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IH̄S
R V
‘SOLE FRA LE STELLE’

Tenet Angelus Deam.

A new yeeres guift, whose good well seene,
May please the wisdome of a Queene:
True vse whereof, well weide in deede,
May stand the gracious in good steed.

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‘HONI SOIT QVI MAL Y PENSE’

THE RIGHT WAY TO HEAVEN: And the true testimonie of a faithfull and loyall subiect.

Compiled by Richard Vennard of Lincolnes Inne.

MATH. 6. First seeke the kingdome of Heauen, and all things shalbe giuen.

AT LONDON Printed by Thomas Este. 1601.

R. V.

SALVATOR MVNDI.

I IN this thy Name, my soule great comfort findes,
H Heald from hir leprous sinne by thy deere bloud:
E Eschewing that molests disturbed mindes,
S Seeking for that may doe my conscience good:
V Vouchsafe thy Nature, as thou giuest thy Name,
S Sweet Iesus, that a blessed Sauiour came.
C Come comforter, behold my soule is sad,
H Helpe with thy Mercie, that thy Hand hath made:
R Regard mee so, with hope I may be glad,
I In thy deere grace, let all my deedes be staid.
S Sonne of thy Father, such true lightning send,
T That in thy fauour Christ, our liues may end.

AMEN.

TO THE HIGH AND mightie Princis Elizabeth by the grace of God Queene of England France and Ireland, defendor of the Faith: &c. Richard Vennard of Lincolnes Inne Gent: Wisheth all happinesse in this life: And in the world to come Cele­stiall Eternitie.

MOST Renowned Soueraigne, pleaseth it your Sacred Maiestie, at the humble hands of your loiall subiect, to accept this little handfull of my harts labour, wherein my feeling of Gods mercies, my knowledge of your gracious good­nesse, and my care of my countries well doeing, haue made me take such paines, as if it may be pleasing in your sight, shall breed no little ioy to my Soule. Who kneeling at your Royall feete, doe besech the God of all Glory, to indew your Highnesse with his infi­nite blessings, and long to preserue your sacred Maiestie in all ioyfull health and prosperous life.

Your Maiesties most faith­full and loyall subiect Richard Vennard.

Laudetur Dominus in aeternum.

OH Heauenly Spirit of especiall power,
That in thy hand, thy praise of praises holdest:
And, from the top of Truthes triumphant tower,
The hidden sence, of fairest thoughts vnfoldest:
Inspire this hart, and humble soule of mine,
With some sweet sparkle of thy power deuine.
Teach me to thinck but on that onely thought,
Wherein doth liue the grace of vertues glory:
And, learne no more, then what thy truth hath taught
To those best wits, that write thy worthie storie:
Wherein is seene, in heauen and earths preseruing,
The highest point of praises praise deseruing.
Let not compare, come neere vnto none such,
Heauen bee my thought, and let the world go by:
And say withall, that say I nere so much,
All are but trifles to thy treasurie:
For all, no more, then what thy mercie giueth,
Who can behold wherein thy glory liueth?
No, I can see the shining of the Sunne,
But cannot sound the Essence of the light:
Then, of thy face, in whom that faire begunne,
How can my soule presume to haue a sight?
No, my deere God, thy glory hath a beeing,
Where Eie, nor Heart, nor Soule may haue a seeing.
And therefore Lord since such thy glory is,
As cannot bee, but of thy selfe conceiued:
And heauen nor earth, conteines that sparke of blisse,
But from thy hand of Mercy is receiued:
What spirit can hir sweetest passion raise?
Neere to the due of thy deserued praise.
Yet, since all glory doth belong to thee,
Thy name in all things must bee magnified:
And by thy Mercie thou hast made mee see,
How in my soule thou maist be glorified:
In that sweet Mercy make my Soule to know,
How best I may thy blessed glory show.
Oh glorious God, what creature can there bee?
That moues or Breathes, or growes, but shewes thy glory:
What art, or science, but doth speake of thee,
And writes the wonder of thy wisedome story:
What sound or sence, can reasons Soule refine?
But speakes in glory of thy grace deuine?
The Sunne, in brightnesse glorifies the light,
That in the beames but of thy beauty liueth:
The Moone and Starres amid the darkest night,
Shew what a light thy louing Mercy giueth:
So, Sunne and Moone and all those shining creatures,
Doe shew thy glory, in their lightsome natures.
Is not the daye a figure of perfection,
Wherin thy creatures were created first:
And Night of sinne, that with a fowle infection,
Shewes how the Soule is for hir sinnes accurst:
But night once past, the Glorious daie appeering,
Shewes sinnes forgiuen the ioy of mercies cheering.
So, Sunne and Moone, and Starres, and daie and night,
Speakes of thy glorie in their cause of beeing:
And, how they serue but in obedience right,
Vnto the grace, but of thy will agreeing:
While wisdome shewes in state of reasons storie,
They giue vs light, that wee may giue thee glory.
The Azure Skie, more cleere then Chrystalline,
Wherin the Sunne doth cast his beames abroad:
How doth it figure that faire hand of thine?
Wherein thy Mercie makes hir most aboade:
While, to the humble soules beleeuing eye,
Thy glory shines farre brighter then the Skie.
The Clowds that shed those dropps of blessed dewes,
That water the drie places of the Earth:
What droppe so small, but it thy glory shewes?
To bring a plenty where was earst a dearth:
How doe they figure faithfull sorrowes teares?
Whence sin-burnt soules the fruit of mercie beares.
The Aier, that giues each liuing creature breath,
Speakes of thy glorie in that breathing power:
And, when it leaues the creature vnto death,
It shewes thy glory, in that parting hower:
To leaue the flesh so in corruption wounded,
Till grace renue, that was in sinne confounded.
The earth, that yeelds such choice of fruits and flowers,
How doth it shew, that glorious power of thine?
When, all vnseene doe hidden lie those powers,
That Arte or Nature neuer can define:
How sweetes, and formes, and colours so should grow,
But that thy glorious will would haue it so.
And, as the spring brings forth the budding greene,
With, beauties dies for to adorne the field:
So in the winter, few or none are seene,
That can the eye contentiue pleasure yeeld:
So that the earth that neuer silence breaketh,
In hir dumb speech, yet, of thy glory speaketh.
The Sea wherein those worlds of fishes liue,
That floate and tomble in the tossing waues:
What Notice doe they of thy glory giue,
That from the Whale the little Herring saues:
And makes the Dolphin wound the Whale so sore,
As driues him from the Sea to die on shore.
What beast so great? or creeping worme so small?
what bird so high, or of so low a flight?
But, that thy name is glorified in-all,
who, hauing made them by thy heauenly might:
Preseruest them so, that all the world may see,
They haue their beeing onely but in thee.
The beast his heare, the feather of the bird,
The fishes scale, and euery tree his barke:
These for defence doth Nature all aforde,
As of thy glory, euery one a marke:
wherein thy hand of Mercy is beheld:
That doth such comfort to each creature yeeld.
Is not the Fire a figure of thy wrath?
That soone consumes the proude assault of sinne:
The aire, the pacience that thy mercie hath,
When true contrition doth remission winne:
The water, teares, that thou for sinne hast shed,
The Earth, thy death for to redeeme the dead.
Since then, aboue, and in the Elements,
Sunne, Moone, Stars, Skie, Fire, water, Earth, and Aier:
And, what may be beneath the Firmament,
Beasts, Birds, Fish, worme, scale, fether, hide, nor haier:
Nor Tree, nor Flower, nor Herbe, nor Grasse, doth grow,
But, someway doth thy glorious mercie show.
Shall wreched Man? whom God did onely make,
To his owne Image in his Mercies loue:
So far himselfe, and all his good forsake?
As, to forget so sweet a Turtle Doue:
As his deere God, that so of nothing wrought him,
And his deere Sonne, that hath so deerely bought him.
Shall Man, I say? that onely speciall Creature?
VVhom God hath made to serue his Maiestie:
In lacke of Grace, reueale so vile a Nature?
As not to seeke his Name to glorifie:
No, heauens forbid, though sinne be neuer such,
In Man should liue ingratitude so much.
No, hee whom God hath made to monarch so,
Aboue all Creatures, that doe grow or breath:
And by his wisedome makes his will to know,
The good aboue, and euill from beneath:
And how hee helps the spirit in distresse,
His glorious goodnesse cannot but confesse.
And, when hee sees with those inseeing eies,
That in the soule doe giue the spirit light:
In what the height of heauenly glory lies,
To whom all glory doth beelong of right:
His hart will write, in his worths worthy storie,
To him alone bee giuen all onely Glory.
Oh, hee that sits aboue the starry Skie,
In holy seate, of heauenly residence:
And at the twinckling of his glorious eie,
Commaunds the world to his obedience:
Leaue that fowle soule in sorrow euer friendlesse,
That doth not sound thy name in glory endlesse.
All grace, all goodnesse, wisedome, power, and peace,
All truth, true life, all bountie, mercy, loue:
These all together sing, and neuer cease,
Vnto the glory of this God aboue:
And can it bee? that Man, who sees all this,
Will not giue glory to this God of his?
No, heauens forbid, that hell should haue the power,
To spit hir poison vpon Man so much:
To make him liue to that vnhappie hower,
wherein to shew his wicked Nature such:
As to forget Gods gratious goodnesse so,
As not some way, his glorious Mercie shew.
Then set my hart among that world of soules,
That seele his blessings euery day and hower:
While truth records in hir eternall rowles,
The gracious goodnesse of his glorious power:
Sing in my Soule and neuer cease to sing,
An Halleluiah to my heauenly King.

Laus, Gloria Deo.

The high way to Heauen.

Cap. I. He that in Heauen will tast the fruits of Diuinitie: must first learne to know himselfe in the schole of Humilitie.

HVmilitie, is a vertue springing from the feare of GOD, the mother of meekenesse, and sister of Deuotion, without which no man can attaine to the knowledge and feeling of his owne miserie in Adam, & felicitie in Christ.

A Bird except hir wings be moued downwards cannot flye vp to the top of an hill: nor man, ex­cept the affectiōs of his heart, be humbled down­wards, mount vp to the Tower of diuine vnder­standing. And therefore that godly father Saint Augustine compareth Heauen to a faire stately Pal lace with a little dore, wherat no man can enter except he stoupe very low. As who should saye, God reiecteth the proud, but giueth grace to the hum­ble and lowly.

The true wisdome of a Christian, consisteth especially In his booke a­gainst the Pelag. in the knowledge of his owne imperfec­tiōs. Then are we said to be righteous (saith saint Ierome) when we acknowledge our selues to be wicked transgressors. He hath much profited in this life (saith Saint Augustine) that hath learned August. [Page] how far he is from perfection of righteousnesse. For the lesse opinion a man hath of himselfe, the more trust he hath in God: & the more he medi­tateth on the horrour of Hell, the neerer is he to the ioyes of Heauen. None more neere, then the Psal. 51. 17 humble penitent: whose heart is most deepely wounded with the grieuousnesse of sinnes: nor none so farre from true Religion as he who think­eth himselfe most perfect and very religius.

The ioyes of Heauen are prepared, not for Luke. 18. proude presumptuous Pharases (which seeme in their owne eyes to bee most iust, pure and per­fect: but for poore humble Publicans, that iustly condemne themselues, as most vyle, miserable & wretched. The sonne of man came not to call the righteous, but sinners to repentance: to seeke none, but those that acknowledge themselues to bee lost: to comfort and raise vp none with his Gospell, but those that are discomforted, and cast downe by the law: nor to annoint or heale any with his oile of gladnesse, but such broken & con­trite hearts, as for griefe of sinnes are sick and mourne in Syon.

Cap. II. Of our lothsome deformetie through Adams fall.

[Page] A Naturall man consisteth of three parts, the Spirit or im­mortall Soule, indued with reason, will, and deuine vn­derstanding: 1. Thes 5. 23. 1. Co. 2. 11 the naturall af­fections or powres of the Soule as indifferent spurs to Ro. 8. 5. 17 7. 13. 1. Pc. 2. 11 prouoke, stirre vp and pricke forward vnto vertue or vice: and the terrestriall Body, wherein Sathan, by tempting of Adam, hath Gal. 5. 1▪ 5 written the law of Sinne. All which parts of Man, at the first were in such perfect order and concord framed together, as neither the immortall Spirit did conceaue any thing, the natural powers of the soule desire any thing, nor the terrestiall body ex­ecute any thing, contrary to the will of God. All creatures vnder Heauen beeing obedient to the body of man, as the subiect to the Prince: the na­turall body obedient to the reasonable soule, as the seruant to the Maister, & the reasonable soule (with his affections) obedient to God the creator, as the childe to the father: till that cutsed Serpent, our mortall enemy, found meanes to set them at variance & discord. Since which time the nature of Man became so frayle and weake, the occasions vnto euill so many, and the illusion of Sathan so prompt & ready, that except Gods especiall grace preuent him, he is apt & prone vpon euery light occasion, to yeeld vnto sin and wickednesse, being [Page] more easely brought to conceaue an errour by one little word, then the truth by a long tale: & sooner seduced to consent vnto vice by one small example, then conuerted vnto vertue by many vehement perswasions.

Cap. III. Of the miserie of Adams posteritie, and vanitie of the world.

FOr-asmuch as of all other vi­ces, that old rooted infection of Pride, Vaineglory and Pre­sumption, is most vniuersally grafted in man: there is no­thing more necessary to sup­presse and subdue his haugh­ty affections, then continuall remembraunce what he is, from whence he came, Eccle. 7. and whether hee shall. That in calling to minde, his base mettle, his wretched condition, and mor­tall generation, he may the rather bee moued more humbly and lowly to conceiue and esteeme of himselfe.

What is Man? Telluris invtile pondus, an vnpro­fitable Man what lump of earth, like as one might say to a peece of yee, thou wast water, thou art water, and to water shalt thou bee turned againe.

[Page] So Man was earth, hee is earth, and to earth hee shall bee turned againe. Thou hast fashioned mee of mould and earth (sayth Iob) and I am be­come like dust & ashes. O homo (saith Chrisostome) Iob. Chrisost. si consider as, quid per os, quid per nares, quid per cete­ros meatus egrediatur: numquam vilius sterquilium inuenisti.

What is Man? his matter is base slime & clay, his nature, weake & feeble, his birth paine & sor­row, his life, vayne and miserable: his state, slippe­ry & vncertaine, his time short & tedious, his sins horrible & filthy, & his end grieuous & lothsome.

What is Man? A mirrour of misery: a play of fortune, and a pray of death: he is borne wee ping and wayling, to shew his wretchednesse: hee liueth laughing and toying, to beewray his folly: and dyeth sighing and sobbing, to declare his weake infirmitie.

What is Man? Apuleius a Philosopher, and scholler to Plato, describeth him in this wise: Men, Apulcius. sayth hee are liuing creatures, dwelling vpon the earth, hauing soules immortall, brutish seruile bo­dies, subiect to death: light carefull mindes, apt to errour, vaine in labours, diuers in conditions, long ere they be wise, their time but short, and during life neuer content.

What is the state of Man? Saint Barnard descri­beth Barnard. it in this manner. There commeth before thine eyes, faith he, a man, poore, naked, & misera­ble, [Page] mourning that hee is a man, blushing that he is naked, weeping for that he is a wretch, repleni­shed with misery, and fearefull for that his time is but short. A great part of his life passeth away in doing that is euill, a greater part in doing no­thing, and the greatest part in doing thinges to small purpose. And as the life of man is vaine, transitory, and miserable: euen so is the world, with all things else wherein humaine nature ta­keth pleasure and delight: as health, wealth, ho­nour, wisedome, strength, beautie, or whatso­euer.

What is the World? A vale of misery, a sincke of sinne, a mould of mischiefe, a denne of theeues, a World. Court of Sathan, a purgatory of payne, a mo­ther to the wicked, and a stepdame to the good: where the proude and vitious are daily aduanced without desert, and the humble and vertuous op­pressed without cause: the way ward and seditious befriended, and the quiet and obedient molested: the ignorant and foolish permitted to speake, and the wise and discreet put to silence, crafty dissem­blers extolled, and simple innocents despised.

What is the world? hir mirth is but sorrow, hir pleasure but payne, hir wisedome but folishnesse, and hir wealth but misery: where nothing is to bee looked for, but euen a rancke of troubles, one following in anothers necke. A great trauaile is created for all men (sayth Iesus the sonne of Sirach) Eccle. [Page] and a heauie yoke vpon all mens children: some so pinched with pouertie, and oppressed with mi­serie: some tossed and tormented with strife and contention: some tormented with sicknesse, sores and contagious diseases: that if an old man would set downe the tragedie of his life (from the day of his brith till his departure to his graue) a man would wonder that the body could suffer, and the heatt could beare so painefull and dolorous a pilgrimage. All the godly from the beeginning haue tasted the troubles of their time.

Adam, when his children did one kill another.

Abraham, when he wandred into a strāge coūtry.

Iob, when he saw the spoile, and hauocke of his goods, the destruction of his children, and his owne body tormented with botches and sores.

Ioseph, felt his part of miserie, beeing sould by his brethren, and imprisoned without cause.

Noah felt his part of miserie beeing persecuted by the wicked.

Lazarus was both sicke, sore, hungry, & thirsty.

Father Iacob complayned, that his daies were few and euill. Dauid said, hee was a worme and no man. Solomon was weary of his life, beecause all hee saw vnder the Sunne was nothing but va­nitie, miserie and vexation of minde. Father Ie­rome complayned, that Sathan sought to ouer throw him, and that his weake flesh was ready to consent

[Page] The prophet Ieremy, cursed the day of his birth.

Ionas said, it was better for him to dye then to liue. Chrisostome called the daies of his life, the daies of his sorrow. Nazianzen wept that his mo­ther had brought him forth to see such miserable daies.

Such trauayle hath God giuen vnto men vn­der the Sunne, to be exercised therein.

Cap. IIII. Of the race of mans life: And certenty of death.

AND as the daies of this our painefull pilgrimage are vaine and miserable: so are they short and tedious. The one foote no sooner on the ground, but the other is ready to step into the graue.

Man that is borne of a wo­man (saith Iob) hath but a short time to liue, and is full of miserie, hee springeth as a flower, vadeth like a shadow, and neuer continueth in one state.

The life of man is aptly compared to a vapour, to the trace of a cloude, to a ship passing ouer the waues of the Sea, tossed & beaten with tempest: to a bird that flieth in the Aire: or a shaft, that is shot at a marke, and neuer staieth till it light [Page] on the ground: Euen so man, as soone as hee is borne doth begin immediatly to draw to his end.

The godly Patriarks, who liued in the first age Certaine­ty of death of the world, saw many yeeres: yet at last they dy­ed. Death was alwaies the end of their song.

Adam liued 930. yeeres. Seth, 912. Enoch 905. Kenan 910. Mahelael, 895. Iarard, 962. Methuselah, 969. Lameth, 777. Noah, 950. and they dyed, saith the text.

Abraham, the Father of the faithfull: Dauid, a man according to Gods owne heart: Iohn Baptist, of whom our Sauiour Christ saith, there hath not ri­sen a greater among the children of women: yet they dyed.

All the Prophets, Apostles, & godly Martirs wer greatly in Gods fauour; yet they dyed. Rich and poore, wise men & fooles, learned and vnlearned, godly and vngodly: all must follow the daunce of death. Many are gone before, the rest must fol­low after. Wyse Solomon: Rich Iob: Strong Samp­son: & faire Absolon, haue trode the path of al flesh. Great Alexander cōquered the whole world: yet could finde no weapon to conquere death. The stiffest steele yeldeth to the hammer: the strongest Oke to the Axe: and the stoutest hart vnto nature.

And as death is a thing of all other most cer­taine and sure: so is the time most vncertaine and doubtfull. The Lord in his woord hath re­uealed vnto man many notable lessons, touching [Page] the knowledge of his will, yet not the day of his death, knowing that as the course of his life is the race vnto death, so is death the gate to eter­nall life.

So though our Bodies layd shalbee
to rot in loathsome graue:
Yet afterwards in glorious state
more beauty they shall haue.
When Death hath held them downe a while
anone they shall arise,
Eternally in ioy to liue
with Christ aboue the skies.

Cap. V. The defence of a Christian souldier.

FOr-asmuch as our enemyes, the children of the worlde, are more subtile, crafty, and politike in theyr generation, then the children of God, able to deceaue if it were possible, euen the very elect.

Sathan can transforme him­selfe into an Angell of light. Pharohs sorcerers Exod. [Page] could worke straunge wonders, turne a rodde to a Serpent, water into bloud, and make quicke frogs. It is written that Simon Magus could by forcery flye in the ayre, turne stones into bread, make serpents of brasse, sikles to reape come with out handes: images of stone to laugh, and dogs to sing.

And our enemyes beeing so many in number as which way so euer wee turne vs, wee bee sure to haue some of them ready to encounter vs: at our right hand the world the flesh and the diuell watch to entice vs to our vtter destruction, at our left hand Aduersitie, Pouertie, and Affliction of bo­dy is ready to cast vs downe into the dungeon of dispaire: beehinde vs our sinnes are at hand to bewray vs, within vs our owne consciences be­layeth to accuse vs: before vs are Gods iudge­ments ready to condemne vs, and hell mouth o­pen to deuour vs.

To resist these Tirannies, it standeth vs in hand to bee strongly armed with the brest plate of Equitie, the shield of vndoubted Faith in Christ, the helmet of assured Hope and Faith in Christ Iesus, alwayes ready to doe our best, and trusting in him to doe the rest.

Cap. VI. Hee that in Heauen will come to ioy with Christ, must first trauaile with patience vnder the crosse of Christ.

[Page] AS the Israelits could not come to the land of promise, but Patience. by long painefull trauaile through the wildernesse of tribulation. The law of A­dams children is to liue in la­bour, and the cursse of Eues brats to suffer affliction: yea, all mankinde doth feele the biting of the Serpent. Hee that will tast of the glory of Heauen, must first be pertaker of his cup vpon earth: he that after death will reioyce at Christ his presence, must first in his life time mourne for his absence: There is no other way left for the members, then to fol­low their head, the disciple is not aboue his mai­ster: nor the seruant aboue his Lord. Seeing the good man of the house, hath ben called Belzebub, Glutton and a companion of the wicked, how can the Seruants looke for better entertainment? All the Apostles and godly Martirs suffered with pati­ence the troubles and persecutions of their time, to obtaine the kingdome of Heauen.

Esay had his carkas cut a sunder with a wodden Prophets. saw. Amos thrust into the temples with a nayle. Daniell condemned to the Lyons. Ieremy and Steuen stoned to death. Iohn Baptist and Paul beheaded. The three Israelits (Sidrach, Misach and Abednago) committed to the flaming fire. Thomas preaching the Gospell in Iudea, was slaine with a dart. And [Page] Simon Zelotes preaching in Britaine, was there cru­cified. But these valiaunt and victorious conque­rours were well assured, that prosperitie and ad­uersity, life and death, are all Gods giftes to trye the harts of men.

Ignatius (scholler to Iohn and Bishop of Antioch) beeing condemned to dye for the Gospell, in his greatest torments, did valiauntly comfort himselfe saying, Iam incipio esse Discipulus Christi, now begin I to bee the disciple of Christ.

It is written how a certayne Pagan tormenting a Christian, asked him in disdayne, What profit hee receiued by his Christ, who answered, That I patiently doe suffer thy tiranny, and willingly pardon thee with­out reuenge. For as a noble mans seruant is knowne by his Maisters cognisaunce, so is a faithfull Chri­stian by bearing his crosse with patience.

Cap. VII. Of true Repentance with hir inseperable furniture.

REpentance is an inward sor­row Repent. & mourning of the hart and conscience for sins com­mitted: And contayneth three parts, first Contricion of hart, the second Confession of mouth, the third Reformacion of life.

[Page] Like as a man feeling his body infected, first doth acknowledge his disease: Secondly seeketh to the Phisition for remedy: Thirdly beeing cured, is carefull to keepe himselfe from future griefe by keeping good dyet.

So is it the duty of euery good Christian, fee­ling his soule infected with sinne, first by ear­nest repentaunce to acknowledge the same be­fore God: secondly by humble and deuout pray­er to seeke vnto Christ for pardon: thirdly by re­strayning of his affections, prone to euill, to keepe him from salling againe.

So when a faithfull Christian feeling his conscience burthened with sinne, doth humbly bewaile and confesse the same with teares trickling downe his cheekes, with groning and sobbing vnto God for mercie, beeing easely wonne and intreated, straite followerh pardon in Christ, comfort of con­science, and quietnesse of minde.

In such manner the Prophet Dauid confessed Kings. his sinnes to be more in number then the haires of his head. Manasses bowing the knees of his heart vnto God, confessed his faults to be more in num­ber then the sands of the Sea. Ezechiah turning his face to the wall, mourned heauely.

Mary Magdalen fell downe behinde Iesus and la­mented pitefully: Peter remembring the words of Christ after hee had forsworne him, went out and wept bitterly.

[Page] Thus whersoeuer true repentaunce goeth beefore with hir inseperable furniture (as hum­ble Confession, Faithfull prayer, and amendment of Life) the Remission of sins doth follow after. And wher thackowledging of sins leadeth not the way, there the gates of Gods mercy are alwaies shut.

Cap. VIII. Of true Fasting.

FAsting serueth to three Fasting. endes, first to mortifie and subdue the lustes of the flesh, the second to stir vp our mindes to meditation & praier, the third to be a testimony of our inward humilitie, & dutifull obe­dience to the will of God.

We ought to fast; saith Saint Ambrose, to keepe our bodies from surfeting, & our soules from sinning.

The diseases of the minde, saith Saint Ierome, are healed with praying, & the lusts of the body with fasting For euen as a wanton pampred horse doth striue to cast his rider, so doth a wanton pampred body by nature resist against vertue.

It is good to fast, saide Saint Ambrose, but bet­ter to giue Almes. When the lustes of the flesh are mortefied, our wronged brother satisfied, [Page] and our needie neighbour reliued: then God with our fast is well pleased.

Saint Augustine in his Sermon in the Wilder­nesse, saith,

The sick for lack of stomack fast,
the Poore, for want of meate:
The couetous chuffe to spare his pursse,
the Glotton, more to eate:
The Apish Ipocrite for praise,
a good man for his Soule health alwaies.

Cap. IX. A briefe exhortation to Christian Religion.

AS the wise men of the East did offer vnto Christ their Math. 2. costly presents, of Gold, Fran­kencense, and Mirh: so the most precious thing that wee can present vnto him is, the Gold of Faith & sure Hope, the Fran­kencence of Zeale and true De­uotion, and the Mirh of Vertue and Charitable liuing.

To honour him with due obedience, and de­pend wholy vpon his prouidence, ioyning al­wayes practise with knowledge, deedes with words, keeping with hearing, walking with talk­ing [Page] and expressing with professing, knowing that not the hearers of the word, but the doers therof shalbe saued.

Not euery one that cryeth Lord, Lord, shall enter into the kingdome of Heauen, but hee that doth the will of my Father which is in Heauen.

If yee vnderstand these things, saith our Sauiour, Ioh. 13 17. happy are ye, if ye doe them: blessed are they that heare the word of God and keepe it.

Hee that heareth the word willingly, vnder­standeth it rightly, beleeueth it faithfully, appli­eth it profitably, and keepeth it diligently, shall ioy with Christ assuredly And thus is Religion or godlynesse, the ground of conscience and true deuotion.

Iohn heard a voyce from Heauen saying, Bles­sed are the dead which dye in the Lord, euen so saith the spirit, that they rest from theyr labours, and their works follow them. And hee that will dye in the Lord, must first bee carefull to liue in the Lord

It is an infallible rule: Qualis vita, Finis ita, to him that liueth vertuously, God doth alwaies giue grace to die faithfully. A ioyfull death followeth a charitable life, and a happy life insueth such a death.

So he that liueth to die well, shal assuredly die to liue better: such as liue like Wolues, doe often dye like Swine. And commonly after a dissolute life (without feare of death) followeth a desperate [Page] death without hope of life. And it agreeth with all equitie right and reason, that such as in lewde behauiour haue passed their time, shall by rigour of iustice receaue their end.

Cap. X. An Exhortation to continue patient in Aduersitie.

IT is required in a true Chri­stian to bee strongly armed Aduersitie with Patience, and to abide firme and stable in time of temptation and tryall, so that neither prosperitie nor ad­uersitie, weale nor woe, life nor death, can once moue, quaile or discourage him. Worldly Riches are sub­iect to many mishaps, bodely health is taken a­way with sicknesse and by age, that daily creepeth on, Beautie is soone consumed: But a true constant minde, comforted by Gods holy spirit, no chance or misfortune can alter or quaile.

Elias in the wildernesse, Iohn Baptist in the de­sart, and Peter in prison (with the rest of the Apo­stles) whose commendacions by Christ himselfe are very great, not onely for leauing their parents, friends & country, to follow him, neither for their [Page] godly kinde of liuing, but by continuing constant vnto the end. You haue bidden with mee, sayth our Sauiour Christ, in my temptation, and I will giue you a kingdome. Be faithfull saith our Saui­our to the end, & I will giue you a crowne of life.

He that ouer-commeth shall possesse all things, and I will bee his God, and hee shall be my Sonne, and shall eate of the tree of life, but he that taketh the plough in hand and looketh backe, is vnmeet for the kingdome of Heauen.

Not euery one that worketh in the vineyard, but he that coutinueth till night, hath the pennie not euery one that fighteth, but hee that getteth the victory, hath the crowne of triumph: not euery one that beginneth well & doth good for a time, but he that endureth to the end shalbe saued.

Happy and blessed is hee whom the father of mercy indueth with his interior grace, so to work, runne, and perseuer, as in the end he may say with the Apostle, I haue fought a good fight, and got the vic­tory: I haue finished my course and woone the price: Christ is to mee life, and death to mee aduantage.

Cap. XI. A comfortable consolation to the faithfull children of Christ.

[Page] PLuck vp thy hart & reioyce, little poore dispised flock, for the Lorde hath heard the voice of thy weeping, whose will and pleasure is to giue thee a kingdome; Great are the troubles of the Righteous, but the Lord is the defender of the righteous cause, & wildeliuer them out of all. Euen as a Father pittyeth his owne sonne, so is our God mercifull vnto them that feare him. I haue beene young, and now am olde, saith Dauid, yet saw I neuer the righteous forsaken, nor his chil­dren begge their breade. Rather then Elias shall perish for soode, God will prepare the Ra­uens to seede him. Rather then Sampson shall de­cay for drincke, God will bring water out of an Asses law to refresh him. Rather then Israell shall sterue, the Lord will raine Manna from Heauen: & rather then his people shall faint with thirst, the Lord will turne a great Rocke into a mightie foun­taine. Yea rather then harmeshal come to any one of his chosen, he wil set his Angels to preserue thē

The mountaines shall moue & the hils shall fall downe, but my louing kindnesse shall neuer bee remoued not fall away from my elect, faith the Lord: whom the Lord loueth he chasteneth, & yet delighteth in him, as a Father in his sonne, because thou wast beloued of God (saith the Angell to Tobi­as) [Page] it was necessary that temptation shold try thee.

Like the heards man, when any of his flock is vn­ruly & straieth from his fellowes, sendeth forth his dog not of malice, to hurt or deuoure him, but of loue to saue & reforme him▪ euen so our sauiour Christ (being our heauenly shepheard, when his sheepe goeth astray & offend him: he sendeth out his dog of tribulation, not of enuie to destroy or harme them, but of fauour to correct and amend them.

Euen as Moses by striking the hard stonie rocke with his rod brought forth plentie of water, euen so God by striking the hard stony hart of man with affliction bringeth sorth teares of contrition.

And as in the goldsmithes forge, the gold is fi­ned, & the coales burned: so in the forge of temp­tation & trouble, the faithfull are tryed, whilst the wicked are hardned & consumed yea, euen as the seede that is cast vpon the land, vnlesse it endure the coldnes of raine, frost & snow, can bring forth no fruite, no more can a man, vnlesse hee beare the crosse of Christ by tribulation and aduersitie, bring forth true fruits of the Gospell.

Cap. XII. Of the ioyfull state of Gods children, after the last Iudgeent.

[Page] AS the world had a beginning so shal it haue an ending. The Heauens shall passe away in maner of a tempest (saith the Apostle) the element also shall melt with heate, & the earth shalbe consumed with fire, but the Lord will create new, and the former shall not be remembred.

And as we are now clothed with the image of A­dams corruptible body, subiect to death & misery, so shall we then bee clothed with the image of Christs glorious body, changed into perfection and sinceritie.

When Christ shall appeare, saith the Apostle, we shalbe like vnto him, & see him as he is, & though wee shall not then, as now, bee maintained with earthly or elementall foode, but as the Angells of Heauen, yet our bodies of the same humane na­ture, shape and fashion, of flesh & bones with all parts and members of a man, as in this lise, not altered in substance, but changed in property. Be­hold my hands and my feete (saith our sauiour to his disciples) for it is euen I my selfe, handle mee and see, for a spirit hath not flesh and bones as ye see mee haue.

And as we shalbe new men, so shall we haue new sences, to vnderstand things, not as they seeme. but as they are in deed, & behold the diuine Maiestie [Page] of God, face to face: the fruition of whose glori­ous presence, as the originall fountaine from whence all wisedome, gladnesse, ioy, vertue and true felicitie proceede, shall so rauish, content and satisfie euery member, power and sence of both bodie and minde, with such full perfection of pleasure and delight, as neither eye hath seene, eare hath heard, tongue can expresse, nor any hart of man imagine, in comparison wherof all the desired and gladsome pleasures of this world are but fayned shewes and darke shadowes.

And as our sauiour Christ laid aside part of the Maiestie, tooke vpon him the forme of a seruant, & hauing performed due obedience & subiectiō, vnto his father is now aduanced to the highest dominion, and crowned with honor & glory, so that all knees shall bow vnto him. So after the last day when he hath performed the office of a Medi­tor, he shall yeeld vp into the hands of his Father, both the kingdome, name and crowne of glory, that God may bee all in all, to whose heauenly mansion the God of all glory bring vs for his Sonne Christ his sake.

AMEN.

A most godly and com­fortable Praier, in time of Aduersitie.

O Eternall and most louing Father, thou GOD of mer­cie & iudgement, to whom all things in Heauen & earth doe bow & obey, at the con­tinuance of whose glorious Maiestie the wohle world doth tremble & quake, who hath fashioned Man of slime and earth, couered him in his mothers womb, and deliuered him from death and hell. To thee our heauenly Fa­ther, I humbly bow the knees of myne heart, be­seeching thy Fatherly goodnesse in Iesus Christ to heare mee, poore wretched childe of Adam, begotten and borne in sinne, disquieted with troubles, wrapt in aduersitie, and oppressed with miserie yet by thy secret purpose pertaine to thy kingdome. A Sheep of thy fold by election and calling, though vnrulie: A seruant of thy house­hold, by obedience & dutie, though vnprofitable: A sonne of thy famely by adoption and grace, though vnworthie.

I will call mine owne waies to remembrance, [Page] confesse mine iniquities against my selfe, & powre out my complaint beefore thee. Giue eare to my praier O Lord, consider my distresse, and pardon the voice of my humble desires let the words of my mouth, and the meditations of my hart, be al­waies acceptable in thy sight, O Lord my strength and my reedemer. I haue sinned grieuously, O mer­cifull God, against heauen and before thee, & now Ioh. 13 17. in the vexation of my [...]pirit, & the anguish of my soule remembring thy fatherly kindnesse toward penitent sinners: I appeale to thy eternall mercie, acknow [...]edge my wickednesse, and lament my grieuous offences.

My hart is broken with sorrowes, my life wax­en olde with heauinesse, & my yeeres with mour­ning. How long wilt thou be angry with thy ser­uant O Lord? how long shall I seeke counsaile in my soule, and be so vexed in my spirit? how long shall I poore sorrowfull wretch, bee tossed with these troublesome floods of mortaletie, bewailing the tediousnesse of this my irkesome pilgrimage?

The infant ouercommeth his mother with cry­ing, the childe his father with weeping, and the seruant his maister with submission, and wilt thou be no more intreated o Lord? wher are thy tender mercies which haue beene euer of old? our fathers hoped in thee and were deliuered, they put their trust in thee an I were not confounded.

Thou art the Father of the fatherlesse, and the [Page] helper of the friendles: thou hast alwaies hard the humble desires of the poore, and thou preparest their hartes to call vpon thee, and thine eares har­ken therevnto: thou deliuerest them from wrong, and right deere is their blood in thy sight.

Why art thou so full of heauinesse then, O my soule? and why art thou so disquieted within me? O put thy trust in God, for I will yet giue him thanks, which is the helpe of my countenaunce, and my God, yea though hee kill mee, yet will I trust in him: I will sing vnto the Lord so long as I liue, and will praise my God so long as I haue any being.

He hath chastened and corrected mee, but not giuen me ouer vnto death: and therefore my hart daunceth sor ioy: my flesh shall rest in hope, and in my song will I praise him. I will honor him with due obedience, serue him with feare, and reioyce vnto him with reuerence.

Rebuke me not in thine anger O Lord, neither doe thou chasten mee in thy heauie displeasure: forsake me not in mine old age, when my strength faileth me: but comfort my heauinesse, pittie my misery, and relieue my necessitie.

Clense mee from my secret faults, and pardon the sinnes of my youth. Graunt mee a new hart, a new minde, a new spirit, and a new life: and I wil offer vnto thee the sacrifice of thanksgiuing, and reioyce in my saluation, O thou most highest.

An Exhortacion to continew all Subiects in their dew obedience, together with the reward of a faithful subiect to his Prince.

To the Reuerend Lo. Bishops and the Clergie.

FOR-asmuch as your ecclesi­asticall office is giuen you from God, as the next prin­cipall members (vnder the head) to gouerne the Com­mon wealth of this misticall bodie: and that there is re­quired at your hands an ex­traordinarie dutie touching the function of the Soule. Let mee entreate you to be as vigilant as the fiue wise Virgins, hauing Oyle alwaies in your Lamps, against the Bridegrome comes forth of his chamber. Your office is the Soule of the Lai­tie, the heart of gouernement, & the verie Epito­me of all obedience. From you as the Moone bo­roweth hir light of the Sunne, all inferiour Mini­sters take their order of perfection. Let then your doctrine be pure & stedfast like Moyses bush, that alwaies burned but neuer cousumed: your prea­ching in season, and out of season, and your con­uersation as spotlesse as the sacrifice of Turtles. You best know what plentie of Manna hath rained in Israel, & how many Homers ful euery man ought to gather: Be not any of you y e first y t gather more then is commanded, & in mistrust of Gods bene­fits [Page] infect the whole land with the vice of Auarice.

You ought rather to be like Pellicans in the wil­dernesse, who in tender loue, peck the blood from their breast to feed their yong ones. You see with your visible eies how wonderfull almightie God, hath alwaies preserued the Queenes Maiestie, from the snares of hir manifold enemies.

And in you pr [...]ncipally lies the sacrifice of thancks giuing, it is you that ought to daunce before the tabernacle, & to goe with the people to the Arke Num. 17. 8 of couenant: that your righteousnesse may bud like Arons rod. It is you that ought to flie foorth from this tossed Arke, & like the Doue, bring the Oliue braunch of peace in your mouthes, & tell Gen. 8. 11. the people, that if they returne, God wilbe their God, and send a truce to their distressed soules by you his ambassadors.

Flie not to Tharsis, when you are sent to Niniue, least deuouring distruction attend you: nor with the Man of God goe not out of the way, least a Lion teare you in peeces. But still be conuersant with the Lord, that your saces may shine with Exo. 34. 30 Moses, when he came from the Mount, and bring the image of Gods glory to the people in your foreheads: you must beare, with Aron, the brest­plate of iudgement vpon your harts. There must Exo. 38. 30 be grauen vpon your forefronts, Holinesse to the Exo. 35 36 Lord, and your soundes must be heard when you goe into the holy places before him.

[Page] So shall yee stand like mount Synay, neuer to be remoued: and your golden candlesticke shine in the Temple of the Lord. Remember the charge your maister Christ gaue to his seruant Peter, bind­ing him three times, aboue all things by his fer­uent loue, and the deere affection he bare to his Maister to feede his sheep: to bee with Paul, the faithfull Ambassadors of Iesus Christ, as though God did beseech you through vs: we pray you in Christs steed, that ye be reconciled to God. With Paul like 2. Cor. 5. 2. wife to be an example of life & doctrine, as in these words: And follow hard toward the mark, for the Phil. 3. 14. price of the high calling of God in Christ Iesus. Let vs therefore, as many as be perfect, be thus mind­ded, if ye be otherwise, God shall reueale, euen the same vnto you.

Yee are, most Reuerent, the salt of the earth, Mat▪ 15. 13 which wanting sauour, is to be troden vnder foot: ye are the light of the world, a citie that is set on a hill cannot bee hid, let your light therefore shine, that they that see your good workes, may glorifie your father which is in Heauen.

Thus vnworthie to counsaile so graue aduise­ments, as if the body should instruct the Soule, I onely like a trauailer in his pilgrimage, seeing a King goe out of his way, tell him there is a better, a more perfect and a straighter: So referring you to your Masters reward, who hates a hidden ta­lent, I beseech that God, who guideth Israell by day Exo. 13 21 [Page] in a piller of clowde, & by night in a piller of fire, to direct your earthly bodies & spirituall soules to his seruice.

Amen.

To the true Nobilitie of this Realme.

TO ye, Right Honorable, that are the props & supporters of a kingdome, that like Atlas should beare the waight of Heauen on your shoulders, giue me leaue to stretch forth the Artires of my hart, & as in a tempestious time, in peace vnite you together like one body, obedient to one principall head. In that worthie member, the Hart, the monarch seate of our Microcosmos, should be your residence, with in whose center as in a Princes Court, are diuers re­ceptacles for you to inhabit in. Then as branches extending from the lofty Ceder, being fed by one roote, doe notwithstanding cherish one another with their naturall sap. So like the true stocke of Nobilitie, discended from your worthie ancestors, be you combined in a coniunction of vnsepera­ble aide, that the body of the tree, may be comfor­ted in so happy an issue, & in the proudest blast of conspiracy, keepe you stil vnremouable. Be ye like faithfull Mardocheus, spotles in your waies, when Esser. traitors like proud Haman shall perish in their own complets. For if yee please to peruse our Histories, [Page] both ecclesiasticall and prophane, yee shall finde, that neuer traitor to his natiue Prince, but had his reward threefold return'd into his wicked bosom. And though it hath pleased God, sometime to suf­fer them (the cause best knowne to his sacred plea­sure) to bring to passe their hatefull purposes: yet as a woe pronounced to them by whom such e­uils come, their mischiefe hath not past without greater mischiefe reguerdond. There is none of your Honorable societie, but knowes that treason is the deuider and seperater of all good things, & a fatall disioyner of perfection, bringing with it ruine, and the mercilesse substitutes of war: where on the contrary, obedience is the sinowes of the state, & glewes the harts of Nobilitie together, like one indiuisible substance. And as the seauen leane Kine in Pharaohs dreame, deuoured the seauen fat, Gene. 41. 4 yet themselues not the fatter: so stands it with treason, like a cormerant, it deuoures all: yet is it felfe the better by nothing. What greater pa­terne of miserie can ther be, then a kingdome de­uided in it selfe, it is like the dangerous Eclipse of the Sun: nay like the vnnaturall seperation of Hea­uen, that brings all danger and distruction. No plague of Egipt comparable to that miserie, for ci­uile discention is the gate to let in ruine, and for­raine inuasiō: it is like a wedge of iron, that entring into an Oke, disseuers both sides in seuerall pee­ces, & makes them both fit for the fire.

[Page] The florishing state of Rome was deuoured by that Monster, and all tranquilitie swallowed at a bit by that hedius Leuiathan. It is like the blinde Mole, that louing still to bee mischieuously labouring, tosseth vp hir owne destruction.

Let then, Right Honorable, that acceptable sa­crifice of your harts be offred to our gratious So­ueraigne, which far exceeds the externall offices of fained affection, who with an eye of vigilance, will, no doubt, regard your vertues: and like the cheerefull comfort of the Sunne, with hir blessed countenance, make your yong blossomes come to pleasant fruit, and bring the fruit by comfortable warmth to full maturetie.

By this meanes, shall your Phenix liue still & you be made most happie in hir fresh renuing. God so direct your harts to worke in you vnfained loy­altie to hir sacred Maiestie, and deadly hatred to selfe deuouring treason:

Amen.

To the Ciuile Maiestrates, the Lord Maior and the Shrifes of London: and other inferiour off [...]cers.

THe naturall care that your loyalties haue euer borne to your Soue­raigne, since your first florishing time, both in peace and war, hath in ages past (as deedes worth regi­string) beene recorded: yet it hath bene manifest [Page] when Princes, that heeretofore haue grouerned, haue held the raines with a more seuere hand, then in our time (God be thanked) yet yee haue without repining willingly sustained, as giuing place to time, to fortune, or both.

And as in all dangerous Commotions, you haue made apparant your forward loues and loyalties, to hir Maiestie & your natiue countrie, so it cannot be doubted but your vigilant care, confirmed in perfect resolution, like the helping hands of a distressed body, will in all loue, when occasion shall serue, minister, as to your selues, the faithfull assistance of all your powre. Wherein you shall finde our Soueraigne, like a carefull Mother with Hester, be ready to offer hir selfe for hir people, & with Iudith, to dread no daunger to preserue hir owne nation.

I know it is yet extant in your memories, how carefull shee hath beene to send comfort to for­reine distressed Christians, & with the help of God, hath deliuered them, where otherwise, like a flock of Lambes, not able to defend themselues, their throtes had line open to a heard of sauage Wolues.

How much more then, hir highnesse shewing such compassion to strangers, will she haue especi­all regard of hir naturall people, and in most es­peciall to you that are, by often apprelation, tried to be of hir most faithfull, loiall & deerest subiects.

The tirants Nero, Dioclesian, and Phalaris, who [Page] most bloodely diued into the bowells of their friends and subiects, being Heathen, were obeied both in loue & feare, though their tiranny exten­ded to all licentious & vnciuile proceeding. How much more then ought ye, hauing a most Christian Prince to gouerne yee, that tenders the pricking of your finger, as a wound neere hir owne heart, to prosecute hir Princely affectiō with pure integritie. I vrge not this, as though your loues were doubt­ed, or held in the suspence of vnequal ballance, but as remembring you of that which cannot be to of­ten mentioned, considering the danger of disloial seducers, that thinck to bribe the faithfull harts of hir Highnes louing subiects (as the Diuell that so­weth darnel amongst the best wheat) with their fals shewes & deceitfull practises: or like the Crocodile in Nilus, that weeps like a child, till she alure some passengers, & then appearing in the nature of hir ougly shape, extends hir hunger bitten paunch, & presently deuours. Of such pestiferous natures are all glozing siccophants that guild their pretences (to keepe the counterfait vnspied) with such false suggestions, carrying no shew of reason or truth▪ but like the Diuells that entred into the heard of Swine, when they cannot haue liberty or licence to do one mischiefe, couet to enter into another, so their mallice may be set on work. But to withstand such, I know both your ciuile pollicie is able, and your well instructed mindes very willing.

[Page] Heerein ye ought the rather to be throughly confirmed, seeing how God hath from the begin­ning of hir Maiesties reigne, defended hir in all maner of enuious assaults, and layed their owne euill, vpon the wickednesse of their owne heads. And hir Maiestie is throughly perswaded of your fidelitie, and sound incorruptible loue to hir Crowne & dignitie: & that you will hereafter be chary to discouer to hir, if need shalbe (as god for­bid) any mischief lurking like the poison of Aspis, vnder their lips, then others shold by wise pollicie inkindled by hir tender loue, bring the same to e­uident light. And as in a late proclamaciō she pro­mised in the cōtinuance of your dutiful & seruent affectiō, ye shal finde hir more careful of your wel­fare, then hir owne; more desirous of your preser­uacion thē hir owne: & that no perticuler hurt or discōtēt shalbe wrōgfully imposed vpon you: but she in hir princely nature wilbe redy in persō both to heare it & to right it. I know that in some for­reine coūtries (yet in Christendom) they can scarce sustain their bodis with such meat & drink as they like, yet is necessary for thē, & with such other things as the nature of man requires, but as yoked with a domestical seruiletie, they are cōstrained to pay tribute for the vse of them, & giue double, both for their appetite & sustenance. God forbid (as thāks be to God it is not) that the subiects of England should be oppressed with such tedious clogges.

[Page] This as one feruent in affection, aduising (wher I know notwithstanding, there is a setled vnitie of loue) euen as you hope to haue your soules lift vp on high, and your coffers enriched on earth: as yee looke to haue your warehouses filled with Gods blessings, to haue your wine good, and your oyle fat: so once againe I stir you vp, like a flame that is quickned with blowing, to loue God, obey your Prince, and be carefull for your country, so shall hir proudest enemie die at your feete, and ye bee made worthie instruments (like a tower of Marble) to defend hir sacred Maiestie, whom God continue long in all ioy full health and pros­porous life:

Amen.

To the true and faithfull priuate subiect.

AND now beloued countri­men to you in generall, that carry with you the full cur­rant of affection, the swiftest streame of deepe guiding loue, not to bee reuerted or turned backe by the vehe­ment opposition of my re­sisting winde.

To you, as to tbe open marke, wherto my hart leauells hir pretended aime (being the vpshot of mine exhortacion) I send this louing and friend­ly [Page] counsell. Like to a strong Cittie fenced about with impregnable walls: so ought you to be in time of domestical rebellion or forreine inuasion. For you are the main battaile, the strength & trust of your coūtry: & to you belōg a chief trust in this required preseruation. Euen as hir highnesse may wel be compared to the apple of our eye, of which naturally (by reason it is tender vnto vs) we haue a diligent care: so ought you to ioyne your whole body of defence, both armes, legs, feete, and hart, to protect hir royall person, without secret grudg­ing, priuate muttering, or vnnaturall controuersie.

You ought to be like stedfast Rocks in the Sea, readie to front euery storme, and to withstand (without remouing) the most bitter blast, that ei­ther winter or foule weather affords.

I know my most louing countrymen, that you well perceiue the Princely care of hir Maiestie towards you hir louing subiects, & the honoura­ble disposition & noble industrie of hir vigilent counsell. Of which Honourable society, although now vntimely decessed, I cannot but call to minde that Right Honorable and most worthely to bee remembred, the late Lord Burgley, and Lord high Treasurer of England. Whose fame may not bee sealed vp with the leaden hand of Obliuion, who whilest he liued shewed himselfe one of the most faithfull, carefull, and wise councellours that euer liued in any kingdome of Christendome.

[Page] He was the Beacon that discouered forrein mal­lice, and home-bred mischiefe, the neuer fayling watch-tower of the common-wealth, the hart of lustice, bearing vp the ballance of weightie causes with an euen hand, and cutting downe with the sharp sword of preuencion the children of rebelli­on at home, & the enuious intencion of the Ene­mie abroad. For causes in common triall, I call heauen to witnes, I speake but what I know, as he was Iudicial, wary & circūspect, so was he vpright, discreet, and pittifull, not leaning to any side ei­ther for fauour or gift, but with an impartiall eye iudging all things according to the equitie of the cause. Would many brāches like to that tree from whence it sprang might from that stocke spread their vertue, in this hir Maiesties garden of happie gouernment.

In which ranke of true Nobilitie, diligent watch-men, and graue Councellers, I may not omit that Right Honorable and milde condici­oned Lord the Earle of Nottingham, whose true loyaltie to hir Maiestie, neuer spotted with the least mistrust, may keepe euen wing with the rest of that Honorable societie, whose true shew of a vertuous and noble minde, is daily made appa­rant by his exceeding bountie towards the poore and needie. The fruit whereof is Eternall saluaci­on.

[Page] And that Reuerent and carefull Gentleman, Sir Iohn Popham Knight, Lord chiefe Iustice of England, being another of the body of the Counsell, whose Honorable forwardnesse, with great discreation hath ben often proued in your Maiesties serious af­faires (as in calming the Realme with quiet, that hath ben hertofore tempestuously troubled with blody murtherers & felonious robbers: but now, God be thanked, by his diligent & wise gouernment well reformed, whose exceeding loue to his Prince & country, hath ben often made apparant by his la­borious indeuours.

To conclude, I beeseech God in his infinite mercy, stirre vp in you deere affecting loue to hir Maiestie, who for the comfort of his chosen, and maintenance of his truth, hath defended hir high­nes this 44 yeers, our most merciful gouernes: Mer­cie hath alwaies sitten at hir Maiesties right hand, & houered about hir like a continual handmaid. Mer­cie is the wedding ring, that like an vnspotted Vir­gin hath married hir to our Sauiour Christ: & setled hir Highnes, the faithful president of his true Church, wherin long may hir Maiestie continue many hap­pie & peacefull daies, to the great glory of God, & to the exceeding comfort of all vs hir faithfull & louing subiects.

Amen.

What a faithfull subiect is.

A Good Subiect, next to the Diademe that adornes a Prin­ces head, is the chiefest orna­mēt that decores his dignity. He is as the preciòus Balme that anoints his browes: and is neerer to his hart, then his Scepter to his right hand: as sweet in his nosthrills as the groues of Gylead: and more precious in his sight, then Solomons Iuo­rie throne couered with purest gold.

His hart is clothed with peace, like Mount O­liuet, and his eyes as harmelesse as the sight of a Doue. His tongue sounds like the Harp of Dauid: and his lips deliuer the happinesse of loyaltie: his eares are the portalls that receiue vnderstanding, & all perfection from thence is conducted to the hart: His hands are readie to fight the battailes of the Lord: & his feete (shunning the steps of blod) are bent alwaies to walke in the pathes of inno­cencie. Thus excellent in the sight of his Prince, shines a faithfull subiect, more gorgeous then the Ephod of Aron: and more sumptuous then Solo­mon in all his Royaltie. Who so is this to his Prince & countrie, the Lord will prosper him, and hee shalbe blessed in an euerlasting generacion: And for one of these benefits hee receiues on earth, he shall haue a million in Heauen. For one [Page] of those perfections he pertakes off in this world, nombers aboue nomber, shall attend him in the world to come. And his Prince shall thus pray for him and blesse him, as Solomon did his sub­iects. And the King turned his face and blessed all the Congregacion of Israell, and said: Blessed bee the Lord God of Israell, who spake with his mouth to Dauid my Father: and hath with his hand fulfilled it.

And though my selfe may say with Isaie, I am a worme and no man: yet (I speake it in despite of vaineglorie) I would with all my hart as an Isaac in the hands of Abraham, serue as a sacrifice, to doe my Prince & country good. For surely hee cannot bee a true seruitour of God, that is not a faithfull subiect to his Prince. Neither would I iudge any felicitie in this world answerable to that, if once my soule might bee imployed to please my Prince, and benefit my countrie.

For all the offices of humanity depend onely vpon those principall performances, for I know by that meanes ther comes a blessing from a far, a reward full of ioy, which none els are worthy to obtaine: which reward I hartely pray the great rewarder of all, to send to the true, loyall, and faithfull sub­iect, and so with one voice proceeding from one vnitie of hart, let vs all say faithfully, God saue the Queene.

Amen.

E
E EXceedings made the Miracle of Nature,
L Loue ioin'd with life, to frame a blessed creature:
I Ioie in each part, where wisdome hath expressed,
Z Zeale in the hart, to make the spirit blessed:
A A work of worth, well worthie admiration,
B Beyond the Mount of Mans imagination:
E Esteem'd more worth, then any worldly wonder,
T That by desert, puts all earths praises vnder:
H Heau'ns blesse the work, wherin such wonder dwel­leth
A As, all worlds wonder, in such worth excelleth.
R
R RAre is the substance of this worthie sence,
E Expressing all in onely Excellence:
G Giu'ne by the heauens vnto the world a blessing,
I In Fames reporting, and in Truthes confessing:
N Neere are such notes, vnto an Angells Nature,
A As makes a Queene a Goddesse, of a creature.

The Miracle of Nature.

AMong the wonders of this Age of ours,
That Eare hath heard, or Eie hath euerseene:
Vpon the toppe of Honours highest towers,
The glorious notes of our most gracious Queene:
Through all the world, all worthely confessed,
Shew, neuer Kingdome in a Queene so blessed.
First, for hir Birth, the daughter of a King,
And such a King, as peerelesse in his praise:
A blessed sprig, from such a stocke to spring,
As doth increase the honour of his daies:
And, in hir selfe, in more then worlds perfection,
The Art of Nature by the heauens direction.
For Beautie, but behold hir blessed Eie,
Where faire DIANA puts foule VENVS downe:
For Wisedome, in true sacred Maiestie,
The worthie head of an Imperiall Crowne:
For Mercy, who so perfectlie diuine?
For Grace, who doth not to hir Grace resigne?
For bountie, note hir Liberalitie,
To maintaine Right, and to relieue the wrong:
For Vertue, what true vertuous Qualitie?
But may bee sung in hir true praises song?
For Learning, where more in a Princesse seene?
For Language, there was neuer such a QVEENE.
For Constancy, who so immutable?
Whose loue to God, no Diuell can remoue:
For gracious speach, what Prince so affable?
To winne the hart of euery worthy loue:
For Zeale, the tryall of religious truth,
For Patience, read the troubles of hir youth.
Whose minde of truer Magnanimitie?
In daungers to disdaine the thought of feare?
whose hart more necre vnto Diuinitie?
with Patience Care, all discontents to beare:
whose Soule more full infused with Gods Spirit,
Through all the world that doth such wonder merit.
With all these blessings, from the highest Blisse,
Hir Care to keepe hir kingdome still in peace:
Shewes that hir minde is hardly led amisse,
That doth such glory to hir Crowne encrease:
That Fame doth sound, in hir best pleasing breath,
But onely Englands QVEENE ELIZABETH.
Since then that God doth with that Grace inspire hir,
That shewes hir blessed in the heauens aboue:
And all the Princes of the world admire hir,
For all the wonders worthy honors loue:
Why should this Earth liue euer to forget hir?
But in the Soule of loues Remembraunce set hir.
They that haue liu'd, could say while they did liue,
Subiects are blest in such a Souereigne:
They that now liue, may well like witnesse giue,
A gratious QVEENE doth make a glorious Reigne:
They that heereafter liue hir Grace to see,
May say on Earth, not such a Queene as shee.
How hath shee kept hir Court in comlinesse?
Hir State, in state, of gracious Maiestie?
Hir Peeres in loue, hir Church in Godlinesse?
Hir lawes in strength, hir Lords in vnitie?
Hir Peoples awe, in Loues perswasion?
Hir Land, in Peace without Inuasion?
Doth shee giue hearing vnto graue aduise?
Great is hir wisedome so to guide hir will:
Sounds shee the depth of good, or ill deuise?
Blest bee the Care, of such a Princely skill:
Leaues shee the worst? and onely takes the best?
Blest bee hir choice, so bee shee euer Blest.
How hath shee sought to beate offences downe?
With kinde Corrections, not with Crueltie?
How hath shee kept the honour of hir Crowne?
With Loue and Mercy, not with Tiranny:
How hath shee liude, that all the world may know,
Was neuer Queene, whose loue did gouerue so.
VVhat Neighbour people hath hir land relieued?
Who driuen from home, make heere their safe aboad:
And, with hir will, what people haue ben grieued?
Except they be the Enemies of God:
Within hir Lande how soone all tumults cease?
VVhile loue, and Mercy breede continuall peace.
To speake of such particularities,
As in exceedings, doe set downe hir name:
Which all, and some are singularities,
That make true Nusique, for the Trompe of fame:
Is meete for some heaues Muses to endite,
While Angels pens are fittest for to wtite.
But, as an Eie, that all farre of beholdeth,
An Excellence it can not comprehend:
Yet, what Conceit, in secret sence vnfoldeth,
It hath a Will in wonder to Commend:
Yet, when it speakes, it wincketh at the light,
As though to weake, to speake of such a sight.
So, my poore Spirit, whose harts humble Eie,
Sees by the light, that it hath power to see:
A world of worth, in wonder all so high,
As shewes, what worth aboue worlds vvonders bee:
In hir due praises can set downe so little,
As to hir Title, all is but a tittle.
Yet, though mine Eie can touch nor Sunne nor Moone,
Shall I not praise the cleerenesse of the Skie?
And, though my Morning bee an after Noone,
Shall I still sleepe, as though I had no Eie?
No, giue mee leaue to say the Sunne is bright,
Although mine Eies but dimly see the light.
And, though my knowledge be but Ignorance,
Compard to that, hir praise should Comprehend:
And, such a Muse, as would hir pen aduance,
To write hir worth, should but hir will attend:
Yet, let mee say to them that can say more,
England had neuer such a QVEENE before.
Who would but note this foure and forty yeeres,
how Mercies Iustice hath hir Scepter swayed:
Of which no Prince, nor Emperour, that heares,
But, is with wonder of hir worth dismaide:
Woul say in Soule, on earth was neuer seene,
Kingdome so gouernd by a VIRGIN QVEENE.
Now, for hir Counsaile, all admire those wits,
That with such wisedome doe aduise hir will:
And, in hir will, thinck what true wisedome sits,
That is the ground worke of their gratious skill:
And say, that God, that Land a blessing giues,
Where such a Queene, and such a Counsaile liues.
Some Male-contented Malecondition'd mindes,
Where priuate grudge regards no publique good:
Mistaking Reason in malitious kindes,
Like Serpents hatcht of an vnkindely brood:
In hate may blot, that better loue commends,
But such ill Spirits, God send speedy ends.
I pray for few, I hope for none at all,
Indifference speakes so truely in hir praise:
That, while cold feares vnchristian harts apall,
Faith findes in hir the Phaenix of our daies:
While humble loue in loyall harts doth pray,
That shee may liue vntill the latter day.
Now, for hir Treasure, how shee doth bestow,
hir blessed Talent, in hir Crownes behoue:
May witnesse well, that God himselfe doth show,
Shee is the faire deere daughter of his loue:
Whom his high hand hath ouer men so placed,
And so aboue both men and women graced.
What Noble spirit, hath true honour proued?
But, hir sweet Eie hath graciously regarded:
What vertuous spirit but hir hart hath loued,
And to the due of best desart Rewarded:
For Princely kindnesse, to hir humble friends,
Fame sounds hir point, in praise that neuer ends.
What should I need to walke my wits about?
A world of wonder, where there is no truth:
When Truth it selfe, doth bring these wonders out,
Both in hir Princely Peereles Age and Youth:
Where olde, and young, may all and onely see,
How blest a Kingdome in a Queene may be.
I make no Care of fictions, nor of fables,
Minerua faire, and Pallas were but fained:
But, Truth may write in hir memoriall table,
That, such a Queene in England neuer raigned:
As makes all Poets idlie spend their breath,
That name a Queene, but in ELIZABETH.
I cannot chuse but wonder at those wits,
That haue imployed their pennes in Poetrie:
In whose deepe braines, that best inuention sits,
That lookes at honour with a heauenly eie:
That some, or all in all their songs and laies,
Haue not Contended for Elizas praise.
But, it may bee, they found their wits to weake,
To equall will, in writing of their wonder:
Yet such as could of Earths chiefe praises speake,
Might say hir praise, puts all Earths praises vnder:
And say no more, then all the world may see,
If Angell woman, on the Earth tis shee.
Some out of French, Italian, Dutch, or Spanish,
Doe draw discourses of most worthie Creatures:
But let those Fictions, all like fables vanish,
To shew the notes, of all those gratious natures:
I goe no further, then our Soueraigne Queene,
Where all in one, and one in all is seene.
For Vertues Grace, beeholde hir Virgin traine,
Where faire demeanours, put foule humours downe:
For Maiestie, what Monarch doth retaine?
So graue a Counsaile to a Gratious Crowne:
And for attendaunce, let▪loues Muses sing,
A Virgin Queene, deserues a seruant King.
For, truely sound each point of such perfection,
As makes a Kingdome blessed in a Queene:
And let but Truth confesse without exception,
The sacred worth, in hir true wisedome seene:
And Englands hart may haue iust cause to say,
Blest bee hir Birth, and Coronation day.
A louely Day, faire may it euer last,
A Sunne-shine Day, whose beames are heauenly bright:
Cleere may they shine, and neuer ouercast,
With any Clowde, that may obscure the light:
That, in hir height of Brigtnesse not declining,
England may ioy to see hir euer shining.
Oh, could I flie with such an Eagles vvings,
As, could be soaring in the Sunnie light:
Or, could I heere but what that Angell sings,
That neuer Poet had the power to vvrite:
Then should my spirit and my penne not cease,
To vvrite hir praise, that now must hold my peace.
And onely praie, that hee that sits on high,
And holds the hand of mercies maiestie:
Our gracious God, that shee maie neuer die,
But in the life of loues eternitie:
Liue from the blot of fowle obliuions penne,
All faithfull harts in England, saie Amen.
FINIS.

A faithfull Subiects prayer.

O Glorious God and onely King of Kings,
Whose holie eie both heauen & earth beholdeth
And from whose Mercie all and onely springs,
The fayrest life that faithfull loue vnfoldeth:
Mine humble spirit I beseech thee raise,
To giue thy glory, all eternall praise.
O gratious God among the many graces,
Wherein thy Mercie hath this Iland blest:
In whom the height of all our happie cases,
Vnder thine onely holy hand doth rest:
For our sweet, gratious, vertuous Soueraigne Queene:
Let our harts humble thanckfulnesse be seene.
Blesse hir O Lord with Nestors happie daies,
Health, wealth and peace and euerlasting pleasure:
Let Vertues loue, resound hir worthie praise,
And thy true wisedome be hir spirits treasure:
Hir greatest hopes vpon thy graces grounded,
Hir state preserued, and hir foes confounded.
Preserue oh Lord hir faithfull Counsellors,
Hir Loyall subiects, and hir true attendants:
Hir vertuous Lawiers, valiant Souldiers,
And let thine Angels be hir loues defendants:
Hir state of blisse bee Englands blessed storie,
And giue hir Soule a Crowne of endlesse glorie.

Amen.

R. V.

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