy: but Truth doth invite  
My Muse first her great power to aread,  
Who doth in time e'en Righteousness precede.  
Besides, none can approach dread Mercies Throne,  
But those whom Truth and justice thither lead,  
And sure their Nature links them so in one,  
As one without the other never goes alone.    

MEDITAT. II.  
Of Truth.  

1  
Such is the nature and sweet inclination  
Of heavenly Graces all, whereof I sing,  
That with most kind and mutual relation,  
They all seem joined together in a ring,  
So close each one another following,  
That who gets one doth all the rest obtain.  
For, from one Fountain all of them do spring,  
All linked together in so strong a chain,  
As where one Virtue dwells, there all the rest remain.   

2  
'Tis vain to think that single Graces can  
Make up complete the Man spiritual,  
More than divided Members of a Man  
Can grow, or thrive, not joined together all.  
Hence Poets the three Grace's twins do call,  
Ioues Daughters, and them in one ring do join;  
And hence they make the Virgin's musical  
All but one consort, which are Sisters nine:  
Thus by their fables shadowing things Divine.   

3  
For they discerned by Nature's dimmed light,  
One Author sole of every goodly Grace,  
Whom Father they and King of all do height,  
And him Lord over all their gods do place.  
Lo, thus as in a mist they Truth did trace,  
But missing the true path of Righteousness,  
In stead of Truth they Error did embrace,  
For never was Dame justice Errors guess,  
Nor ever Truth did dwell with false Unrighteousness.   

4  
For seeming Truth, without the 〈◊〉 of Right,  
Like Summum 〈◊〉 is greatest injury:  
And Righteousness not guided by Truth's light,  
Is Curiousness or false Hypocrisy,  
Faith that brings forth fruits of Iniquity,  
Is base Presumption; Love, Diffimulation;  
That worketh not in us by Charity,  
All from one Head have life and sustentation,  
And therefore all together make their habitation.   

5  
But none more like are, or of Kin more near,  
Than this fair pair of Truth and Righteousness;  
The blessed Mother and her Daughter dear;  
For Truth the Mother is of Uprightness:  
And surely, Truth and honest Simpleness  
To every Virtue doth so needful grow,  
That all fair shows not done in Singleness,  
And Truth of Heart, are but a false vain show,  
A splendid sin corrupted by Man's heart below.   

6  
Thou, in whose Lips was never found lest guile,  
Whose Heart hates lying and iniquity,  
Whose Hands did never God or Man beguile,  
Whose Hand, Heart, Word, and Thought, is Verity,  
Whose blessed Spirit of Truth doth testify  
Unto our Spirits true way of Righteousness,  
By which we come to live eternally,  
Direct my Muse Truth's nature to express,  
That Truth may guide my steps to endless Happiness.   

7  
My bounded Muse here dareth not define  
Of boundless Truth from all Eternity,  
Which as impossible's to meet by Line,  
As Persons three, which in the Trinity  
Make but one Truth and perfect Unity.  
But as one God consists of Persons three,  
And each participates of Deity;  
So we one Truth communicated see  
To Persons three, which but one in the Godhead be.   

8  
Of Father, 〈◊〉, and Spirit of Truth we read  
But as one God, so but one Truth alone;  
Into which Truth the Spirit of Truth doth lead,  
Who sent is from the Father and the Son.  
The Word of Truth that gloriously did won  
With Spirit and Father from eternity:  
Flesh here took of our flesh, bone of our bone,  
To free us from errors captivity,  
And chalked us out a way to walk in Verity.   

9  
This is the Truth whereof I mean to write,  
Which ought to be of our whole Life the square,  
To level out our words, thoughts, acts aright,  
And eke our judgements to God's Word to square:  
For of this Truth four parts there only are,  
Of judgement, Action, Speech, and of the Heart,  
The want of one, the rest doth all impair;  
Wrong judgement, words, and actions doth divert,  
But a false heart doth judgement, action, speech pervert.   

10  
And that I right and plainly may proceed,  
I will all four thus singled out define;  
And first the Truth of judgement I do read, 
Truth of judgement.   
A power enlightening of God's Spirit Divine,  
Which doth Man's understanding part refine,  
And settles in the Doctrine of his Word:  
Behold, when Truth doth in our judgement shine,  
All Heresy and Schisms by us abhorred,  
This Truth of judgement sacred Knowledge doth afford.   

11  
Truth of the Heart is a sweet singleness  
And sincere meaning, 
Truth of Heart.  whereby Man constrains  
His Heart to approve itself in Holiness,  
To him that searcheth both the Heart and Raynes.  
This in the inward Man the Truth contains,  
And is to God most acceptable treasure:  
This Truth from all Hypocrisy refrains:  
Here doth the Devil soon take his seizure,  
For, lo, the Heart of man's deceitful above measure.   

12  
The Truth of Speech is when our hearts agree  
Unto the matter and unto our mind: 
Truth of Speech.   
For if it from our Heart do disagree,  
Or from the thing whereto it is designed,  
The first to be plain lying is defined.  
The second, falsehood at the best we name:  
One doth abuse the Conscience and the Mind;  
The other brings the Author unto shame;  
Both falsify the Truth and are alike to blame.   

13  
The Truth of Actions, 
Truth of Action.  honest dealing, plain,  
Faithful in all without dissimulation:  
With God and Man whether we lose or gain,  
When we do not deceive by simulation,  
And feigning things without determination;  
Or else dissembling whereabouts we go:  
These are from Truth a wicked declination,  
And when we God or Man deceaven so,  
What we would unto us, to others we not do.   

14  
But as a natural body doth consist  
Of quarters four, to make a man complete,  
And if but one of all those four be mist,  
The other three lose all their life and heat:  
e'en so it is with Truth, whereof I treat,  
If of these four substantial parts want one,  
The other three are vainness or deceat;  
For Truth of judgement, Heart, Speech, Action,  
Make but one Truth without dissimulation.   

15  
But Truth of judgement ground is and foundation  
Of all the rest: For be our Hearts sincere,  
Our words and deeds without dissimulation,  
If Error in our judgements doth appear,  
With Paul we may e'en persecute the dear  
And holy Servants of the Son of Truth,  
And think we do to God good service here.  
Fie then on Fools that misse-spend their youth,  
They never seek to know or learn the way of Truth.   

16  
But be our judgements e'en as right and sound,  
As Christ's Disciples by their Master taught;  
Yet if within us judas hearts be found,  
On us the greater judgement shall be wrought.  
Who knows his Master's will and doth it nought,  
Oh, what doth he by this his knowledge gain,  
But e'en the sting of his own conscience brought  
To desperation and infernal pain,  
And to put out this sting puts on an hempen chain?   

17  
What shall we say of those that do profess  
Truth of Religion, and a Heart sincere?  
Yet in their dealings nothing less express,  
But for their gain deceive, lie, and forswear:  
Surely, these men a double heart do bear:  
For were the Heart, which is a lively Spring,  
Whence flow our words and deeds, oh were that clear,  
Then all the streams from thence forth issuing,  
Would be pure like the fountain, from whence they do spring.   

18  
But things we best of all by causes know:  
God is the Cause of each good gift and grace,  
But here more mediate Causes I may show,  
Whereby he in the Truth doth guide our pace.  
By's Word we Truth of judgement do embrace,  
Which is to wand'ring Souls a guide and light,  
His Spirit upon our Hearts doth Truth enchase,  
Then Truth of judgement makes us speak aright,  
And Truth of Heart makes all our actions true and right.   

19  
Thus (as Effects) true Speech and Actions flow  
From Truth of judgement, and the Truth of Heart,  
As all Mankind from Eve and Adam grow:  
But if the subtle Serpent can pervert  
Our Hearts or judgements, as he did divert  
Our two first Parents, then as all their seed  
Defiled is with their corrupted part,  
So from our Heart and judgement will proceed  
Corrupted words and actions which such fountains breed.   

20  
Therefore to set our judgement true and right,  
We to the ground and pillar ought to come  
Of Truth, which is the Church of God, so hight,  
Because the treasures of all Truth there won,  
Of all God's Oracles which there have room.  
From which all Truth of judgement we derive,  
The Church a careful Keeper doth become:  
There's Truth that able is to save alive,  
And away Error, Darkness, Superstition drive.   

21  
O blessed Truth, that holy Church preserves  
From Satan's malice, and the Moth of time,  
O glorious Church, whose soundness pure reserves  
Truth of Religion, which doth make thee shine  
In Righteousness, Faith, Hope, and Love Divine,  
More than Pomp, Wealth, Universality:  
For Truth doth deck Christ's Spouse more trim and fine  
Then Time, Consent, Succession, Unity,  
Now foiled with Superstition and Idolatry.   

22  
With these false Ornaments the Church of Rome,  
Like painted Harlot, shuns the open Light:  
Nor will unto the Ground and Pillar come  
Of Truth, to try if she be wrong or right.  
Therefore, poor Laiks never must have sight  
Of holy Writ, to frame their judgement by:  
Traditions and false Miracles them light,  
And on the Church's word they must rely:  
Thus Ignorance the Mother is of Popery.   

23  
But as sound Truth abhors such Ignorance,  
e'en so presumptuous curiosity  
She doth decline, nor ever doth advance  
Her purest thoughts to things that be too high:  
Her subject is no higher Mystery,  
Than Spirit of Truth is pleased to reveal:  
Into God's secret Counsel for to pry,  
Is like the Thief that fire from Heaven did steal,  
To whom e'en Heathen judgements endless torments seal.   

24  
So universal is Truth's glorious Fame,  
That all things that the Heaven and Earth contains,  
Delight to be adorned by her Name:  
Yea, God himself Truth's title not disdains:  
Lo, He Lord God of Truth for ay remains.  
The Word of Truth, the Spirit of Truth, likewise  
Ways, judgements, works commandments Truth retains  
In this, Saints, Angels, with God sympathise:  
But Satan and his brood delight in contraries.   

25  
Thus as she is adorned by Titles high,  
So with her Glory she doth all adorn:  
Nothing unto perfection cometh nigh,  
Except by them the badge of Truth be borne.  
And though some Worldlings do her Livery scorn,  
As things against their pleasure, ease, and gain,  
For that plain dealing is a jewel worn,  
But he that wears it, beggary shall gain;  
Yet Truth her credit still doth with the best retain.   

26  
Yea Truth amongst the Writers of all times,  
Hath been in such great honour and account,  
As without Truth yet never Prose or Rhymes  
To any Praise or Honour up did mount.  
The holy Writ, wherein Truth doth surmount,  
She safely doth'gainst all her Foes defend.  
How oft doth David's muse God's Truth recount,  
Whereby her glory lasts to the World's end?  
Ah, my poor Muse, see thou always on Truth attend.   

27  
There's not one Virtue that with Love doth dwell,  
But honour's Truth, and seeks her company:  
Begin e'en at Humilities low Cell,  
And mount to Mercy that doth sit on high,  
All seek the company of Verity.  
e'en Love must be without dissimulation,  
And Righteousness without Hypocrisy,  
Unfeigned Faith, true constant Expectation.  
No Virtue without Truth comes near Love's habitation.   

28  
Fair glozing shows without Dame Verity,  
Are but as falsely feigned Holiness,  
Which surely doubles the iniquity,  
And never leads the way to Happiness.  
My Muse is far unable to express  
The praises all of Peers that Truth attends,  
Whom she adorns with wondrous Nobleness:  
But Righteousness upon her most depends,  
And Mercy now and Truth have met & grown great friends.   

29  
But surely Truth hath not so many Friends,  
But she doth find as many Enemies:  
For Satan all his malice against her bends,  
Supplanting Her by force or subtleties.  
He father is of errors and of lies,  
And seeks herewith Truth's glory to distain,  
And therefore they maliciously devose  
Interpretations false, and glosses vain,  
Traditions, men's inventions, against her to maintain.   

30  
As Purgatory first they did devose,  
Purses for Pardon of men's sins to glean:  
So Limbo's they for Writers have likewise  
Wherein to purge and make their Writings clean,  
(Index expurgatorius I mean)  
In which if any Writer disagree  
From their Traditions, whereupon they lean,  
They in this Limbo Patrum purged must be,  
Or falsely else condemned to burn for Heresy.   

31  
Thus modern Writs, sacred Antiquity,  
The Fathers, Schoolmen, Doctors, Histories,  
They all of them in Purgatory fry,  
And sore against the Truth do tyrannize.  
The ancient Fathers, Truth's antiquities,  
That like john Baptist bear to her record,  
They do behead, or else them circumcise,  
None escapes their Index but God's holy Word,  
And that must be translated with their Church t'accord.   

32  
But Error striveth not more to deface  
Our Truth of judgement, than Iniquity,  
And proud profaneness seeketh to disgrace  
True Dealing, Speech, and Heart's sincerity:  
Them branding with foul Folly's infamy,  
As none could live but those that can dissemble,  
Reproaching them for Truth and Purity,  
That seek hereby their pure Head to resemble,  
When e'en in Gods pure sight the purest Angels tremble.   

33  
Not that I go about here to defend  
Those feigned pure Ones, that most wickedly  
Much Truth and Purity in words pretend,  
But in their Actions deal dishonestly;  
Nor those, that like the boasting Pharisee,  
Call to their brother farther off to stand,  
Which soon discern a Mote in Brother's eye,  
But e'en Beams in their owne not understand;  
These for some false pretended Spots leave Church and Land.   

34  
Such ravening Wolves oft in long clothing go,  
And therefore hard by outward shows to find▪  
We best them by their fruits may learn and know,  
'Tis dangerous to censure in this kind▪  
For those that have a true pure Heart and Mind,  
Make show thereof as they that do dissemble,  
Therefore till all their Actions false I find,  
To judge them Hypocrites mine heart doth tremble,  
Lest to the Wicked I the Righteous should resemble.   

35  
For dealing true's like Touchstone, which doth try  
The base Mettle from the purest Gold:  
Discerns a true Heart from Hypocrisy,  
And feigned Purity doth soon unfold.  
And as by Touchstones touch is easily told  
What is pure Gold, from what is gilded for show;  
Although the Gilt's more glorious to behold;  
So Truth of Heart by Truth of Words we know,  
And by the Actions which from them do daily flow.   

36  
Truth's like the Treasure wh●ch the Husbandman,  
As he was digging in the Field, did sound,  
Which he keeps close, and sells all that he can,  
And with the Money goes and buys the Ground.  
she's like the precious Pearl the Merchant found,  
And then sold all, this Gem for to obtain.  
The wise Man heavenly Counsel doth propound,  
That wills us use all means her to obtain,  
And buy the Truth with loss of honour, pleasure, gain.   

37  
Truth is like Salt that seasons every thing,  
And makes it savoury to God and Man;  
Preserves our Souls from Breath putrifying  
Of busy Flies, that labour what they can  
To breed corruption in the inward Man.  
She leavens all the whole Lumps preparation,  
The Soul and Body, Flower and the Bran,  
Affection, Reason, Will, Communication,  
Heart, Mind, Opinion, judgement, Life, and Conversation.   

38  
As precious Ointment poured on Aaron's head,  
Ran down upon his Beard and did not stay,  
Till all the Skirts it of his clothing spread:  
So sacred Truth her vigour doth display  
From head, whereas our judgement makes her stay  
Unto the Beard and Tongue, where speech have place,  
Then to the Heart and Hands she holds her way,  
From whence our Actions all have life and grace;  
Thus to the Skirts of our long clothing Truth doth trace.   

39  
Gods Truth compares her to a Belt or Zone,  
Which Soldiers use for strength and ornament,  
Whose golden Studs most gloriously shone,  
And join the Armour in fair complement●  
Lo, whilst this Girdle is about us penned,  
Christians whole Armour hangs on fast and sure:  
But if this Girdle from our Loins be rend,  
Off falls our Arms, and Satan or World's lure  
Then wounds us desperately, or makes us sleep secure.   

40  
Divinest 〈◊〉, thou didst shadow well  
In Legend of true Love and Chastity:  
By girdle fair of fairest Florimell,  
This sacred Belt of Truth and Verity,  
Which none on loser Ladies loins could tie,  
Yet their fair Limbs that had li●'d true and chaste,  
It did adorn most rich and gloriously,  
And was most fitting for their slender waste,  
But they, Ungirt unblessed were that had been unchaste.   

41  
For as the girdle doth enclose around  
Man's body, where our souls high powers do dwell:  
Wherein, as good or evil do abound,  
e'en all our actions flow thence ill or well:  
So Truth about our souls keeps Sentinel,  
And every act we do, she doth make known  
To that just judge, from whom we can conceal  
Not e'en the secret thoughts that in us grown:  
For nought so close or secret is to Truth unknown.   

42  
Thus Touchstone, Treasure, Pearl, Salt, Leaven, Zone,  
Do all fall short with fair Truth to compare:  
For Truth in all's compared to God alone,  
And none but God her glory can declare:  
Who for Truth's sake his own Son did not spare,  
But offered him, false man to reconcile,  
That Truth and Mercy might meet and prepare  
Strict justice on poor wretched Man to smile,  
Whom Satan with false lies and error did beguile.   

43  
What doth the Word of Truth to us commend,  
More than this inward Truth and Singleness?  
Abram for this is styled by God a Friend,  
And job 〈◊〉 of Truth and Perfectness.  
If I should here the Readers patience press  
With all examples therein to be found,  
Surely, my Verses should be numberless:  
Wherefore a few I for the Truth propound,  
That you like men of Ber●a may the Scripture found.   

44  
Where you shall fi●d of Truth examples store,  
e'en Christ himself for Truth was crucified,  
Baptist beheaded, Paul endured more  
For Truth, than the Apostles all beside.  
When Peter had the Lord of Truth denied,  
He went out and did weep more bitterly,  
Than when his Master to him signifide  
By girding him, what death he ought to die,  
Whereby he should the Truth of God much glorify.   

45  
And this hath made the Martyrs of all Ages  
(Till death, their Truth of judgement to maintain;)  
Sealing with blood the Truth of sacred pages,  
And whilst they here endured most cruel pain,  
They joyful were in hope of glorious gain,  
Yea many have embraced loss and shame,  
In singleness of heart Truth to maintain.  
But what though here they do endure some blame?  
The true in heart shall gain an everlasting name.   

46  
David a man called after Gods own heart,  
For inward Truth and Singleness within.  
No beauty, eloquence, or outward part  
Can so commend a man: For Truth doth win  
The love of God and Man: But that foul sin  
Of lying Lips and a deceitful Heart,  
Is an abomination unto him.  
In every trial Truth maintains her part,  
But all dissemblers Adam-like) aside do start.   

47  
Lo, many Daughters have done virtuously,  
But glorious Truth doth far surmount them all.  
Yet if I only sing of Verity,  
And labour not to practise it at all,  
But from my Loins her Girdle loosen shall,  
It had been better I had never known  
The way of Truth, than afterwards to fall  
And leave the Light, that unto me was shown,  
Choking those seeds of Grace the Spirit of Truth had sown.   

48  
But ah, the Devil and his Instruments  
Continually do seek our Truth to spoil:  
And by fear, force, and World's allurements,  
Our Souls of this rich jewel to beguile.  
Lo, Romanists adulterate and defile  
e'en Truths pure Fountains and sweet lively Spring:  
And Worldlings true sincerity do soil  
With odious name of false dissembling,  
And e'en with basest terms Gods Priests dishonouring.   

49  
Ah, now we with the fashion all do run;  
As Buildings, Wares, Apparel, are for show,  
So is Religion and Devotion;  
Where is most pomp and glory, thither flow  
The greatest multitude; From whence doth grow  
To such a height the name of Popery;  
Yea, many of us seek for praise to know;  
But leave true practice in sincerity,  
When not to know, but do Gods will is charity.   

50  
Fashion and Custom now so tyrannize,  
As comely honest Truth they do outface:  
If it the Fashion be us to disguise,  
It as a comely Custom we embrace;  
That which Paul thought a Woman's foul disgrace,  
Like Man to have her head uncovered, shorn,  
Amongst our Women holds a goodly grace,  
Like unto men's their garments now be worn,  
As they in Truth the frailty of their Sex did scorn.   

51  
But I could wish with all our power and might,  
As in God's presence pure we all did stand,  
We would go, think, know, speak, and practise right  
In Truth of judgement, with Tongue, Heart, and Hand;  
This God did unto Abraham command,  
To walk before him and to be upright:  
Walking before God makes us upright stand;  
Uprightness shows we walk as in God's sight:  
Who thinks God him beholds, how dares he do unright?   

52  
Let me here tell you, how a holy Man  
A Harlot did divert from filthy quest;  
Who by her comely feature many wan  
To leave their own, and foil her filthy nest.  
Himself in habit of a Gallant dressed,  
Agreed and paid, desired a secret room,  
She him unto a Chamber straight addressed,  
So close that therein not the least light shone,  
But ah (said he) Gods eye us here may see alone.   

53  
Alas (said she) no place can be so close,  
That can us hide from God's all-seeing Eye:  
Dost thou believe (saith he) God sees thy gross,  
Thy beastly foul sin of adultery,  
And fearest not lest his fury should destroy,  
e'en whilst in this presumptuous sin thou art,  
And thee condemn to Hell eternally?  
My Author saith, hereby he did convert  
Her wicked life to Truth and Singleness of Heart.   

54  
Though many imperfections we do feel,  
And our corruptions down so sore us press,  
That Vice into our Hearts doth often steal,  
And unawares deceive with sinfulness;  
Yet if by sorrow true and humbleness  
We purge our Hearts of what is entered in,  
And after seek by careful watchfulness,  
Them to preserve hereafter from like sin,  
We may grow to some perfectness of Truth within.   

55  
But I confess, that though with all my might  
I labour for true purity of mind,  
And would do nothing but as in the sight  
Of God and Angels, and of all Mankind;  
Yet often my deceitful heart I find  
Tempting me secretly such things to do,  
Which I should not dare venture in that kind,  
If some Man present were the same to know:  
Yet Truth the closest of them all to God doth show.   

56  
What, shall man● presence make me true and just?  
And shall not Gods, that ●ees my secret thought,  
To whom for all one day account I must,  
And be rewarded as I here have wrought?  
Shall not his presence me deter from aught,  
That may offend his sacred Majesty?  
The Son of Truth whose blood me dear bought,  
And grieve the holy Spirit of Truth, whereby  
Sealed and redeemed I am from Hell's captivity.   

57  
Oh thou that Truth requirest in inward parts,  
Us secretly mak'st Wisdom understand,  
Renewing Spirits aright and cleansing Hearts,  
By whom in Truth and Righteousness we stand,  
My way direct right to the holy Land,  
Through Deserts wide of this World's wilderness;  
Feed me with heavenly Manna from thine Hand,  
With water from a Rock my soul refresh,  
And through Jordan flood conduct to endless bless.   

58  
The humble thou hast promised to guide,  
And to direct his path aright for ay.  
Who seek unfeignedly in Truth t'abide,  
Thou never sufferest to go astray;  
Oh then direct my goings in thy way,  
My judgement, heart, hand, tongue, in Verity;  
Thou readier art to hear than I to pray:  
Then grant me Love, Faith, Hope, Humility,  
And season every Grace with Heart's sincerity.   

59  
God is my Shepherd, How then can I stray?  
He is my Light, Truth, and my righteous Guide,  
His rod and staff my slippery feet doth stay,  
Lest they at any time do slip aside:  
His Truth and Mercy evermore abide;  
Though Wine and Women and the King are strong,  
I nothing fear if Truth be on my side;  
Thy Truth and Mercy shall my days prolong:  
Of thy great Truth and Mercy ever be my song.   

60  
Oh, let thy Word of Truth my judgement sway,  
Thy Spirit of Truth mine inward Man inlight,  
Incline mine Heart to learn, will, to obey,  
And on thy Truth set thou my whole delight,  
On it to meditate both day and night:  
That whether I eat, sleep, walk, watch, or pray,  
I may remember I am in thy sight,  
So shall I conscience make of every way,  
And be most careful what I ask, do, think, or say.   

61  
But, ah, dread Mercy, I too long forbear  
To tune my Ditty to thy sacred praise,  
Who wert so gracious unto me whilere,  
When I appealed from justice stricter Says,  
Unto thy Throne of Grace where though my ways  
Were all discovered, by thy gracious doom  
I was absolved. But next I will thee praise,  
Now I with Truth and Righteousness have done:  
For none without these two to Mercies grace can come.    

MEDITAT. III.  
Of Mercy.  

1  
IF any mighty Monarch chance inquire,  
Why I sweet Mercies seat do place so high,  
Since she the lowliest Cell doth most desire,  
Herself delighting sole in misery,  
The only Object of her pitying eye:  
He hence for greatness may this lesson gain,  
That as he grows in Power and Majesty,  
To Poor he ought the greater Mercy deign,  
Thus imitating him by whom e'en Princes reign.   

2  
For though this Dame be of such wondrous grace,  
So near in favour to the Queen of Love,  
That next to her s●ee gains the sovereign place,  
Both here below, and in the Heaven above;  
Yea though to heavenly Love so like she prove,  
That scarce the one from th'other can be known,  
(Though to be merciful, and truly Love  
Do differ much, as after shall be shown)  
Yet her great bounty's not to meanest wretch unknown.   

3  
For as the Sun, from highest firmament  
Vouchsafes on good and bad alike to shine,  
And clouds of Heaven do rain indifferent  
On fertile Land, and on the barren Mine;  
So unto all she offers Grace Divine:  
But as the Cause is not in Sun nor Rain,  
But in the Soil, why it doth fruitless line,  
So sin's the cause some cannot Grace retain,  
Which shines and waters bad and barren hearts in vain.   

4  
A depth all bottomless I now do sound,  
A height which higher than the Heavens doth reach,  
So wide as nothing it can compass round,  
For Mercy over all God's works doth stretch;  
So far beyond man's limited frail reach,  
As to conceive of God's Eternity,  
Or how he all doth out of nothing fetch,  
Darkness from Light, joy out of Misery,  
From War true Peace; high Honour from Humility.   

5  
Thou, God of Mercy! blessed Trinity!  
Who first in thine own Image didst create  
Man pure and good: But when Hell's subtlety  
Had him dejected from so happy state,  
Abandoning to endless Bale and Hate,  
That riches of thy Mercy might appear,  
Didst for thy Mercies sake regenerate,  
And all his score by thy Blood's price didst clear,  
Grant I may rightly sing and practise Mercy here.   

6  
Which is a certain pitiful regard,  
Which we of others misery conceive,  
Whereby our hearts are moved and prepared,  
Them, what we can, to succour and relieve:  
That Passion and Affection which doth grieve  
Man's heart, to see another's misery,  
Doth not unto th'Almighties Mercy cleave,  
No more than Anger, Hate, and jealousy,  
As they distempers are, be in the Trinity.   

7  
No words indeed can properly express  
God's Mercy, Anger, Hate, or jealousy,  
But as we see their fruits we them confess,  
To be in God by Anthropopathy:  
God's punishment of foul iniquity,  
We call revenge: But when he Grace doth show  
To those which are in woe and misery,  
We call that Mercy: Not but we well know,  
No passion or distemper in God's Nature grow.   

8  
That Mercy may the plainelyer be descri'de,  
And we her divers Nature better know,  
I her into two Currents do divide;  
The Mercy God on Creatures doth bestow,  
And that which he requires of us below:  
For as God is by Nature pitiful,  
So he delights in them that Mercy show;  
For he by Nature is most Merciful,  
And therefore unto all in Fruits most plentiful.   

9  
Gods Nature is Eternal, Infinite,  
So is his Mercy stretched out to all,  
e'en as the Sun to Man and Beast gives light,  
And Rain on bad and good alike do fall:  
But this we call God's Mercy general,  
Which lasts but for a time. But on the Just  
He shows his Mercy more especial,  
Which everlasting is: wherein we trust,  
And whereby He to Bliss will raise us from the Dust.   

10  
But here we must have an especial Care,  
Lest difference of God's Mercy we confound,  
Not special everlasting Grace to share,  
Where he but common, general, doth propound:  
This is a firm Position, true and sound,  
That God in Unbelief hath shut up all,  
That his great Mercy might to all abound;  
Unto the Wicked, common, general,  
Eternal unto them, that on him rightly call.   

11  
God grant to Me this Mercy special,  
That of Man's Mercy I may right inquire,  
That teaching, I may practise it withal,  
The Mercy that God doth of us require,  
Of which, a twofold kind make one entire;  
First towards Sinners, that do go astray,  
The next to Poor, and those that Help desire;  
First pities Souls, and leads them in right way,  
The last supplies their Wants, that Need have every Day.   

12  
For as Man's soul is his most noble part,  
Whereon his sole eternal Bliss depends,  
So he the greatest Mercy doth impart,  
Who to poor wand'ring Souls his Mercy sends:  
He that gives to the Poor, he surely lends  
To God, that will fourfold his gift repay;  
But who to save poor Souls his Mercy spends,  
Shall sure obtain those Crowns at that great Day,  
Which God doth up in store for such Soule-savers lay.   

13  
In men we diverse outward causes see,  
Which them to Mercy and Compassion move;  
Some by remembrance of like misery,  
Which in themselves they formerly did prove;  
Some Kindred, Youth, Acquaintance, friendly Love,  
Learning, Nobility, to Pity lead:  
But none of these cause Mercy from above,  
But it from God's sole goodness doth proceed,  
And not from any thing that in our Nature's breed.   

14  
Therefore as God doth on us Mercy show  
For the great riches only of his Grace,  
So we no other cause of Mercy know,  
Whereby our Fellow members we embrace,  
But his sole Grace: whose Mercy did deface  
e'en Works hand-writing once against us brought,  
No works of Mercy can in heaven have place,  
In Faith and Charity that are not wrought:  
Then Mercies works for show, or Merit come to nought.   

15  
None can to Mercies perfectness attain  
But only God, whose Mercy's over all;  
No number can our miseries contain,  
Yet God in store hath Mercy for them all:  
Only in words, God's Mercy doth not fall,  
But most in fruits and comforts doth abound,  
As Mercy hath no measure, so withal,  
Her fruits and works all numbers do confound,  
Man's life a daily exercise thereof is found.   

16  
'Tis not a heavy Heart or grieved Mind,  
Compassionate of others miseries,  
Whereby afflicted Souls no profit find,  
But as our Heart, so our Abilities  
Must minister to Saints necessities;  
They that the Heart and Hand in this disjoin,  
Faith and good Works to sunder do devose.  
If first our Hearts to Mercy true incline,  
Good Words & Works from thence as true Effects will shine.   

17  
For in the heart of Man is Mercies Throne,  
The Subject, where true Mercy doth abide,  
All streams of Mercy that from thence do flown,  
Are as the Fountains pure from which they slide,  
Then like God's Mercy they do spread out wide,  
First, feeding Souls that pine for heavenly Food,  
Next for the Poor and Hungry they provide,  
For all in Need that of our help have stood,  
And like to Widow's Oil increase by doing good.   

18  
Then we them truly works of Mercy call,  
When from unfeigned Mercy they proceed:  
For sure it is the Heart that seasons all,  
Which maketh merciful in word and deed.  
Thus we relieve the Poor that are in need,  
And Widows, Orphans, Strangers, entertain;  
We cloth the Naked, and the Hungry feed,  
Visit the Sick, the Captives that remain  
In bonds, we lose: And comfort those that mourn in pain.   

19  
Though all the Virtues of Love's Royal Court  
Delight to keep sweet Mercy company,  
As Patience, justice, Faith, Hope, good Report,  
Repentance, Meekness, Truth, joy, Chastity;  
Yet she delights most in Humility,  
Unseparable Adjunct of this Peer,  
With whom she works all deeds of Charity,  
Those which our Hearts from Sin do purge and clear,  
And those whereby the Needy we do succour here.   

20  
By her is daily great provision made  
For Blind, Old, Lame, all People that are poor,  
Not those that do of begging make a Trade,  
And loosely idle walk from door to door,  
A work of Mercy she it deems to gore  
Such Vagabonds: their Pass with blood to seal,  
Unfruitful Vermin that consume our store,  
The Caterpillars of our Commonweal,  
Which to maintain base ease, and lust, beg, lie, and steal.   

21  
But she, directed by Humility,  
Into deep stinking Dungeons will descend,  
To visit captived thralls in misery,  
And them instruct in ways of Truth to wend,  
Exhorting them their bad lives to amend;  
If any for well-doing bound do lie,  
She for His ransom her estate will spend,  
All Malefactors wants She doth supply,  
For well she knows Christ did for Malefactors die.   

22  
She next like Lot and Abram entertains  
Strangers all Day, at Noon, and eke at Night:  
Not that she hopes from them least gold or gains,  
Or that with double mends they will requite:  
But those which harbour want she doth invite  
Humbly to Meat, and Drink, and Lodging meet,  
Where she to wait upon them takes delight,  
And brings fair water for to wash their Feet,  
And them for her sweet Saviour's sake doth fairly greet.   

23  
Then she the hungry Bodies of the Poor  
With her fair Hand of plenty full doth feed,  
And drink unto the thirsty poureth store,  
She fears not once herself to stand in need.  
Who to the Sower ministereth his seed,  
And bread unto the humble, will provide  
For those which of her Body she doth breed,  
She with no future want is terrified,  
For others oft to feed, she hunger doth abide.   

24  
Oh, should you see th'abundance every day  
Of clothes, she for the naked doth provide,  
To keep them from the cold, and to array  
God's Images which here in Clay abide,  
And if that any naked she espied,  
After she all her clothes divided had,  
She would her own coat cut out, and divide  
To those that want; most cheerfully and glad  
That she had such a shift, poor naked Souls to clad.   

25  
With those that mourn in Zion she will mourn,  
And bear a part with them in misery,  
Whether they weep, by friends as left forlorn,  
Or groan with weight of their iniquity,  
She wondrous salves of comfort doth apply,  
And when they weep, she mourning not forbears,  
And oft in Psalms and Hymns makes melody,  
Sweet Psalms and Hymns that dry up all our tears,  
And like to pleasant Wine, make us forget our cares.   

26  
But, most of all, sick persons she doth tend,  
And comfort them in point of death that lay,  
For there most needed comfort sweet to lend,  
When Sin, Hell, Death and Conscience do dismay  
The Soul that now departing is away:  
First spiritual comfort she to them doth deal,  
How on Christ's merits they should only stay,  
Balm that applied aright, their sores should heal;  
And prays the Spirit within the Truth hereof may seal.   

27  
'Twere infinite to tell the wondrous store  
Of heavenly comforts Mercy can apply,  
For Mercy hath a salve for every sore:  
Souls burdened with their iniquity  
She handleth most soft and tenderly;  
The smoking flax, nor yet the bruised reed  
She will not quench or break unwarily;  
Such heavenly comforts can thus Peer aread,  
That she makes Souls 〈◊〉 when Bodies are half dead.   

28  
Best skill to cure the Body she doth use,  
And to his former health again restore:  
No Office mean or base she doth refuse,  
That may the pain assuage, or heal his sore,  
All miseries lie open her before,  
That she may lend to all her help and aid,  
She physic sends, and meat unto the poor,  
With beds of down, whereon he may be laid,  
And though her medicines fail, her prayers never stayed.   

29  
But if their Souls from Bodies once depart,  
In seemly sort she cares them to engrave,  
Last work of Mercy that we can impart  
Unto their corpse when God their soul doth save,  
Which though now dust, yet most sure hope we have,  
God will the same a glorious Body raise,  
And deck it for her Spouse most fine and brave,  
The Deads' memorial she doth often praise,  
The Living to provoke to walk in righteous ways.   

30  
Thus when she hath in Grave him seemly laid,  
With much lamenting, and with many tears,  
To tender Orphans and to Widow's aid,  
She doth employ the utmost of her cares,  
In whose defence no great Man's frowns she fears,  
But stands in judgement for their firm defence,  
And if both Parents die, as oft it fares,  
Their tender Babes she soon removeth thence,  
And feeds, and puts to School e'en at her own expense.   

31  
Therefore she large Almshouses hath erected,  
Fair Colleges for Muse's habitation,  
And Churches, by prophaner sort neglected,  
Adorns and decks in honourable fashion:  
She holds it much against her reputation,  
In goodly seeled Houses to abide,  
And see Gods Temples ruinous profanation.  
If in her any sparing be descried,  
'Tis that she works of Mercy may dispread more wide.   

32  
But ah! no pen is able 〈…〉  
The fruits of Mercy by Humility,  
But in one work I all the● up do count,  
To succour those that are in misery:  
As there is infinite variety  
Of miseries in Soul and Body found,  
So without number she doth helps supply,  
But for her end Souls health she doth propound,  
And in such heavenly comforts she doth most abound.   

33  
Rebuke, admonish, suffer, and chastise,  
Her very stripes are corantoes to heal,  
And when in most distress the Body lies,  
Most comfort then to Soul she doth reveal.  
Thus Christ did unto her a pattern seal,  
With mortal food he thousand Bodies fed,  
But those to whom he Bread of Life did deal,  
Like huge Sea sands cannot be numbered,  
Whereby their Souls now live, though yet their Bodies dead.   

34  
But though this Peer is merciful to all,  
Yet almost all become her Enemies,  
Ambition, Pride, Hate, En●●e, Malice, Gall,  
All that delight in wrong and injuries,  
From whence oft come most horrid cruelties:  
But amongst all they do her greatest wrong,  
Who under show of pitying miseries,  
Punish not those that do in Vice grow strong:  
The judge that spares the wicked, doth the godly wrong.   

35  
justice and Mercy both do well accord,  
And in one Subject may contained be,  
For just and merciful is God our Lord,  
Just as a judge, but as a Father, he  
Is pitiful and tender: So ought we  
In our own cause, as Fathers, Mercy show,  
And our dear Brethren of all wrongs to free,  
But when we sit in judgement, we must know,  
We are Gods Ministers to punish sin below.   

36  
e'en as a judge in his own Family  
Unto a graceless son may pardon give,  
Though he his Coffers rifle privily,  
And do conspire of life him to deprive;  
But if as Traitor to his Prince he live,  
And one before his Father him arraign;  
The judge there cannot his own Son forgive,  
But must condemn to his deserved pain,  
For Magistrates ought not to bear the sword in vain.   

37  
I Mercy here and justice may compare  
Unto a Gardener's spade and pruning knife,  
The knife luxurious branches off doth pair,  
That for vain show grow fruitless, rank, and rife;  
The Spade unto Vines root, gives heat and life,  
By dunging, opening it to Sun and Rain:  
Ne yet betwixt them discord is or strife,  
One prunes the boughs, the other doth maintain  
The Root. Both have one end the Bodies good and gain.   

38  
In this World's School we all like Scholars are,  
Fitted below for Fellowships above,  
Mercy, our Patroness, doth us prepare  
Food, Raiment, Books, all things that needful prove,  
We all have but one Lesson here: to Lou●:  
Which none can better teach than this sweet Peer,  
Yet our untowardness doth oft her move,  
To suffer justice to correct us here:  
Which sure doth us more good than all her dainty cheer.   

39  
So as Correction truly may be said  
To be a work of Mercy: For as he  
That most affects his Son, is not afraid  
To scourge him oft for his impiety,  
e'en so our gracious God, to whom we be  
Than Son unto his Father far more dear,  
Doth oft chastise to purge and purify  
Us from sin's guilt, whereby we may appear  
Before him perfect, pure, and live more holy here.   

40  
For Mercy doth like skilful Surgeon deal,  
That hath for every sore a remedy:  
If gentle drawing Plaster● cannot heal  
The wound, because it festreth inwardly,  
He sharper corra●iues must then apply,  
And as he oft cuts off some member dead,  
Or rotten, lest the rest should putrify,  
So Mercy wicked Members off doth shred,  
Lest they should noisome prove to body and the head.   

41  
Mercy is like the glorious Cherubins,  
Which in the holiest place their wings extend,  
And under their broad spreading golden ●ins,  
Ark, Mercy ●eate, Rod, Manna comprehend;  
So glorious Mercy doth her Grace forth send.  
By ruling, works of Mercy, poors defence,  
The Ark, God's Statutes doth to us commend;  
The Rod, his Power: Manna, his Providence:  
Mercy them all contains in wings circumference.   

42  
e'en as one total sum itself extends  
To all the Credits in the Merchant's Bill;  
So Mercy doth all Virtues comprehend,  
And Men of Mercy with all Grace's fill:  
And as from foul corrupt depraved will,  
All wickedness abundantly doth flow,  
So from a Heart of Mercy doth distil,  
All Graces that in Love's fair Garden grow;  
Mercy's the sum of all I do, or wish to know.   

43  
But all in vain I seek by Simile  
To show the nature of this Grace Divine;  
Since earthly things, to Her, all shadows be.  
Thy Mercy, Lord, no where so clear doth shine,  
As sending of that blessed Son of thine:  
Unspotted Lamb, slain from Eternity,  
To save all that their hearts to him incline,  
From Hell, Death, Bale, and endless Misery:  
This Mercy is without all like or parity.   

44  
Here will I strive to clear the difference  
That I of Love and Mercy do conceive.  
To other each have so near reference,  
That we one for another oft receive:  
God's Love upon th'Elect doth only cleave,  
Mercy on them in Misery that lie.  
Till Satan our first Parents did deceive,  
God them embraced in Love and Charity;  
No Mercy needed them that felt no Misery.   

45  
Gods Love doth most in our Creation shine,  
In our Election, and Predestination:  
But his great Mercy seems to draw her line  
From our Redemption and justification:  
Not that I hence exclude Loves operation,  
For Love is as the Prince and Sovereign,  
Of all the Grace's needful to salvation;  
And Mercy is the chiefest of her train,  
And seems in Man's Redemption like her Queen to reign.   

46  
As that great Peer that in his Prince's grace,  
For Virtue and for Learning high doth stand,  
And next to him obtains the second place,  
And chiefest government of all the Land,  
In Court of Mercy doth e'en countermand  
Acts that are sped in justice's highest Plea:  
So Mercy here, who is Queen loves right l●nd,  
Doth us from sentence of damnation free,  
Which justice doth pronounce: A hard, but ●ust Decree.   

47  
But as this Peer derives authority  
From Prince, by whom all Regiment doth move;  
So special saving Mercy doth rely,  
And first proceed from God's eternal Love..  
O deep rich wisdom of our God above,  
Unsearchable thy judgements, and thy Ways  
Past finding out! more hard the more we prove,  
Most glorious Sun of Love which wide displays,  
Thy beams of Mercy bright like Phoebus' golden rays.   

48  
But ah! such knowledge soareth far above  
The reach of my weak Muses waxen wing,  
I now Man's Mercy and his heavenly Love  
Seek to compare for their discouering●  
Where heavenly Love sends her sweet lightning,  
She doth of thing beloved like Love require:  
But when we Mercy show to any thing:  
We seldom Mercy of that thing desire,  
Mercy still downward goes, Love most what mounteth higher.   

49  
Mercy doth most in Misery consist:  
Love reacheth Heaven with her high mounting wing,  
And Head and Members all in one doth twist,  
But down again I my discourse must bring  
To Mercy; which from Heart hath life and spring,  
Whence she receiveth her denomination:  
For Misericordia, whereof now I sing,  
Is one with Mercy, and is by translation  
A miserable Heart, or piteous inclination.   

50  
And though indeed no Misery can fall  
Upon th' eternal Being, blest for ay,  
Yet he that bore the Misery of all,  
And hath before us lined out Mercies way,  
His part in Misery for us did play,  
When as he saw or heard of Miseries,  
He to compassion moved was straightway,  
And to them ministered best remedies,  
And oft with tears bewailed our infirmities.   

51  
Jerusalem! Oh poor Jerusalem!  
(His Heart full sad, his Eyes e'en flowing tears)  
How oft would I you gather as a Hen,  
Her Chickens under her warm wings upreares?  
Not inward groans and weeping he forbears,  
When jews and Mary Lazarus bemoan,  
Upon the Cross all Miseries he bears,  
And cries out for our woes, not for his own,  
Such cries were never heard: Such Mercy never known.   

52  
As our high Priest, all our infirmity  
(Excepting sin) he in his Body bare,  
Whereby he learned to know our Miseries,  
And to relieve them that in anguish fare:  
He now his Blood and Body doth not spare,  
But deals it out in blessed Sacrament,  
For Meat and Drink to those that grafted are  
Into his Body by sweet couplement.  
Sound Meat and Drink for Souls and Bodies nourishment●   

53  
As Ointment sweet that poured on Aaron's head,  
Ran down and did perfume his garments all,  
So this sweet Oil of Mercy doth dispread,  
From Christ our Head and on his Members fall:  
If I should here to your remembrance call  
The Names of all, whose Mercies did abound;  
I might as well here make memorial  
Of all Saints Names that Books of Life propound,  
Who showed true Mercy here, in Heaven have Mercy found.   

54  
No, Abram●, Lot, job, Isaac, Israel,  
With all the righteous Men before the Flood,  
Good joseph, Moses, Iosua●, Samuel,  
All Kings, Priests, Prophets, judges, that were good:  
Behold it was sweet Israel's Singers food  
To chant God's Mercy early and at night.  
Apostles, Martyrs, that for Truth have stood,  
In works of Mercy set their whole delight,  
In preaching Faith, Hope, Love, in Alms, and doing right.   

55  
No Father on his Child more pity takes,  
Then doth our heavenly Father show compassion  
On us, and loves our Children for our sakes,  
Which lasteth to the thousand Generation.  
Oh! had he not it shown on this our Nation,  
We had long since consumed been with fire,  
And brought like Sodom unto desolation,  
These wicked dangerous times when sins conspire,  
To draw on us God's vengeance and eternal ire.   

56  
But why seek I outward Authorities?  
If we stand right, we in our hearts shall find  
Of heavenly Mercy such testimonies,  
That all Souls, Bodies, Powers will be inclined  
To magnify God's Mercies wondrous kind,  
That like his Truth for ever do endure,  
Which hath all outward needful things assigned,  
And given us earnest, which doth us secure,  
That Mercy ●●re began, shall stand for ever sure.   

57  
And that we may the eas'lier apprehend,  
And taste God's Mercy; He it maketh known  
To us familiarly: And doth commend  
It to us by examples of our own.  
As Father hath to Child his Mercy shown,  
As Mother 〈◊〉 of her own womb doth love,  
As Birds their young-ones feed till they be flown:  
So merciful the Lord to us will prove;  
And though all these should fail, God will not fail above.   

58  
This also serveth for our imitation,  
That like our God we Mercy here should show,  
And as he tenders us with sweet compassion,  
We should his Members here in Mercy know:  
It equal is we pitiful should grow,  
And Mercy show, where Mercy we receive:  
He is to Mercy swift, to Anger slow,  
Most merciful to them that to him clea●e,  
And kind, where Ignorance, not Malice doth deceive.   

59  
But ah! so carelessly we Mercy show,  
And succour those that are in misery,  
That we by all means do avoid to know  
Their wants, that are in woe and poverty,  
When as indeed to see calamity  
Of others, doth Man's heart to pity move.  
We swim in Plenty and Prosperity,  
Regarding not what hardness others prove,  
And far the sight or thought of wretchedness remove.   

60  
Our Captain did not thus that went before,  
But in much anguish, pain, and tribulation  
Converted Souls, healed Sick, relieved the Poor,  
Himself without a house for habitation,  
In works of Mercy was his conversation,  
What Member suffered, and he did not groan?  
Where saw he want and showed not compassion?  
What? did our Head this by himself alone?  
No, His Apostles all with him in this have gone.   

61  
Oh, that we would in this Him imitate,  
And Mercy e'en with open Arms embrace  
With our whole heart, strength, substance and estate,  
Aid and relieve the Poor in wretched case;  
'Tis not a piteous heart that makes men base:  
For they that are most valiant, noble, wise,  
Most ready are Mercy to show and Grace,  
When Cruelty's the badge of Cowardice:  
Good Kings rule all by love; Usurpers tyrannise.   

62  
In stead of Mercies bowels, kindness, love,  
We put on Worldliness, Security,  
And off from us the evil day remove,  
Living in pleasure, ease, and vanity:  
Banishing far the Poors calamity,  
As Enemies to profit, thrift, and rest,  
And when we smitten are we will not cry:  
As if no grief or pity ought in●e●t,  
Or harbour in a hardy, valiant, noble breast.   

63  
Yet the most Mighty that doth ●it on high,  
Of Valour and Nobility the Spring,  
Delights to see and help our misery,  
That we might take delight in pitying;  
Thus God by his example would us bring  
To Mercy, and considering the Poor,  
He Mercy before judgement here doth sing,  
Wherein than Sacrifice he joyeth more,  
That as we do receive, we might again restore.   

64  
And since 'tis not in outward works alone,  
But inward Bowels that God doth delight,  
(Though by the one the other is best known)  
We often should desire to have a sight,  
Of poor men's wretchedness and piteous plight,  
Which our hard Hearts might to compassion move,  
And yield them remedy with all our might.  
What need hath God of Mercy or of Love?  
But by poor Members here our Mercy he doth prove.   

65  
For though God's able by his only Word,  
To succour all that are in Misery,  
And in abundance daily Bread afford,  
To those that are in want and poverty;  
Yet more to show his Liberality,  
And that his wondrous Bounty might appear,  
Us for his Stewards he doth dignify,  
And good Dispenser's of his bounteous cheer:  
Happy is he whose Lord him findeth faithful here.   

66  
Lord, of those faithful Stewards make me one,  
Yet for no hope of Merit or Desert,  
But for the Glory of thy Grace alone,  
And riches of thy Love, who Author art  
Of every Grace that cometh from the Heart:  
With temporal afflictions exercise  
Me, that I may escape eternal smart,  
And learn by griefs and mine infirmities  
To succour all that are in woe and miseries.   

67  
Though Mercy God again do not desire  
Towards himself, as he doth Love for Love;  
Yet to his Members all he doth require,  
We should most bountiful and gracious prove:  
That our Affections inward should us move  
Like heavenly Father merciful to be,  
Our Brother's garment pawned we must remove  
From us, before the Sun be set, lest he  
Do cry to God that pities all in misery.   

68  
No Man so poor but he may Mercy show,  
And succour those that are in misery:  
For though his worldly substance ebb so low,  
He seems to live in want and penury;  
Yet may he lend Divine sweet remedy  
To those that do in Hell and Darkness sit,  
And heavenly comforts to their Soul apply,  
Whom Conscience throws into th' infernal Pit.  
More Mercy from Hell's jaws, than earthly cords to quit.   

69  
Do but conceive what Mercy may be found  
With mercifullest Man that ere did live,  
And we may know far greater doth abound  
With God, who's not more willing to relieve  
Than able, all things needful us to give,  
Besides, in Mercy he doth take delight,  
Most ready their Offences to forgive  
That do rely upon his Truth and Might,  
And on his gracious Providence do rest aright.   

70  
And therefore thou this life appointest here  
For Mercy; but in Life that is to come  
Thou as an upright judge wilt then appear,  
And render every Man as he hath done:  
Oh shouldst thou here with judgement have begun,  
We all had been the Vessels of damnation,  
And but for Mercy we had long agone  
Been swallowed up of Hell and Desperation,  
Thy Mercy that begun, must finish our Salvation.   

71  
So e'en the Justice no cause to boast shall find,  
By Mercy all must be delivered,  
Thy judgements just, for thy forbearance kind,  
By Reprobates shall be acknowledged,  
How can his Grace sufficiently be read;  
Who good by Nature, Justiniano, Eternal, Wise,  
Thus sinful, mortal, base, flesh honoured,  
And to such height of Glory makes to rise,  
As Angels wonder to behold such Mysteries.   

72  
What Pen of Praise is able to commend  
The wondrous gracious Force and Energy  
Of Mercy, which e'en God made to descend  
From his great Glory, joy, Felicity?  
The God of Wisdom, Power, and Majesty,  
To show such Grace on Wretches vile below,  
To have compassion on Man's misery,  
Base corruptible Dust, which here doth grow,  
Swift to revenge and wrath, but to compassion slow.   

73  
Nothing but thine own goodness could thee move  
On Man to show such Mercy and Compassion,  
Thou art most glorious, he most base doth prove,  
Thou just, he sinful by his depravation;  
Thou Lord of bliss, he He●re of dire damnation,  
Oh Lord! as thy sole goodness thee did move,  
To pay our price of Reconciliation,  
And us exalt from Earth to Heaven above;  
So let thy goodness cause thee always us to love.   

74  
How should my Muse of Mercy make an end,  
Which like thy Truth and Love endures for ay;  
And most abundant comforts here doth send  
To all, but most to those that in right way  
Sincerely walk, and do thy Hests obey?  
Lord grant that as I of sweet Mercy sing,  
Her in my heart, deed, word, I practise may,  
Not for vain praise or any outward thing,  
But for thy Mercy sake, my good and gracious King.   

75  
Next Loves great General, brave Fortitude  
Should enter Lists: to show her wondrous might,  
But Rashness 'tis, not Valour, to include  
A Christian Soldier in such dangerous fight,  
Till all his Armour be about him dight;  
His upper parts I armed have elsewhere  
With Girdle, Breastplate, Shield and Helmet bright,  
But Feet and Legs I naked left and bare;  
Now Patience them shall arm, as you shall after hear.    

MEDITAT. FOUR  
Of Patience.  

1  
WEll hath our valiant Guide Man's life compared  
Unto a warfare, where we always stand  
In complete Armour, ready and prepared  
The force of cruel Foe-men to withstand,  
Where Satan, World, and Flesh together band,  
By open force and treason to subdue,  
And lead us captive by their mighty hand,  
And all unarmed, or out of order due  
They fettered drag to Hell with cursed damned crew.   

2  
Which to avoid, he wills us to be strong  
In God, and in the Power of his Might;  
And the whole Armour that doth here belong  
To Christian Soldiers, on our Souls to dight:  
For here with Flesh and Blood we do not fight,  
But Empires, Powers, Principalities,  
The worldly Governors of darkest night,  
Sublime spiritual subtle Enemies;  
Which to resist, he ghostly Armour doth devose.   

3  
The Belt of Truth, Breastplate of Righteousness,  
Faith's Shield, and Hope the Helmet of salvation,  
Sword of the Spirit, Prayers ferventness,  
Feet shod in Peace's Gospels preparation:  
These be the Weapons of our Militation.  
Of Helmet, Breastplate, Shield, and Girdle, we  
Already have conceived a Meditation:  
These four the upper parts arm to the knee,  
But Patience, Legs, whereon the rest supported be.   

4  
For so the Learned seem to give the Sense,  
This preparation of the Gospel's Peace,  
To be the brazen Boots of Patience,  
Which doth defend from Thorns and Stones disease  
Our Legs and Feet: And where the Belt doth cease,  
These Boots of Patience Armour do supply,  
By which in complete Armour we do press,  
And stand undaunted against our Enemy;  
This Virtue is the next my Muse seeks to descry.   

5  
Which well is called the Gospel's preparation;  
For never any Patience true and sound  
Can be, but by the Gospel's mediation.  
The Heathen built not on this certain ground,  
And therefore this true Patience never found,  
Which but by Peace of Conscience none attain:  
This Peace the Gospel only doth propound  
By reconcilement of the Lamb (Christ) s●aine;  
Without this Peace of Conscience Patience all is vain.   

6  
Thou glorious God of Peace and Patience,  
(Who sentest thine only Son our sins to bear,  
And by his Suffering and Obedience  
Upon the Cross from guilt of sin to clear  
All those to whom his Cross is sweet and dear)  
Direct my Muse this Grace aright to read,  
That knowing, I may never once forbear  
To practise Patience in thought, word, deed,  
But to the end my Life in Peace and Patience lead.   

7  
Which is a gift of God, whereby wear  
Enabled willingly and constantly  
All crosses that God lays on us, to bear,  
For Goodness, Godliness, and Honesty.  
Impatience 'tis to bear unwillingly,  
And but an idle feigned false pretence,  
To boast of Virtue without Constancy:  
Her parts be four; of which some difference  
May seem at first, yet all make but one Patience.   

8  
The first part is, from Anger to abstain;  
The second is a constant Expectation;  
The third is, to the end Right to remain;  
The last consists in willing Sustentation  
Of all afflictions here, and castigation.  
But Man to these four parts we only tie:  
For the last part, which doth consist in Passion●  
Unto th' eternal Being comes not nigh,  
Who's free from all Affliction and Calamity.   

9  
Yet is he rightly called the Patient God,  
And doth in first three named parts transcend:  
First, far from Anger, when he spares his Rod,  
He doth expect and wait till we amend:  
And last, abides the same unto the end:  
He fruitful Times and Seasons of the Year  
Unto the good and bad alike doth send;  
Most patiently doth with our Follies bear,  
And where he begins to love, he never doth forbear.   

10  
Thus Mercy, Zeal, Repentance, may be said  
Inexplicably in God to be;  
Zealous, yet not offended or dismayed:  
Most Merciful, yet grief did never see:  
Repenting, yet without remorse is he:  
Most Patient, yet without least pain or passion.  
Of Virtue's parts, which are of frailty  
And Weakness, God hath no participation,  
Yet want they not in Man their use and commendation.   

11  
As is the Cause and End of Patience,  
So we her true or counterfeit esteem;  
The Cause and End do make the difference:  
If we for Fancy, Glory, Lust, Wealth, seem  
To bear with Patience, Hunger, pain, Cold, Teen;  
This suffering, missing her true Cause and End,  
As falsely feigned, counterfeit we deem:  
But if for doing well, or to defend  
The Truth we suffer, this our Patience doth commend.   

12  
The greedy 〈…〉  
For Lust, some do endure 〈◊〉 basest shame;  
The Soldier spends his blood for glory vain;  
Th' Ambitious venture all to purchase Fame;  
Lo, there we carnal Ends and Causes name.  
True Patience causes, honest are and just,  
When for ill-doing we do suffer blame.  
Take pain for Glory, Honour, gain, or Lust,  
Rewards like to the Cause and End expect we must.   

13  
But true immediate ground of Patience  
Is the sweet Gospel (as I said) of Peace:  
For Man, deep plunged in sin and foul offence,  
No Creature could Gods wr●●h but Christ appease.  
In stead of Love, God's wrath on Man did seize,  
Till Christ concludes our Reconciliation,  
And us of our offences doth release,  
Of which the Gospel is th' Annunciation:  
Therefore is Patience called the Gospel's preparation.   

14  
And therefore as her Cause and End is Peace,  
So all her works to inward Peace do tend,  
Which in the inward Man doth most increase,  
When outward Wars seem most him to offend,  
She doth o●r Souls most valiantly defend,  
By patient bearing crosses, pain, and shame,  
Which she with Patience suffers to the end,  
Except they cross the Glory of God's Name,  
Or Neighbours good, which to endure deserveth blame▪   

15  
One evil is of Sin, and one of pain;  
That ill of Sin this Dame cannot abide,  
But that of Punishment she counteth gain.  
God's holy Name blasphemed or Truth denied,  
Or wicked Men Gods holy Saints deride,  
Is no true Patience patiently to hear:  
But on ourselves when crosses do betide,  
Then Patience true doth patiently forbear,  
For she her own, not others wrongs, delights to bear.   

16  
If one will take her Co●te injuriously,  
She suffereth such loss with Patience:  
But if of Faith, Love, Truth, or Honesty  
One would deprive her, that is such offence  
As cannot stand right with her Conscience.  
She private wrongs most willingly doth hide,  
But faults admitteth under no pretence.  
She can endure Men should herself deride:  
But her Profession scorned she no ways can abide.   

17  
Compel her to a mile, she will go twain;  
Strike her on one, she turns the other Ear:  
All wrongs done to herself she can sustain,  
But none done to her Neighbours she can bear:  
If she to l●ue herself commanded were,  
She evil would resist with ill again;  
But, lo, her Lord resistance did forbear,  
When he was scoffed, scourged, beaten, slain,  
And opened not his Mouth to curse or to complain.   

18  
Afflictions are her Objects, which we find  
divers, as they in diverse Subject's rest,  
Afflictions of the Body and the Mind,  
Which Mind and Body dangerously infest.  
Against these, Patience is always pressed,  
And them as welcome Friends doth entertain:  
More crosses she endures, more she is blest,  
And knows through anguish, trouble, grief, and pain,  
Her aim, eternal rest, she in the end shall gain.   

19  
Thus Heaviness and Sorrow prove her Heart,  
How willingly, how long, she will abide;  
How lowly, humbly, she endureth smart;  
How void she is of Ha●tinesse and Pride,  
Anger, Revenge, self Love, and Envy's gride.  
If minds afflictions she could not withstand,  
How could she bear such as her Flesh betide,  
Plagues, Torments, Labours, Pains, Diseases, and  
Death, Fast, Watchings, Prisons, Cold, and Iron band?   

20  
Most sweet 〈◊〉 and most welcome Guest,  
To every pair combined in Amity:  
The chief Maintainer of each joyous feast,  
Begun in Wedlock, Friendship, Charity,  
Sweet Patroness of each Society;  
Continuing all that Love begins in Peace:  
Most sacred Twin with sweet Humility,  
For as one grows the other doth increase,  
And to attend on Love and Mercy never cease.   

21  
What doth the Love 'twixt Husband and the Wife,  
Than Patience, more fast and firm maintain?  
Who keeps true Friends from discord, jar, and strife,  
And Children in their Parents love retain;  
She Master's favour doth to Servant's gain,  
And tells them they a Master have above,  
Who God most patient doth ay remain,  
Though they to wrath him every day do move:  
Thus Patience preserves all Peace begun by Love..   

22  
None can ascend to glorious Court of Love,  
But he must climb by Patience, bear with pain;  
Without this Patience, all the Virtues prove  
False shows, which do no substance true retain.  
What Love, Faith, Hope? What Grace did ere remain  
Constant? without this gift of Patience,  
Therefore she is the Glory of Love's train,  
The Virtues all attend her Excellence,  
And she again attends them all with Recompense.   

23  
Those most Heroic Virtues, Fortitude,  
Prudence, joy, justice, Bounty, and the rest,  
What are they if you Patience exclude,  
But e'en so many torments to molest  
Man's Soul, if with affliction once distressed?  
Zeal without Patience doth like Fury spurn:  
e'en heavenly Knowledge doth our minds infest:  
Repentance, like Hell fire doth Conscience burn:  
Were't not for Patience, all would to Confusion turn:   

24  
As Christ is Author of true Patience;  
So of Impatience, Satan and his brood,  
First showed in Garden in Man's innocence;  
Whilst he in Maker's Grace and Favour stood:  
For when the Serpents base impatient mood  
Man's glory in God's Image could not bear,  
He them seduced to eat forbidden food,  
Whereby our Blessings changed to Curses were,  
Till Patience in the Garden us again did clear.   

25  
Since this these two do work by contrary,  
By Patience we our Souls possessen here,  
And we them lose by our Impatiency:  
One hears sound Doctrine; th' other stops her ear.  
One suffers all; the other nought will bear.  
For Love, Christ, Godliness, or Honesty,  
By Patience more than Conquerors we are:  
Impatience makes us cowardly to fly;  
True Patience, brings all Grace; all Vice, Impatiency.   

26  
There's an extreme besides Impatience,  
(Because by Virtue cloaked) most dangerous,  
Which is a light Regard and stupid Sense,  
Not feeling crosses which God lays on us;  
Such as do vaunt themselves so valorous,  
That by God's punishments they set most light,  
Plague, Famine, Sword, Fire, Wives and children's loss;  
Nor will be scourged when the Lord doth smite,  
But scorn his chastenings all, which doth his wrath incite.   

27  
Such never look at God, who these doth send;  
Nor on their sins, the Cause of all our smart;  
Nor on the End, that they their lives might mend:  
But with rebellious will and stubborn heart,  
God's Fatherlike chastisements do pervert,  
Whereby they do themselves the fruit deny  
Of God's corrections, which should them convert:  
Like Beasts and Blocks they under burdens lie,  
Referring all to Heathen Fate and D●stinie.   

28  
These the Almighty's Patience provoke,  
(Like Pharaoh) judgements on their heads to send,  
And turn his scourging stripes to fatal stroke,  
Bringing a fearful and a desperate end.  
Of two extremes from this Lord me defend,  
Oh, rather let me fainting take a fall,  
Then as incorrigible thee offend,  
Which is most wicked dangerous sin of all.  
Into the first thy Saints; the last, the Devil's fall.   

29  
This heathenish, blockish, base impatience,  
(Which is a froward dull Stupidity)  
Doth (like to Opium) amaze the Sense,  
And makes Men as dead drunk all senseless lie;  
Ah, how can he his Arms or Legs imply  
Like Christian Soldier, valiantly to fight  
God's Battles, whom such Drugs do stupefy?  
Or how can he of Christ's Cup taste aright,  
That doth in such dead cursed drunkenness delight?   

30  
This World's the Field where all Saints Soldiers are,  
Assaulted daily by God's Enemies,  
Who therefore must by Christian Pa●ience bear,  
pain, Hunger, Cold, all incommodities,  
Waiting for Victual, Ease, and new supplies.  
They constantly must hold out to the End,  
One bearing with others infirmities:  
To faint or fly before the Battle end,  
Is worse, than if to fight they never did intend.   

31  
Love is the Mother, Patience the Nurse  
Of every link and band of Amity:  
And though Hate and Impatience ban and curse,  
Seeking to choke all good Society;  
Yet Patience nurseth all in Charity:  
Her sincere Milk is patiently to bear,  
And suffer wrong and harm most willingly.  
Ah, but for Patience, Malice all would tear  
Kings, Husbands, Fathers, ●ould their Subjects, Wives, Sons, spare.   

32  
Nothing her Nature better can express  
Than her to Boötes and greaveses of brass compare,  
Which do the Feet and Legs of Soldiers dress  
That in the forefront of the Battle are;  
Thus shod, on Spears, Pricks, Goads, Pikes, tread we dare;  
Loss, Shame, Cross, Fire, Grief, Sword, and Banishment,  
Which would o'erthrow us, if our Legs were bare:  
But Patience arms them with such hardiment,  
They pass them over all with courage and content.   

33  
As Temples, Arches built by cunning hand  
Of Artist, skilful in Geometry,  
More weight on them is laid, more firm do stand▪  
So Patience, more oppressed most sure doth lie.  
No Storms, Wind, Wether, can our House destrie,  
Erected on such sure and fast foundation:  
Afflictions do joints more strongly tie,  
And knit most firm by patient sustentation:  
For more she suffers here, more is her consolation.   

34  
And as the soundness of a firm foundation  
Is best discerned when most weight on is laid;  
And Faith unfeigned best tried by temptation,  
Mercy most seen, when Poor do want our aid:  
So Patience is most gloriously displayed  
By Crosses, Pains, Disgrace, Indignities,  
Which without her our Souls would have dismayed,  
And Bodies grieved with basest injuries:  
All Virtue's fairest show, opposed by contraries.   

35  
Her very Name and Etymology  
Describes this Lady's Nature wondrous right:  
For Patience, Sufferance doth signify,  
Forbearance, far from Anger, and to fight  
God's Battles with true courage and delight.  
he's stronger that can overcome disgrace,  
Cress' and injuries by patient spirit,  
Than he that walled Cities doth deface,  
And Monarch-like doth sway the whole World by his Mace.   

36  
Like as the heaven abo●e is garnished  
With Sun, and Moon, and glistering Stars by night,  
So hath God's Church been always furnished  
With patient Mirrors to direct us right▪  
Yea though we had no Scriptures us to light,  
Examples of th' Elect might be our line,  
To walk in Patience with all our might,  
So they before to us, that follow, shine;  
That number Stars, he may that can their names define.   

37  
Begin we with our Sun before the Flood,  
Our patient Maker; How did he forbear?  
Though enoch's prophesying they withstood,  
Yet God with their iniquities did bear,  
Until the Deluge up the Ark did rear.  
Next see his Patience and forbearance kind,  
To them that underneath the Covenants were:  
But most his sufferance under Grace we find;  
As Father most to love his youngest is inclined.   

38  
Our Saviour next, whose Life, Death, Suffering, shame  
To us, all Patience doth represent:  
Whereby all Christians ought themselves to frame,  
Following his footsteps who before us went,  
Who ne'er did sin, nor ever guile invent:  
Yet when he suffered, threatened not to smite,  
But dumb like to a Lamb most innocent,  
Commits his Cause to him that judgeth right,  
Bearing on Cross our sins, that he redeem us might.   

29  
Now follow Stars, which do receive their light  
From that most glorious Sun of Patience;  
Meek Abel, slain by cruel cain's despite;  
No, Preacher to th' old World of Penitence,  
Bearing scoffs, scorns, for his Obedience;  
Abram forsakes his Kindred, House, and Land,  
And patiently a stranger dwells in Tents:  
At ninety nine is circumcised, and  
His dear son Isaa● offers at his Lords command.   

40  
See Isaac patient to embrace the Knife:  
jacob enduring churlish Lab●●● wrong▪  
His Di●as Rape, his Son's most cruel strife;  
With joseph, who endured prison strong,  
For doing well; who can express his long  
True Patience, that did Pharaohs pleasures leave  
To suffer pain his Brethren among?  
The meekest Moses did stone Tables cleave,  
When Zeal of God's great Glory did his sense bereave.   

41  
How patiently did holy David bear  
Saul's persecutions, waiting for his Crown?  
When he his skirt cut off, took up his Spear;  
Yet would not let Abisai smite him down.  
But none for Patience like to job is known:  
Lo, Christ himself the Patience doth commend  
That Prophets, Priests, and Martyrs have us shown,  
All which in brief the Truth for to defend,  
Have without grudging held out constant to the end.   

42  
All wrestled in this Field of Patience:  
Some scorns, stripes, fetters, prisonment sustain:  
Some racking, sawing, broiling, banishments;  
Some scourged with rods, with sword some have been slain:  
In Sheep skins, Goat skins, some to walk were fain,  
Of which the World in no wise worthy were,  
All will dread on the Mountains and the Plain,  
In earthly Dens and Caves lay hid for fear;  
These all by Faith in Christ of Patience followers are.   

43  
I should do wrong unto all Womenkind,  
Should I the praise of Patience them deny:  
So many for the Truth with constant mind,  
In flames of fire have let their body fry:  
Besides continual pain and misery,  
In bearing, nursing, Children they abide,  
Whereby they do maintain Posterity.  
O blessed Maid, what grief did thee betide,  
To see thy Son on Cross his Arms to open wide?   

44  
But I too far the Readers Patience press  
With multitude of Patterns from without;  
Since only inward Patience can us bless,  
And make us like to Lion's bold and stout,  
Preserving us from peril, dread, and doubt,  
Whilst patiently we here all crosses bear,  
To th' end with Christian courage holding out,  
And never Man's pride or Hell's malice fear,  
For by this suffering, more than Conquerors we are.   

45  
We read that Socrates did Patience gain  
By patient bearing his impatient Wife:  
And we this Grace by suffering may attain,  
If in Faith, Hope, and good Works we be rife.  
Doubtless our pains here, crosses, grief, and strife,  
Are nothing if they rightly be compared  
Unto the joys, Crowns, and eternal Life,  
Which God above for all those hath prepared,  
That with true Patience of his coming have regard.   

46  
But ah, we of far other spirit are,  
In our hot blood we cut off Malchus ear;  
But if our lives be questioned, than we dare  
The Truth deny, and e'en our Christ forswear.  
Man's mind possessed with fury or with fear,  
Falls from the mean to all extremity:  
For want of courage he no cross can bear,  
Or for revenge doth offer injury,  
Both which alike are guilty of Impatiency.   

47  
When I the lives of holy Martyrs read,  
And what great torments here they suffered,  
As Members sympathising with the Head;  
Saint Lawrence on a gridiron tortured,  
Who at's Tormenter's never murmured,  
But prayed them only turn the other side,  
For one was broiled enough and martyred:  
And 
❀ Pota●iana  her that did most painful death abide,  
Whom with hot scalding pitch from top to toe they tried;   

48  
Should I here wish their Patience or their pain?  
No sure, I wish both pain and Patience:  
The more I suffer here, the more's my gain;  
The greater loss, the greater recompense.  
Ah, this to flesh and blood is sore offence,  
And unto carnal minded, enmity,  
That take delight in pleasing of the Sense,  
Their Nose with smells, their Touch with luxury;  
Their Taste, Eyes, Ears, their Heart and all with vanity.   

49  
Though thou escape cross, scourging, sword and fire;  
Yet surely, if thou livest the life of Grace,  
And walkest uprightly as God's Laws require,  
Flesh, World, and Devil thee will seek to chase,  
As peevish, singular, vain, foolish, base▪  
Yea, wicked Men thy Patience to try;  
Will thee deride, dishonour, scorn, disgrace:  
We Patience show in bearing injury  
For Christ, as well as those that for the Truth do die.   

50  
But I confess I nothing here do find  
More pleasing than revenge, to flesh and blood:  
Like this, was john and james revengeful mind,  
When entrance was at City Gates withstood,  
Because their Faces towards Zion stood;  
Shall we Elias-like from Heaven fire crave,  
For to consume this base rebellious brood?  
To whom Christ said, Know ye what Spirits ye have  
I came not hither to destroy and spoil, but save.   

51  
Lord grant me Paul's true constant resolution,  
Not only for thy Names sake to be bound,  
But willingly to suffer dissolution.  
Some scorching flames like beds of down have found,  
In some such inward comfort did abound,  
When as they suffered for Christ's holy Name,  
For sign of inward joy and comfort found,  
Their hands they lift up to express the same,  
Till they consumed were e'en by the scorching flame.   

52  
It was th'Apostles triumph and delight,  
To be accounted worthy for Christ's sake  
To suffer scourging, prison, shame, despite,  
Which did them way to Crowns and Glory make:  
More happy 'tis to suffer at a stake  
For Truth, than end our days in ease and rest:  
Paul for a wondrous favour did it take,  
That he not only to believe was blest,  
But that he suffered more for Christ than all the rest.   

53  
The abject and off-scowring of the World,  
A gazing stock to Angels and to Men,  
Peril on Land, on Seas, with Tempest whirled,  
Peril of Beasts, and of false brethren,  
Mocked, scourged, bound, stocked, cold, hungry, naked, thin,  
Last, Satan's buffetting spiritual:  
I here should tire my Reader and my Pen,  
If I his crosses all to mind should call,  
Yet he with constant Patience conquered them all.   

54  
So they that truly love, will aught endure  
For his sake only they so truly love.  
Lord grant me Love, for than I may be sure,  
In all afflictions patient to prove:  
No power of Men or Hell their souls can move,  
That build upon so good and strong foundation,  
Temptation may us shake but not remove  
From Love, the ground and pillar of salvation,  
Love is the Cause of ours, as of our Saviour's passion.   

55  
This seasons all afflictions, crosses, pain,  
Makes Death our Gate to Heaven; the Grave, our rest.  
This makes our Patience perfect, and doth gayve  
Us Heaven as sure, as if we were possessed.  
The God of Patience be ever blest,  
The End and Author of my Meditation,  
And grant I constantly may ever rest  
Upon his Love in Christ, my sure foundation,  
Whose Patience paid my price of Reconciliation.   

56  
Thus of true Patience having laid the ground,  
I thereon Christian Fortitude will raise:  
For never any valour true and sound  
Can well abide, but where true Patience stays.  
No peril, pain, or shame that soul dismays,  
Where these two Virtues do themselves combine,  
Both joyful make us walk through dreadful ways,  
And like two Suns in Firmament do shine;  
Most glorious Fortitude: but Patience most Divine.    

MEDITAT. V.  
Of Fortitude.  

1  
ALL valiant Captains of the sacred Host  
Of Love's high Queen; that fight against Hate and Hell,  
Christ's Soldiers muster up from every coast,  
And them to stand in complete Arms compel,  
That Satan's fiery darts they may repel.  
But as in worldly Batta●les, Arms are vain,  
If Cowards hearts do faint, or courage quell;  
So in this spiritual Warfare, all are slain,  
That with true Fortitude this fight cannot maintain.   

2  
I therefore her, loves valiant General,  
And chief Commandress of her Forces name;  
For that the most brave Spirits heroical,  
Have always been most honoured by the same;  
Amongst the Heathen men, that sought vain Fame,  
This Virtue was in such great estimation,  
Of heavenly Seed they thought their Heros came,  
Expecting not from humane propagation  
Such worth: except the Gods concurred in Generation.   

3  
And therefore those, whose valour did transcend  
The ordinary reach of humane Race,  
By Pedigrees are lined out to descend  
From Ioues, or some great Deities embrace:  
Thus in a mist they seem the Truth to trace,  
For Virtues all (but chiefly Fortitude)  
Are not begotten, but infused by Grace,  
And in King's hearts in larger amplitude,  
As they it more do need than common multitude.   

4  
For as small Waters fair and goodly seem,  
When little Channels do their course maintain,  
Yet would a Man them scarcely Waters deem,  
If they ran drissing in some River main:  
e'en so a Subject's heart, that doth contain  
True Fortitude, but in a measure small,  
Great glory to himself thereby may gain,  
But if in Prince's heart the same should fall,  
It scarcely would be counted Fortitude at all.   

5  
Wherefore, the Hearts of Kings are said to be  
Like mighty Rivers in th'Almighties hand,  
From which as from a little Ocean, he  
Disposeth Water over all the Land:  
His Nobles, which, him round, like Brooks do stand,  
Refresh and water every Dale and Plaine,  
As from their Sovereign they have command,  
But all their Waters have from Ocean main,  
Where all their Tribute must return with praise again.   

6  
And therefore since I find it all but vain  
To seek for any good and perfect Grace,  
But from the bounty of my Sovereign,  
I here beseech th' Almighty guide my trace,  
In finding out this Virtues royal Race,  
That I her wondrous Glory may express  
So here, as all may strive her to embrace,  
As th'only strength of humane happiness,  
Till with Love's gracious Train she bring us unto bliss.   

7  
Thus, strong in God, and Power of his might,  
● Fortitude do truly first explain  
To be a strength of mind or valiant Spirit,  
Whereby courageously we do sustain  
Hard things, for Virtue's sake, and not for gain:  
Betwixt B●ol●nesse and Fear, a moderation,  
True Fortitude doth from base Fear retain  
Meekness from murmuring at God's castigation,  
And Patience mitigates the know of our passion.   

8  
Patience is past, and Meekness comes behind,  
I therefore Fortitude here twofold name,  
One of the Body, th'other of the Mind:  
This Fortitude of Body is the same  
We common have with Beasts both wild and tame,  
Increased by feeding, strength, good constitution;  
In stout sustaining is her greatest fame,  
Next in on-setting with brave resolution:  
This helps in War, but minds it best in persecution.   

9  
I twofold likewise call that of the Mind,  
One true, the other that which men do fain,  
When for false ends we nobly are inclined,  
Or when these Causes following constrained;  
Passion, Experience, Ignorance, Art, gain,  
Passion of Fear, of Fu●ie, Hope, and Anger:  
By these we mighty things do oft deraign,  
Experience, Art, make us to dread no danger,  
By Ignorance, and for gain we boldly Life endanger.   

10  
For fear of danger, and t'avoid disgrace,  
The Coward faint will like a Dragon fight;  
Who can withstand the fury of the Base?  
Experience, Art prevail oft against might;  
And Ignorance of danger doth incite  
The fearful, great achievements to adventure,  
Custom of winning makes us oft in spite  
Of Fate and Fortune into Battles enter:  
By Sea, for hope of gain, some to the Indies venture.   

11  
But Fortitude, which doth prepare the Mind  
For God and Goodness cheerfully to die,  
Is that brave Virtue formerly defined,  
Which Death nor Hell itself can terrify:  
By this we only on the Lord rely,  
And strong in God, and Power of his might,  
Put on our arms to fight most valiantly,  
Faith, Hope, and Truth, with Patience, justice Right,  
And with the spiritual Sword undauntedly do fight.   

12  
Though, of ourselves, we no more able are  
These mighty Arms to wear and wield aright,  
Than little David was King Saul's to bear,  
When he Goliath met in single fight;  
Yet, if God's power we consider right,  
And set by all the worldly strength we have,  
Relying on his providence and might,  
As David, we may say, with courage brave,  
Who me from Bear and Lion, from all harm shall save.   

13  
For from the Lord is all sufficiency,  
Our Enemies in Christ we nothing fear,  
But fight God's Battles most courageously,  
In whom we able to do all things are:  
And as he shame endured and cross did bear,  
So Soldiers of our valiant General,  
We with undaunted resolution dare  
Oppose the World, Flesh, Sin, and Devils all:  
Whose Faith stands firm in Christ, what dread can him appall?   

14  
Though spiritual Enemies do more abound  
In number, Malice, Strength, and Policy;  
Yet by these spiritual weapons we confound  
Them all, triumphing on them valiantly:  
This spiritual strength grows in us inwardly,  
As doth the new and inward Man revive,  
Which stronger grows as our corruptions die,  
And by the Flesh's weakness most doth thrive,  
And when the Body's dead preserves our Souls alive.   

15  
Our Soul, the subject of true Fortitude,  
Not given by Nature, but infused by Grace,  
The spirit of Man it is, that doth include  
This most heroic Virtue: 'Tis not place,  
Wealth and preferment, or a noble Race,  
And Breeding, that doth raise so high the Mind,  
To count all fading Objects vain and base,  
And wholly be to heavenly things inclined,  
Whereby our strength above all earthly things we find.   

16  
True Fortitude is home e'en from above,  
And in Love's Court is of such high regard,  
That none courageous are, but they that love,  
And of their valour hope for Love's reward.  
Love conquers all: oh! What can be compared  
To mighty Acts of Love? whose jealous ire  
Consumes all that her Grace do not regard,  
Oh! what is stronger than Love's hot denre?  
None e'er without her did to noble acts aspire.   

17  
Love, Fortitude her valiant General,  
In all her spiritual Battles doth employ,  
On whom these Grace's wait, and follow all  
To fight against our spiritual Enemy,  
Long-Suffering, Patience, Magnanimity,  
Assured Faith, Hope, Constancy and Peace,  
But most of all, she loves Humility:  
For as great 〈◊〉 her glory more increase,  
So she inclines to Meekness, and true Lowliness.   

18  
What is't that I have not received (saith she?)  
All help's from God; Man's strength is weak and vain:  
If he be for us, Who can against us be?  
Oh, who can to true Fortitude attain,  
But he that from above doth it obtain?  
Boldness therefore and Intimiditie,  
Which leaves God's glory, seeking private gain,  
Is to true Fortitude an enemy,  
As well as Cowardice and Effeminitie.   

19  
For as all Cowards timorous and fain,  
Discourage Friends and hearten Enemies,  
So foolish, rash, unexpert, unacquaint  
With spiritual Battles, and the policies  
Of cruel Satan, and his complicees,  
Do desperately themselves and fellows train,  
Unarmed where Satan in close ambush l●es,  
Where some are stung, some poisoned, and some slain,  
All as his captived Slaves in bands he doth retain.   

20  
Thus those that on their own strength do rely,  
And have within themselves vain confidence,  
Proud Boasters oft Goliah-like defy  
Their Enemies: but take a fall at length.  
God only is our Rock of firm defence.  
Beastly presumption 'tis for to depend  
On flesh's arm, in things of consequence:  
But devilish madness 'tis, for to defend  
Our spiritual strength, and as our own it to commend.   

21  
This spiritual Pride of all most dangerous,  
As bodily, in them doth harbour most,  
Who are least valiant and courageous.  
Thus Braggadochio himself doth boast,  
To be fit Leader of a mighty Host;  
And Merit-mongers out of foolish Pride,  
Will merit more than their first Father lost,  
And lay up store, for many Souls beside,  
Who for their money may to heaven have entrance wide.   

22  
(No floods of tears are able to disgrace  
The resolution of brave Fortitude,  
Which like pure Diamonds adorn her face.  
And from her all hardheartedness seclude:  
Oh, may mine eyes like Fountains be endued  
With floods in War my panting Soul to cool.  
'Tis Satan's policy first to exclude  
From quenching waters the besieged Soul,  
Then burn the town with fire, when he hath stopped the Pool●.   

23  
When valiant Gideon went out to fight  
With Midian, God made a Proclamation,  
Who dreaded or did fear the Enemies might,  
Return should to their People and their Nation,  
And shall we in this spiritual dimication,  
Hope to withstand our ghostly Enemies,  
Except our Hearts be strengthened against tentation,  
To fight with Powers, Principalities,  
And by true Fortitude to tread down injuries?   

24  
Wherefore the Son of Sirach, doth compare  
The heart of Fools to an high plast'red wall,  
Which storms of wind and winter cannot bear,  
But shaking, tottering, at length doth fall;  
Imaginations vain his heart appall:  
But a wise heart, that is established  
By counsel, to a strong and stately Hall,  
With Beams and Ligaments so coupled,  
As it of Winds and Tempests never stands in dread.   

25  
As Hearts huge Horns him profit not at all,  
By reason of his faint and fearful heart;  
So Christian Armour yields defence as small,  
If diffidence our Fortitude pervert,  
And as none proudlier march than stately heart,  
In Summer fair of his prosperity,  
But if he hear a Dog, or see a Dart,  
Doth faint for fear and flieth cowardly,  
So doth the Man whom God doth Fortitude deny.   

26  
The heart of man's like Pilot in a ship,  
Whose cunning in calm weather is unseen,  
But if Winds blow, and Waves to Heaven up skip,  
And all in danger great of drowning been,  
Then both his skill and courage may be seen:  
Then though the Sails be rend and Ship be torn,  
He faints not till the wished Port he win:  
So though our Flesh here's tortured and forlorn,  
Yet by true Fortitude we to our Haven are borne.   

27  
As Branches of the Palm, the more oppressed  
With burdens, nearer Heaven themselves do raise;  
So Fortitude in valiant Christians breast,  
The more assaulted, merits greater praise:  
And as those Boughs are stronger found always,  
That are opposed to Boreas boisterous blast,  
Than those on whom the South and West wind plays,  
So that Man's mind doth stand most firm and fast,  
Who hath through greatest torments and tentations past.   

28  
Three wise men wrote: 
3. Esdr. 4.  King, Women, Wine, are strong,  
But above all, Truth bears the Victory:  
Earth great, Heaven high, Sun's course is swift and long,  
Yet Truth contains all in's imensitie.  
Earth, Heaven, Sun, all obey Truth cheerfully;  
To Truth I perfect Fortitude compare,  
Both one: most perfect in the Deity,  
As justice, Love, and other Virtues are,  
God only here to us some sparks of them doth share.   

29  
Now only of this Spark is my discourse,  
This Virtue, 
* 〈◊〉  Manliness the Grecians call;  
For they that ran not valiantly their course,  
The Heathen scarce accounted men at all:  
By Latins; Fortitudes original  
Comes from a Body strong, and valiant Mind;  
They therefore count those most heroical,  
Who most in war to valour are inclined,  
Or whom most resolute against Fortune's storms they find.   

30  
With them a Man of war was seldom found,  
Able in Peace to conquer Injury;  
The godly in examples do abound,  
Of suffering and doing valiantly.  
Let captived Lot declare how valourously,  
From mighty Kings him Abram succoured,  
Which shows his strength and magnanimity,  
But his mind's valour, when he suffered  
Cold, Famine, Banishment, his own Son slaughtered.   

31  
Most Princely jacob with God wrestled,  
And therefore better might with men prevail,  
Yet how was he by Laban injured?  
His brother Esan did his life assail,  
Yet strong in God his heart did never fail,  
Not, 
Gen. 32. 33.  when at Mahanim he met God's Host;  
And Esau, with four hundred, did he quail.  
Of Ios●ahs valour may all judah boast,  
But of them all herein may Da●id glory most.   

32  
Apocryphal are Stories, not the Facts,  
Of machabaeus and his brethren;  
Whose noble Fortitude and valiant Acts,  
Transcend the courage of all mortal Men.  
Oh! wondrous prowess which they showed then,  
For to defend their Laws and Liberty,  
Their Temples, Cities, Wives, and Children,  
From profanation by Idolatry,  
And from the bondage of an Heathen enemy.   

33  
I might of Moses, Caleb, Gedeon tell,  
jeptha, job, Samson, David's Worthies three,  
That through an Host drew Water from a Well;  
e'en millions of examples you may see  
Of Saints, which in God's Book our patterns be,  
As Children three which would endure the flame,  
Before they would commit Idolatry;  
Of all the Apostles only Paul I name,  
Whose Fortitude in God deserves eternal fame.   

34  
What? are the Servants greater than their Lord?  
No: all the strength that did in them abound,  
He of his fullness did to them afford,  
In whom all perfect Fortitude was found:  
Whom when he did converse with Men on ground,  
No Devil, Power, terror could dismay:  
And that he might, at last, Hell's powers confound,  
His Life, on cursed Cross, e'en down did lay:  
Sad Night! But lo: His rising brings a joyful Day.   

35  
Which to sweet Nectar turns our Cup of Gall:  
Lo! This is true brave Fortitude of mind,  
That as Christ cheerfully did suffer all,  
That God for our Redemption had assigned;  
So all our strength and will must be inclined,  
All crosses valiantly to suffer here,  
But where we them against God's glory find:  
For with such injuries Christ could not bear;  
And therefore Merchants did with whips from Temple scare.   

36  
What? Shall I here all Womankind exclude,  
As Subjects mean for this heroic Grace?  
No: In the mind is seat of Fortitude,  
And oft in Female breasts obtains high place,  
'Tis not proud Looks, men's Tire, stout Speech, bold Face,  
Can Women for true Fortitude commend:  
No Virtue like to Modesty doth grace  
That Sex, and best their Honour doth defend:  
In this the bravest Women always did transcend.   

37  
See fair Rebecca covered with a veil;  
judge Deborah under an Oaken tree;  
Most modest judith durst the Head assail  
Of Holofernes: H●ster next I see  
Bring Haman unto shame for Mardochee:  
Shall I name one that doth surmount them all?  
Lo, our late Queen Elizabeth was she,  
Yet was most modest, shamefaced, Virginal,  
All Female boldness Impudence, not Grace we call.   

38  
This 
* Woman-Man.  Androgune, Masculine-Foeminine,  
Sometimes of Doubtful, oft of Common Gender,  
Who turned her face where Womanhood should shine  
To bold outfacing: And her locks did tender  
Unto the 
* Cutter.  Scisers: Our Faiths great Defender,  
Because she was of Fortitude the scorn,  
And Ape of Manhood, did so reprehend her,  
As now all virtuous Ladies have her lost,  
Forgotten, and disgraced, as she were never borne.   

39  
Great Faiths Defender! who dost here defend,  
As Faith, so Valour and true Fortitude;  
Oh, were my Muse but able to commend  
Thy Princely Heart, and Minds brave magnitude,  
Wherewith th' Almighty hath thy breast endued;  
Or tell the courage of thy valiant Son  
Our Prince; which stretcheth to such amplitude,  
That had my Song with his great Praise begun,  
My Life on Earth had ended ere my Muse had done.   

40  
But we return to Fortitude within,  
By which we fight against spiritual enemies,  
World, Devil, Flesh, and our original Sin,  
Hell, Empires, Powers, Principalities,  
To our spiritual Peace all enmities:  
Against these, for our safeguard, we embrace  
All spiritual Graces, as sure remedies;  
Ah! how dare they look Satan in the face,  
That are quite destitute of all true saving Grace?   

41  
Alas! What strength have they then that depend  
Upon the Pope and his Supremacy,  
Or hope his holy Water can defend  
Them from this strong and subtle enemy:  
Saints Relics, Bulls, Beads, and such trumpery,  
Are now the only weapons they must wear;  
Their Agnus Deis do so terrify  
The Devil, and away ill spirits scare,  
For other spiritual Armour, now they need not care.   

42  
How hope they to be able to withstand  
The Serpent's malice, and the World's despite,  
Who lay by Arms, and loose and idle stand,  
Not buckeling themselves unto the fight?  
As Arms were, like apparel, for delight,  
Or for sport only, and a glittering show,  
These fainting hearts that are afraid to fight,  
Vain Fools that never yet Hell's strength did know,  
Which at the first encounter them will overthrow.   

43  
Alas! e'en too too many now a days,  
Like Gallants of our time, make goodly show  
In glittering Arms, and brag great might in Frays;  
But come where danger to their life may grow,  
They then away both Arms and Weapons throw.  
Thus they abuse the knowledge God doth lend,  
Unto their ruin and their overthrow,  
Wanting true valour Truth for to defend,  
And Christian Fortitude, to hold out to the End.   

44  
My only wish is, ever to be strong  
In God and in the power of his Might,  
Casting off all things that do not belong  
Unto the Christian Battle I must fight:  
Oh! who in wars can serve his Prince aright,  
That doth himself with World's affairs entangle?  
With spiritual Weapons we maintain this fight,  
And not with cunning at the Bar to jangle,  
We here must fight for Life, and not for profit wrangle.   

45  
I here confess mine inward strength is vain,  
Unable to withstand such enemies,  
That I to seek out of myself am fain,  
For help against Hell's powers and policies;  
So many are my known infirmities,  
I mine own strength do utterly distrust,  
Hoping thy Grace, that all our wants supplies,  
Will strengthen me against Hell, Sin, and Lust,  
Since in no finite Power, but infinite I trust.   

46  
Oh, grant me firm on thine Omnipotence,  
In crosses and afflictions to rely,  
And wholly to renounce all confidence,  
Man's strength, or hope in Princes, can supply:  
Who, under shadow of thy Wings do lie,  
No foreign Power, nor inward dread need fear,  
Thy strength is most seen in infirmity,  
In thee we able to do all things are,  
By force of thy great Might we all adventure dare.   

47  
God is my Refuge, Strength and Fortitude,  
My Rock, Shield, Buckler, and in whom I trust,  
Who hath my Foes all unto me subdued,  
Making our Enemies to lick the dust.  
Most firm defence unto the Meek and Just;  
All superstitious vanities are vain,  
Who put in God their confidence and trust,  
Firm, stable, sure, like Zion's Mount remain,  
No powers of Hell can snake where this foundation's laid.   

50  
Great is the Power wherein we do trust,  
A mighty Power and exceeding strong,  
Able to raise our Bodies from the dust,  
And to Eternity our life prolong:  
All power from God, to God all doth belong,  
Why then shouldst thou my Soul distrust or quail?  
On him rely, and none can do thee wrong:  
Thine Heart and Conscience Satan may assail,  
But by God's help, thou shalt against them all prevail.   

51  
So by this mighty Power we shall at length  
Be Victors, though Sin seem us here to foil:  
Lord, grant me this spiritual Power and Strength,  
That though my Body suffer here a while,  
And like a Coward oft doth take the foil;  
I may with courage so my Soul defend,  
No Power me of spiritual Arms despoil.  
Lord, grant I practise may, what I commend,  
So I, with praise my Book and Meditation end.   

52  
Thus as one of the Bridegroom's meanest Friends,  
I to adorn the Bride do offer here  
These Ornaments: The gift no worth commends,  
But He to whom the Widow's mite was dear,  
Because she all her substance offered there,  
Will well accept of this poor Offering,  
That when I shall at that great day appear  
Before the judge, to give my reckoning,  
This time may be allowed me for Gods honouring.   
FINIS.    

The third Book consisting of five MEDITATIONS,  

viz.  
1. Knowledge.  
2. Zeal.  
3. Temperance.  
4. Bounty, and  
5. joy..   
And The fourth Book, of 

viz.  
1. Prudence.  
2. Obedience. and  
3. Meekness.  
4. God's Word, and  
5. Prayer.    
Were Likewise intended by the Author at this time for the Press. But the ever-lamented loss of his most honoured Lord (which hath changed all his joys into Sorrows, and Songs to Lamentations) hath been the cause of deferring their publishing.   

A FUNERAL ELEGY, Consecrated to the memory of his ever-honoured Lord, JOHN KING, Late Lord Bishop of London.  
LEt others call their Muse to help them mourn,  
And books of Tragic Scenes and Stories turn:  
My Heart abundant matter shall indite,  
If but the half (I of my sorrow) write.  
Were it a private loss of mine alone,  
I could it smother with a private groan:  
But ah! I ring my Father's Fathers knell,  
The Chariot and Horsemen of Israel.  
Happy Elisha, when the fiery Horse  
And Charets thee did from thy Master force!  
Whilst he in Whirlwind up to Heaven ascends,  
His Spirit doubled down on thee descends:  
But ah! I have no Spirit but to mourn,  
And wash with tears this sacred Father's Urn,  
His 〈◊〉 is not left me to divide  
Mine Eyes from Tears, as Jordan floods were dried.  
Yet had I but his Spirit here to tell,  
How stoutly he opposed jezabel,  
And all her Baalling superstitious crew  
Of Prophets, and their Idols overthrew,  
How firmly he in his Religion stood,  
Ready till Death to seal it with his blood,  
Without least Bastard thought to change that Truth,  
Which was in him firm, rooted from his youth;  
I then might justly hope my feeble Verse  
Had done full right unto thy wronged Hearse,  
For I should muzzle those that wrong thy fame  
And die them, like their whoare, scarlet in shame,  
Should force into their face that modest blood,  
That left them, ere since they left Truth and Good.  
Yet why should I think much that Calumny,  
Labours to cloud thy Names bright memory,  
Since that Just One, thy Saviour, after Death  
Could not avoid Slanders envenomed breath?  
And if thy Lord and Master's fate were such,  
Let not thy Ashes grieve to bear as much.  
Oh sacred Spirit enclosed in frailest mould  
Of brittle Clay! when I did thee behold  
Praying Elias-like; thou couldst constrained  
The Heavens to water all the Earth with rain.  
And when thy zealous tongue touched with the flame  
Which Seraphin had from the Altar ta●ne;  
Thou like to Paul or Peter didst divine,  
Three thousand Souls converting at a time.  
When thou didst sit on justice sacred Throne,  
Thy Prudence shined like that of Solomon,  
And Samuel-like so equal didst divide,  
Thou often gav'st content to either side.  
Like Aristotle's thy School Disputations,  
Thy Speeches Tully's eloquent Orations,  
Thy Lectures all Ideas most divine,  
Where Arts like Stars in Firmament do shine.  
Did ● behold thee in thy Family,  
Thy House a Temple of the Deity.  
Thou Dauid-like didst to th' Almighty swear,  
No wicked riotous Person should come there.  
You worthy Tribe of Levi, when you want  
And find your shorn allowance all too scant,  
His 〈◊〉 which refreshed you often, bliss  
And gave you Livengs free as they were his.  
You Poor lament whom he so often fed,  
Not with his Doctrine only, but his Bread.  
And Strangers when you want; his loss lament  
Who unto you such large allowance sent.  
One and the same Rule in things Temporal,  
He did observe as in Spiritual,  
Who so on Earth doth plentifully sow,  
May well expect a like increase to mow.  
Most happy Man, if Virtue, Honour, Right,  
Or any worldly Bliss make happy wight,  
Home, and abroad honoured, beloved and feared,  
Him Grace and Learning unto all endeared.  
But oh! what Mortal stands so sure and fast,  
That here may be called happy, till his last?  
To whom the People erst Hosanna cried,  
When he in triumph doth through Zion ride,  
Ere many days was on the Cross so shaken,  
As if he feared himself of God forsaken:  
So when this Saint (like Paul the aged) sung  
To build up Zions ruins with his Tongue,  
The ravished Hearers with thy message struck,  
Sat as they had no powers, but Ear and Look,  
Both which did yield thy Worth such loud applause,  
As if an Angel's Trump had lent thee voice,  
I think their strict attention did foresee,  
They never more should hear so much from thee.  
A Swanlike Ditty, for it was his last,  
For ere the Sun had round his circuit past,  
He that for Zions building up did pray,  
Did in his own frail Temple feel decay!  
My Soul e'en trembles but thy groans to hear:  
Alas! how couldst thou them with Patience bear  
Afflictions, which would break a brazen Wall,  
And hardest Millstone grinned to powder small,  
But He in Heaven that heard thee groan and weep,  
And all thy tears did in his Bottle keep,  
When it was full, doth take of thee compassion,  
And freed thee from thy pains and bitter passion.  
e'en on that Day whereon we celebrate  
His Passion, whom thou livedst to imitate;  
Lo, God doth millions of his Angels send,  
Thy sorrows here with heavenly joys to end.  
Shall we bewail thy happy commutation,  
Now changed from Earth to heavenly Habitation?  
Where as thy joys the Angels far surpassed,  
Which never of thy Miseries did taste,  
For there thou dost that Psalm of comfort ring,  
Which none but Saints afflicted here can sing;  
That joy which never had in Heaven been known,  
But by those Saints that under crosses groan:  
That joy, which feels God comfort us again,  
After he hath us plagued on Earth with pain;  
And for a few years of adversity,  
Rewards in Heaven with joys eternity;  
Which gives for Sorrow, joy; for Labour, Rest;  
A Haven to us whom Shipwreck erst distressed:  
From Danger, Safety; Light unto the eye,  
Long blind in Dungeons obscurity.  
Life after Death doth make our lives more sweet,  
Who here Christ's plentiful afflictions meet.  
Shall have in him a plenteous consolation:  
Then let us all, that wait for like salvation,  
In Body like this Saint the dying bear  
Of's dying Lord; and let him never fear  
But his Lord's life shall be made manifest  
In Him, when He our Labour turns to Rest.  
But more: my Muse is as unfit to write  
As are my sorrows stupid to indite!  
Only, She thus the public loss bemoans,  
And what She wants in words, supplies with groans.