The right way to heauen and the true testimonie of a faithfull and loyall subiect. Compiled by Richard Vennard of Lincolnes Inne.

decorative border 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.

decorative border with royal coat of arms near top center 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. 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.

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 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.

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, 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. 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

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 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 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. 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.

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 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.

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.

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, 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 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 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 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.

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) 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.

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 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, 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 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 ye firſt yt gather more then is commanded, & in miſtruſt of Gods benefits 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.

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 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, 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.

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 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 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.

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.

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 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.

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.

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 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.