â—o traÌ„sgres theÌ„ a They that favor sin are aâ— worthye of death as they that coÌ„mit the sin Rom 1.31 The way by precepts is obscure long but by exampleâ— shoâ—te plaine Senec. b Princes and Priests ought to be the Exchequers of Gods inestimable Graces c Good works ar much more perswasiue to good life theÌ„ good wordes d Good life is the effect and glory of the church militaÌ„t of the good Pastors thereof Blessed is the Prince Priest whose liues serue for vnwriâ—en law Mâ—s-goveâ—nment â—or the most parte iâ— cauâ—e of rebellion an aâ—gument of the goodnes of ours WilliaÌ„ Duke of Normandy Others harme teach vs to shuÌ„ what caused them Brittanâ— Saxon Dane It is a glorious matter to coÌ„quer but a much more glorious to vse the Conquest well The way to establish a state purchased with the sword A consequent of removing great ones in a newe-conquered kingdome 20 And odde descentes of Kings and Queens since the conquest As this of this Conqueror France Our glory shame Avaâ—ice and Pride the perverters of Peace It is meer madnes to trust the Crown in their handes that long to put it on their owne heads Rich 1. taken prisoner in Austria The sincerest minds may be teÌ„pted aboue their strength by the glitering glosse of a crown lying within reach The Pope interdicted the land By poison as some saie Edward 1. All kings that thought so thrivâ—d the better * WaÌ„ ScotlaÌ„d That which is gotâ—eÌ„ with the Sword must so bee mainetained which little instrument can remooue Obstacâ—es bee they never so gâ—eat or keep them downe that wold rise without permission To rule is as much as to amend that which is amisse or awry b A Prince once in obloquie doe hee wel or ill al is ill taken of his subiects Tacitus Hist. Simil. Claw-backs and Sinn-soothers d The more wealth the more woo if evil imployed Edward 3. The divine Vengeance sleepes not though it wincks Richard of Burdeux One evil corrupteth another and evill put to evill is cause of mutuall destructioÌ„ h God executes his owne iustice by the iniustïce of others i Present pleasures take away the thought of future paine Henry 4. k A Kinge should be able to councell as chiefe councellor and direct as chiefe Captaine Henry 5. l Vengeance attends the 3. and 4 generation of mercilesse maÌ„quellers Henry 6. Rich. Duke of York claimed the crowne in Parliament * No king iâ— but halfe onâ—â— The fruites springing froÌ„ the powâ—e of ParliameÌ„ts to make Kings in England * Germanicus because one or two in the Army had only a purpose to salute him by the name of Emperor was never wel brooked til by his own death he had paide the price of other meÌ„s rashnes Tac Hist. * No wisdome prevailes against Gods decree Edward 4. a The effects of civil warre for looke how much Peace is betâ—er then warr so mâ—ch is â—orraine invasion better then civill dissention b Civill warre tenâ—es to the preiudice of the yet vnborne c Kings houses yeeld many such Vermine d For a poore and hungry Army cannot observe military disciplin Casiodorus e Ambition vpon the least opportunitie setts vpoÌ„ what so ere hinders hir rising f More coÌ„mon weales are ruined for want of good obayers theÌ„ good commanders g Iealousy is glued to loue and to a Crowne h Birth Bequest Laws of God Nature Nations and ReasoÌ„ togeather with all kingly worthines makes good our now kings possession i Neerenesse of blood doth oft put hartes furthest a sunder in Kâ—ngdomes cases k The Lawe it selfe will rather admitt a mischiefe theÌ„ an inconvenience l He alwaies shal be suspected hated of the Prince in possession whoÌ„ men doe account worthy or like to be Prince in succession Tacitus Hist. The Valor fierce courage of the great Cousin displeaseth the iealous Soveraigne Tacit. m All crafty Achitophell-like councels are in showe pleasant in execution hard and in event deadly dangerous n A BaÌ„kerours peace is in civill discord his discord is in peace o Gods Iudgments are inscrutable but none vniust p Iustice equal in quality quantity for Henry 6. and his Sonne were murdered c. q Man ought not to vse maÌ„ prodigally Seneca Richard 3. r Vnder this King to do ill wasâ— not alwaies safeâ— alwaies vnsafe to doe well as Tacitus reports of Neros raigne Princes that tyrannously governe their people haue greater cause to feare good men then theÌ„ that bee evill They which coÌ„teÌ„n peace and covet honour doe lose both peace honor A good cause in publike war like the Cape Bone spei coÌ„ducts to the laÌ„d of triumph Hen. 7. A good prince makâ— war that hee may haue peace and endures labor in hope of rest Salust Eccles. 5 8â— * Where God is praised meÌ„s endevors are blessed * Two things doe establish the Throns of kings prudeÌ„ce pietie the one aâ—earing in their Actions the other in their manners 1. King 3.12 Homer faineth all the Gods to sleep except Iupiter implying ther by the care of a good King for his subiectâ— Princes ought to measure their Actions by the standerd of their Laws as this did Hen. 8. His sword was so successefull as made his neighbours glad of his friendship feareful of his indignation Mercie may haue her excesse in humaÌ„ things Clemency is most daungerous where wheÌ„ soft quiet dealing draweth on more evil then severityâ— * Forrain CoÌ„questes were costly in achiving costly in holding oft no lesse costly then dishonoâ—rable in forgoing * In liberal larges to his friends servants Our Kinges might haue had a double intrest in their subiectes The hearts of Kings are in his hands that disposeth all things to effect his inevitable decrees Beheaded him He knew it was not the speach of a wise man to say who woulde haue thought it Edw. 6. Simil. a For private good b Disorder mother of Confusion c Sedition the plague of perverâ—nesse d Fortune ofteÌ„ reserveth tâ— the hardest chanceâ— them whoÌ„ she advaÌ„ceth to the greatest dignity The fortunate cannot doe ill iâ— they would He is made wise too late that is made wisâ— by his owne hâ—rme and irrecovâ—rable lâ—sâ—e f Dâ—pâ—â—t from thâ—â—e enemies and bewâ—re of thy fâ—iendes Eccle. 6.13 g Frailty is ful of falshood h There is nothing more profitable to mortall men then distrust Euripides i They that stand with all worldes will stand with no world if the world stand not with theÌ„ Queen Mary k Love covers the multitude oâ— sins in our neighboure what should it doe theÌ„ in our Soveraignes that haue more meanes inducemeÌ„ts to sin theÌ„ private peâ—sons l Queene Elizabeth m All that vnderstand the worth of blessed Peace will say Amen to a praier for Peace God will rather heare the Orisons of theÌ„ that pray for Peace theÌ„ the TruÌ„pets that proclaime warres n So often wee play with Gods
Purse or Parts or all the Bodie quight VVhere 's no Foe to oppunge what conquest iâ—t But where be many great Ones there to fight And with a Kingly courage them resist O such an one is a true Martialist How easie this is sedd who doth not see How Arte may picture Vertue all perceaue But to inspire hir with vitalitee This none but onely Gods haue powr to geue From whom alone shee doth her life receaue O deere Liege that I could as faine I would Make Vertue lively then by thy good leave Thou should'st not leave me wretch sith then I could Leaue all the World to serue thee as I should Then would I with a never vvearied Eye Help thee to watch from wolues thy Flocke to keepe Thy Flocke is great and Wolues may lurckiâ—g lye In each darke Corner to devoure thy Sheepe But blest were he that would could dive deepe Into th' Abissâ— of ev'ry darke device While thou gav'st Nature necessarie sleepe To feele their Snares to catch Lures t' intice So make them knowne that would thee preiudice Diue diue to Hell blacke Hels inhabitants Children of darkenesse that envie our light Albion's no place for such blacke Miscreants For God and Man there with not for you fight Then doe your selues ensconse in endlesse night There stand vpon your guard guarded with â—iends â— That guard grieue you both at once with spight There shall yee feele smart of Gods fingers ends Sith divine Iustice deeper nere descends Deere Loue sweet Lord goodnes-surmounting God How stands this Land oblig'd vnto thy loue This little-great Land or great-little Clod Thou more regard'st it seemes theÌ„ heav'n aboue For there thou plaguedst sinne as Angels proue Bâ—t though this Isle doth flote on seas of sinne Thou mou'd with loue froÌ„ it dost plagues remoue As if against the streame thou wouldst it winne To perfect goodnesse and to rest therein O bow our Harts of steele make them well bent That they may through thy hart shoot shâ—fâ—s of loue And wound the same with loue most violent But what neede that sith now the same we proue But yet sith thou such shooting dost approue And by thy lawes alone its lawfull game Let aâ—l the shafts of our indevors roue At thy harts whitest loue sith in the same Consists our game grace glory ioy and fame Gaine for all 's gain'd in thy all-giving loue Grace for Gods loue is mans extreamest grace Glorie for thou do'st glorifie thy loue Ioy sith they needs must ioy whom ioies embrace And â—ame for Fame ensues the loue of Grace All these winne we if we thy loue doe win Then should we draw our Soules out of sins Case And be'ng well bent shoote loue-shafts at the Piâ— Of thy deere loue which lies thine hart within Orecome vs Lord in kindnesse let thy grace Ever triumph ore our vngrac'ousnesse So wee le triumph in that gracious disgrace Giving all glorie to thy graciousnesse And loue and feare thy dread almightynesse Let not these Blessings greater make thy Curse Against our inbred base vngratefulnesse O let not thy grace make vs worse and worse But to be gracious let it vs enforce These super-supererogating Workes Proceeding from thy sup'rinducing loue Might make vs though farre worse then Iewes or Turkes To entertaine them as thou do'st approue And giue thy loue no cause ours to reprooue Since borne I was I saw but sinne abound And thy grace ore abounding which might moue A senslesse stone to sincke in Teares profound Flowing from highest loue in Teares ydrownd Thou deal'st not thus with the adiacent Lands Although perhaps they haue provokt thee lesse Captivitie hath oft bound them in Bands And the Destroiers Sword hath had egresse Through all the Members of them more and lesse Which did not cut but eate flesh greedy sword Nor shed but was made drunke with blouds excesse But to out land alone thou do'st afford Peace Plentie Freedome Health Wealth and thy Word Yet from him sitting on the kingly Throne Vnto the Slaue that at the Hand-mill grindesâ— Others by civill Sword haue beene orethrone And Masacres of Bodies and of Mindes Haue beene performed in all hellâ—sh kindes Vpon their Walles were Woes and Wellawaies Breath'd out with grones like hollow-voiced windes Their streetes with shrikes through soddaine stabs dismaiâ—s By Nights did eccho and did ring by Daies While stormes of rage did bloudy billowes raise The venerable Lore that Time and Artâ— Exchequer'd had in one Head rarely wrought Was let-out by a Dagger or a Dart As good for nothing but to bring to nought Vertue was held a Rebell and still sought But to be slaine and so by Death embrac'd Vice was secur'd by that which Vice had wrought By Vertues helpe by Vice now quite defac'dâ— So all but Vice then dide or were disgrac'd And heerewith keene-cheek'd Famine made away Through their best Citties bowels so to bring Their Bellies and their Backes to kisse and plaie So to beguile the smart of famishing Which in the hollowes of the Hart did sting Dogs Câ—ts Mice Rats stale Carion and Horse-dung Wherewith perchance they humane-flesh did minge These did they eate they were so hunger-stunge Nay dide for want of these through famine longe Thinke what it is to Sowe and not to Reape Or what to haue what others haue in hold That haue no hold yet all away doth sweepe And so by spoile of all liue vncontrold What t is to haue a Wife yet haue thy wife To haue no powre to doe as thy wife should But to avoide the Ravishers rude knife Cannot avoide the losse of more then life O could a Man behold at one aspect The many Hels attending Civill-warre He would suppose no doubt by the effect Hell had broke loose and tane Earth prisoner And vsd it worser then worst Hell by farre For if the God of Heav'n a Realme would damme Aboue the Earth he neede but let it iarre Within it selfe and then no Hellish flame Can so torment with anguish as the same Diffring in nothing but in Time and Place Saue that the Sunnes light makes the griefe the more For it giues light to see the hidious case Of all when all are almost drown'd in Gore That like a Deluge oreflowes Sea and Shore VVhich if it might be felt and not be seene Sâ—nse would suppose the same to be lesse sore For Sight the Senses Soveraigne would weene That that is still vnfelt that is vnseene And but that Woes are priviledg'd from iest I well might say and yet but iest in sho That this damnation Divels more detest Then the perdition in the Hell belo For there their vtmost miseries they kno And well they wot if they as these should iarre Their kingdome like these should to ruine goe So they much more then Hell feare civill-warre â— Because a kingdome it doth more then marre The Night that Nature hath ordain'd for rest Then yeâ—lds no rest yet
loue him not for he did vs make But for his goodnesse onely and alone And loue al goodnesse for and in that One A father loues his sonne not in regard Of any gaine but for he is his owne Nor should a Sonne his Sire loue for reward But for he is his Sire in Nature dear'd For if we loue ought for the good we have From it we loue our selves more then the same Or loue it for our selves our selues to save From want of that which from it to vs came So such loue is selfe-loue which Love doth blame But we must loue the Lord of Love for love Nay though he hate vs we must love his name Sith to make man Loue onely did him move But to loue him againe for Mannes behove If then we weigh by vvhat degrees wee mount To him from vvhom our soules did first descend We finde that as through loue which doth surmouÌ„t They came from him so to him they ascende The selfe-same way as to their proper end For comming from him they must know him needs Aud knowing him they needes must to him tend But so they cannot but by loues good deedes For what is not of loue from sinne proceedes The order then of the degrees to loue Is first vvee at things corporall beginne For our birth to that Steppe vs streight doth moue Vnto our outward senses then wee rinne To Fancie next and so wee never linne Till through Reas'n Iudgement Contemplation VVe come to loue and so wee rest therein But to descend by the selfe same gradation And there to rest descendeth to damnation For to dismount from true loues loftie pitch Loue of the High'st so lowe as to selfe-loue Is Sow-like to lie mired in the ditch Of lowest Hell where we all Sorowes proue And cannot for our soules from thence remoue Without kinde heav'nly loues all-helping hand Which onely and alone hath powre to moue Our Mindes from Earth vnto the Livings Land And breake the linckes of selfe-loues mortall Band. Loue makes an Vnion of Diversitie If then wee loue God hee and wee are One One although diverse through true amitie VVee loue him and our selues for him alone So may we loue our selues as wee loue none Likenesse breedes loue which makes him loue vs so Who made vs to his Image and his Sonne Assum'd our shape which makes his loue the mo Then by like reason wee should loue him to The more his Image is renew'd in vs The more he loues vs and wee loue the more Then to deforme the same 's most odious And he detesteth vs alone therefore VVhich makes vs likewise loath him and his loâ—e All which proceedes from dissimilitude For God and Beliall are foes evermore Then sith wee are with his faire Forme indu'd Let it by vs bee euermore renew'd For Beauty is an vrgent cause of Loue If so wee should embrace the fairest Faire With loue that should be farre all loue aboue Yea die for loue that Loue might life repaire And glorifie the same as Beauties Heire See wee an hue that mortall beauty staines As doth the Sunne the Moone by his repaire This sov'raigne Beauty all the glorie gaines Sith but a sparke thereof the same sustaines Then Beauty blush to glorie in thy Blaze And much more blush to blaze thy glorie vaine With coulors fresh to make fraile eies to gaze And such as cannot iudge of coulors faine No coulor hast thou so thy selfe to staine The best is too too bad and bad 's the Best That without coulor doe their face ingraine In earnest such I thinke doe loue to Iest As Chaucer but my Muse will owe the rest But outward beauty loue procures because It argues th' inward beauty of the Minde For goodnes is th' effect Beauty the Cause And both togither commonly we finde For Nature both togither stil doth binde A good Complexions disposition Is for the most part vertuously inclinde But VVeomens beauty by permission Being often tempted breedes suspition For hardly is that kept that many craues And chastitie with beautie 's stil at strife For much more beautiful are Frailties slaues TheÌ„ for the most part they of vertuous life And aske a man that hath a beautious wife How much he fears the fowle fal of his faire Because that nothing in the world 's more rife Then at faire beauties byding mens repaire And where they hauÌ„t they do not stil repaire But this by accident is rather thus Then any waie to beauty naturall For it by Nature is most vertuous Sith Tempers good to Ill are seldome thrall For bodies meerely are Organicall Wheron the mind doth play al parts in one If then they be in tune most cordiall Their motioÌ„s must be needs sith there is none That moues theÌ„ but the minde or God alone But for that beauty stil alures the eie The â—ie the hart the hart the soule Sp'rite Of those that on the same do chance to pry Because it doth beheau'n them with delight This makes them instantly the same incite To yeeld to loue or lust and their desire Then being subiect thus to restlesse fight It oft enflames and is ensâ—am'd with fire That Flesh and Sprite makes but one flame intire How many may wee see distracted quight Or pyning liue or rather dy with paine Yea some to spill themselues with all despight For others beautie which they cannot gaine If beauty then so ore fraile sense doth raigne Sense being subiect to her sov'raigntie Doth sue and serue her favour to obtaine VVith most impetuous importunitie Till shee as subiect to her Subiect lie And never times except the times of old For whose corruption al the world was drown'd But these curst times of ours durst be so bold To make it common with estates renown'd To couâ—t bright beauty match'd as t' were vnbound Call yee it Courtshippe cal it what yee please Though it be in request it was not found In chaster times â—or oft it doth disease The head with swellings which nought can appease Mee thinkes I see as I haue often seene A well-made Male as male-content to stand In silke or silver clad right well-beseene VVringing a match'd faire Female by the hand VVhil'st in her eare he lets her vnderstand How much shee ought to loue him â—or his loue Meane while hard by stands Patience the Husband And lets Temptation his weake vessell proue VVhich in his sight her vnseene Spright doth moue It s prettie pastime so to passe the time It savoures of good breeding and good VVitt The Howres are made more pleasant by this Chime Who would not stil to here the same stil sitt Although a man transformed were by it O t is a iolly matter to give eare Nay to give leaue to Musicke in her fitt He is a Beast that wil not then forbeare Though he thereby be made a Beast to beare Foure kinds of
which VVitt wel applies Then he that hath but Tongues though all that are And not the wisdomes which those Tongues cōprise May amongst fooles be held a Doctor rare But with the wise al Tongue and nothing spare Giue me the Man that knowes more then a Man Yet thinkes he knoweth no more then a Beast Giue me him quoth I where is he and who can Give me that Gifte sith such are al diceast Or if they bee not to be found at least Sage Socrates is deade and with him gon His Pupills that knew more then al the rest Yet thought they knew farre lesse then ev'ry one But now al seeme to know yet know doth none O! had a man al learning in his braine And were to heare or see the wondrous VVritt Of some deepe Doctors he should track them plaine From place to place where they haue borrowed it And nought their owne perhaps but what 's vnfitt Yet as if all were theirs they are admir'd As if their Sculls ensconst al skill and VVitt Or with some sacred furie were inspir'd When as God wott their VVitt is al-bemir'd Yet all take on as if all were their owne So t is all thinke or few know otherwise Which few perhaps as well as they haue stolne Borrow'd I would say but yet they are wise Not to detect each others pilferies The greatest skill these present times affoord Is others sayings cleanely to comprise In ours so that it be not word for word Which wit with moderne wisedome doth accorde But say a Man knew al that Man can know Yet doth the Divell know more then that Man What cause of pride then can it be to show Lesse knowledge and more pride then dam'd Sathan Who hath obseru'd all since the VVorld began Nor doe the Elementes repugnance marre His wits for he of Aire consists and can Command the same But in Man so they warre That he is taken Follies Prisoner Who knowes nought in the Cause but in th' effect The Divels knowledge to the cause extends Who enters Natures Brest and doth select All secrets of the same to secret endes For he th' Abysse of Causes darke descendes And with his Owles-eies that see best in darke Those Causes to the Causer comprehendes And how they are togither linckt doth marke Yet is lesse prowde of this then some meane Clarke Yet he can wonders worke amusing all For having view'd the forces of all thinges VVhether celestiall or terrestriall And with most curious search their true workings Their forces he with sleight togither brings And actiue to their passiue powres doth binde Yea one another so togither minges That it brings foorth by sympathie of kinde VVonders surmounting all conceite of minde No one excels him but that Three in One In wondrous workes which may amaze the wise But that same onely-wise Trin-vnion Workes Miracles wherein all wonder lies For Miracles aboue all VVonders rise Sith they are truely supernaturall But VVonders he to Natures Secrets ties Then wonders simplie are but naturall But Miracles meere Metaphysicall But be it that some Begger can extract By distillation or some other meane The Quintessence of any thing That Acte Suffiseth him to be as prowde as meane And though the starueling be as lewd as leane Yet thinkes he Kings should feede and make him fat Nay doe him homage O base Thing vncleane Canst thou for this thinke thou deservest that Or can a skill so base thee so inflate What Brest coulde bound thy Heart then if thou couldst Make the Elixer which so many marre It 's past most probable◠that then thou wouldst Seeke to be Deifide or els turne starre That Dull-heades might adore thee from afarre It is a skill indeede of rich esteeme And worthy of the rar'st Philosopher But could one doe the same as many seeme Yet no great wise one he himselfe should deeme For al his wits to this should be restrain'd Sith to worke wonders the whole man requires And though at length perhaps he it attain'd Yet should he bee to seeke that VVit desires In other matters then these feates by fires Sage Salomon whose wisedome wonder wan Knew al in all which all in one admires Yet knew that all was vaine and he a man Vainer then Vanitie that nothing can Our knowledge is so slender and so fraile That the least pride cannot depend thereon Pride breaks our Cōnings necke which oft doth faile To hold aright the nature of one Stone Much lesse to know the kindes of ev'ry one Compare the All we know with the least part Of that we know not wee shall see alone That God is wise And men are voide of Art And blinde in wit and will in Minde and Hart. Be he a Pleader and a wordie Man Whose VVinde the true Elixer is for it The Aire to Aurum transmute lightly can If once he gets a name for law-ful wit Hee thinkes high pride for him alone is fit Convoies of Angels then must help the most Vnto his speech for he makes benefit Of ev'ry word for not one shal be lost Or if it be the next shall quit that cost Vp goe his Babell-Towres of Pompe and Pride That to the High'st he may next neighbour be No neighbour neeres him his grounds are so wide Then not a Nod without a treble fee An Angell though most bright he cannot see And yet to know the Law is but to know How Men should liue and without Law agree Which Reason to the simplest Soule doth show Then pride is farre too high for skill so low But though the Lawyer liues by others losse And hath no place in Platoes Common-weale Yet if he will not crosse Law for the crosse That no Man hates but all doe loue to feele Hee 's worthy of the Crosse sweete Comforts Seale For Lawyers ought like Lawes to make Men good And who are in the wronge or Right reveale Then are they worthy of al liuelyhood That make men liue in perfect Brotherhood But that a Petti-fogging prating patch That gropes the Law for nothing but for Galles Should be so prowde as if he had no match For tossing Lawes as they were Tennis Bals This vexeth God and Good-men at the Galles Yet such there are too many such there are Who are the Seedes-men of Litigious Bralls And are so prowde that by the Lawes they dare Contend with Crassus though they nought cāspare I graunt the Law to bee an holy thing Worthy of reverence and all regard But the abuse of Law and so of King By such as will abuse both for reward Is dam'd hard tearme yet that course is more hard Can such finde patrones such course to protect They can and doe but would they might be barr'd From Barres or that ore Barres they might be peckt El◠at Barres with as hard a doome be checkt Hinc ille Lachrymae ô griefe of griefes My Muse be
mute defile not thine owne Nest O let the longest Largs be shortest Briefes In this discordant Note and turne the VVrest So that this Note by thee bee nere exprest Canst thou my Muse canst thou my cruel Muse Make Men the Muses Minions detest Forbeare forbeare thy Soules loue to abuse Or touch that tenderly which thou dost vse I st possible a Poet should bee proude That for the most part is past passing poore That can paint Vice with without a Cloude And be'ng most vgly make her vgly more Can he be proude only proude therfore It cannot be in sense and Poets are Sense-masters subtilized by their Lore Yet t is too true that scarse one Poet rare Is free frō Pride though Back be leane as bare I cannot but confesse the Skill's divine For holy Raptures must the Head entrance Before the Hand can draw one lasting Line That can the glory of the Muse advance And sacred Furies with the thoughts must dance To leade them Measures of a stately kinde Or iocond Gigges Then if Pride with them prance Shee wil be foremost then shame comes behinde Both which disgrace the motions of the minde Wilt thou be lofty Muse then scale the Mount Where Ioues high Alter stands and on the same Offer thou lowly that which doth surmount The reach of Vulgars in no vulgar Flame There sacrifize to Ioue thy fairest fame In lowest depth of high'st humilitie Humility that can advance thy name To highest height of immortalitie Embosom'd by diuinest Dëitie Art great with yonge with numbers infinite The least of which hath pow'r to peirce the Skie Yet lowly be that the wombe of thy VVitt That rare Conception may yeeld readilie Their mother so to glad and glorifie Thou art from Heav'n my Muse thē be thou such As Heau'nly be ful of humilitie Is thy skill much be meeke then more thē much For Pride's most dam'd that heav'nly thinges doth touch Plunge thee ore head and eares in Helicon Dyue to the Bottome of that famous Fludd Although it were as deepe as Acheron Thēce make thy fame vp-dive although withstood With weeds of Ignorance Envies Mudd But though thy fame faire Sol should equalize For height and glorie yet let al thy good Consist in that If thou woul'st thou could'st rise But lou'st bum-basted mountings to dispise Yet let me giue this Caesar but his due Caesar of speech that monarchizeth Eares Sweete Poesie that can al Soules subdue To Passions causing ioy or forcing Teares And to it selfe each glorious sp'rite endeeres It is a speech of most maiestike state As by a wel-pen'd Poëm wel appeeres Thē Prose more cleanely coucht dilicate And if wel done shal liue a longer Date For it doth flow more fluent frō the Tonge In which respect it wel may tearmed be Having a Cadence musicall among A speech melodious ful of harmonee Or Eare-enchanting matchlesse melodee Succinct it is and easier to retaine Sith with our sp'rits it better doth agree Then that which tedious ambage doth containe Albe't the VVitt therein did more then raigne It s deckt with Coulors fresh and figures fine Which doth the Iudgment ay inveagle so Making the Eare to it of force incline That Iudgment often doth her selfe forgoe And like VVaxe bends Opinion to and fro In Prose the speech is not so voluble Because the Tongue in numbers doth not flo Ne yet the accent halfe so tunable Then to our spirites much lesse sutable And for it s ofter vs'd it cloies the Eare Be'ng not contriv'd with Measures musicall And not alow'd that beauty Verse doth beare Nor yet the Cadence so harmonicall Much lesse the relish so Angelicall It s not adorn'd with choise of such sweete VVordes VVords that haue pow'r to sweeten bitter'st Gall Nor licence't that fine Phrase Arte Verse affords Which makes huge Depthes oft times of shallow Foorde◠◠Therfore the Poets from the VVorlds first Age As best persuaders whose sweete Eloquence They playing best partes on this Earthly Stage Was the first retorick borne of Sapience That glorie giues to VVisedomes influence Herehence it came that divine Oracles Apollos speech of highest excellence Were stil exprest in measur'd Syllables The voice of VVisdomes truest Vocables In which respect t' was meet'st to make Records Of memorable Accidents of Time Of Princes liues and actions of great Lordes Which Poets first did Chronicle in Rime And farre aboue Chronography did clyme For they were first of al that did observe Though Poets now are neither flush nor Prime The workes of Nature for Mans vse to serve But now gainst Nature their works make thē sterve They searcht the causes of things generable VVith their effects and distinct properties And made them by their skill demonstrable Mounting from thence vnto the loftie skies To note their motions and what in them lies They first did finde the Heav'ns plurality And how they did each other so comprise That in their motion they made melody Caus'd by their closnesse and obduracy Yea sought to finde each substance seperate And in their search they were most curious Of divine Essenses to know the state VVhich having found◠were most laborious Them to expresse in Poems precious They were therefore the first Astronomers◠That travell'd through the Heau'ns from house to house First Metaphisicks and Philosophers Vnfolding Heav'n Earth Sun Moone Starre◠Thus much for Poets and sweete Poesie In whose praise never can be said too much Yet Pride their praise may blemish vtterly For she defiles like pitch what she doth tuch And maks both heau'n earth at it to grutch For no Perfection can be toucht with pride But it wil looke as if it vvere not such Deform'd in fauour which none can abide For Grace is base being thus double dide But that which grates my Galle and mads my Muse Is ah that ever such iust cause should Bee To see a Player at the put-downe stewes Put vp his Peacockes Taile for al to see And for his hellish voice as prowde as hee What Peacocke art thou prowd Wherfore because Thou Parrat-like canst speake what is taught thee A Poet must teach thee from clause to clause Or thou wilt breake Pronunciations Lawes Lies al thy vertue in thy Tongue stil taught And yet art prowd alas poore skum of pride Peacocke looke to thy legs and be not haught No patience can least pride in thee abide Looke not vpon thy Legs from side to side To make thee prowder though in Buskine fine Or silke in graine the same be beautifide For Painters though they haue no skil divine Can make as faire a legge or limbe as thine Good God! that euer pride should stoope so low That is by nature so exceeding hie Base pride didst thou thy selfe or others know Wouldst thou in harts of Apish Actors lie That for a Cue wil sel their Qualitie Yet they through thy
good hart will haue consideration of his meate diet Eccl. 30.25 Eccl. 10.17 Note Simil. a Corne. Psal. 144. 13 Pro. 27. 26. The person that is ful despiseth an hony-combe but vnto the hungry Soules as hunger-bitteÌ„ Soldiers every bitter thing is sweete Prov. 27.7 * The fore part of the Scull Psal. 104. 1â— Eccl. 31.28 When the righteous are in auctority the people reioyce but when the wicked bear rule the people sigh Prover 29 2. * Psal. 144. 9. Ps. 119.67.71 God King Sir Phil. Sidâ— Sir R. Sidney Sir Ed. Dy. Sir Ed. Wingfield The light of the kings couÌ„tenaÌ„ce is life his fauour is as a clowde of the later raine Prover 16.15 * 1. Tim. 6.15 Rom. 19.16 * Psa. 64.45.6 2. Pet. 2.4 In Gâ—d are all sith without him are no Ioyes Math. 11 2â— Deut. 32.42 Ramuâ— Paris Rochel They disease thereby killing and ease them being killed 2. Kin. 11.1,2,3 2. Kin. 16. 3. 2 Chro. 28.16 * 2. Kin 6.26 27,28,29 2. Sam 7.18 Gen 10.6.8.10 Isai. 66.19 Sir Roger Williams f P. Parmâ— Ioh. 10.12.18 * Christ the true God of Wisedome the onelie Sunne inâ—lightning our Intelligence * The secrets of the highest Heaven are farre aboue the reach of humane Reasonâ— * Every knowledge hath its beginning of the senses which are often deceiu'd Therefore all scieÌ„ces which are deriu'd fast rooted in the senses are vncertaine deceiptfull a The vnderstanding abused by the misreport of the inferior senses diverts the will from embracing good obiected to hir 3. Kinds of Appetites in all creatures The naturall apetite two-folde Soules Vegetatiue The natural desire how devided The sensitiue apetite two-fold a Though Beastâ— haue much more perfect outwaâ—d senses then Men yet can thâ—y not imploy them reasonably as Men doo b Free-will is not avoided by grace but established because grace healeth the Will that is giveth vs a will to righteousnes Aug. de spiritu littera Cap. 30. c That we doâ— will wellâ— God worketh of himself without vs and when we will so well that we doe accordingly God worketh togither with vs. August De gratia libero arbitrio Cap. 17 d God draweth vnto him but he draweth none but the willing e God giues regenerate Men free-will to do well but the reprobate haue free-will onely to doe evill Musculus coÌ„moÌ„ places f Godlinesse hath the promises of this life and that to come When Man pleaseth God God wil please Man All is to be given to God who prepareth the good-will of Man to bee holpen and helpeth i being pâ—epared Aug Enchir. ad Laurent Cap. 22. g These are Beasts in humane shape whereof the World 's too full h Griefe Ioy are alwaies Consociates of our will i The will naturally cannot desite that which in nature is evill Will makes Reason to attend her The Wil may obiect or not obiect what shee will to the Minde The vnderstaÌ„ding straineth out of the secret hidâ— causes of thinges that which to wisdoÌ„e is incident Wil exacting the saÌ„e * The Wil refuseth Good being found not for being good but not being so good as it willingly would hauâ— Iâ—l spirits may provoke our faÌ„tasies wilâ— It is a kind of bondage to haue powre wil and liberty to doe ill Whosoever seekes felicity where it is not shall finde infelicity where it is Reason and mans desires shoulde be in continuall league The Hart and Minde beeing at Vnity procure the tranquility of the Affections The Braines and Hart are the Seates of Reason and the AffectioÌ„s Sin is nothing because it was made without him without whoÌ„ nothing was made that was made a Sinne. b The scriptur c That is betweene Reason and the Affections Reason Concupiscence Ire 3. speciall powres of the Soule Anima Mens Animus Ratio Spiritus Scientia The soule vseth not the ministry of the outward senses when shee is swallowed vp with divine meditations The soule being divine works divinely if shee bee not hindred by her Clog the body The Hart the Mirror of the Minde A cleane Hart and a cleane soule are convertible * Natures providence for Manns good should lift vp his minde to the consideration of the loue of a greater Good The Hart is the fountaine of naturall heate The Hartes motion is double * A motiue to brotherly loue taken from the disposition of the Members The flesh of the Hart is the firmest flesh of any part of the Body * Iniustâ—ce makes great Kinges lesse then Fame can take notice of The Hart is hang'd in the Brest by even counterpoise Many good comâ—lexions are ill in conditions Mutual loue is to be learned from the mutuall assistaÌ„ce of the partes of the body Vertues Throne is erected iust betweene extreames * Murder themseluâ—s a The Soule Vegeâ—atiuâ— dâ—siâ—es to Be The Sensitiue to be well The reasonable to be best and therfore it never rests till it be ioyned to the best * Eviâ—l cleaves to each worldly Good as Canker doth to Silver * Ioy and sorrow as Plato affirmes are the Ropes wherewith we are drawne to the embracing or avoiding of euery action * Iudgement foregoes the Affections * The Affections may work without souÌ„d advisement a The Soule worketh by motion and the Body by Action * Phisicke can extenuate the Humors that make the Body vnapt to execute the workes of Vertue * Humors be the children of the Elements An Element what 2. Elements in Phisick-Arte Complexion what Wel tempred Complexion what Il CoÌ„plexion what The Bodies temper is fiue waies discerned A natural reason for the gurmaÌ„dizing and quaâ—fing of the Flemmings The Coulor shews the bodies temper The reason why men cholericke of coÌ„plexion are â—oone angry A humor what Howe the meates are changed to Humors How the Humors raigne in mans body How when the Planets rule in mans body Precise dates assigned to severall changes of mans age in his life Psal. 31.11 * Paint the face * Bis puer The Aire wee breath may hasteÌ„ our age Causes of the Aiers putrification consequently of grosse witte The passions of the Aier do affect our Minds The situation of the Place makes the Aier good or badde Foode good or badd helpes or hinders Witte a The Hart Brayne * Wine moderatly taken cheeâ—es â—he Haâ—t spiâ—itâ— 3. Offices of Drinke f Vomittâ— g Gluttony Drunkenâ—sâ—e are he horrible sepultureâ— of mans reason iudgment Temperate exercise available to minde and bodie Natural heate The Sons of Adam borne to labour Divinity oft in dreames A natural reason for the divinity of Dreames Over much watching debilitates our wittes This waking care breaketh the sleepe as a great sickenesse breakes the sleepe Eccle 31 2. â—â—re enemy â—o sleâ—pe and â—â—â—epe coÌ„â—orâ—â—â— of Care Care a CaÌ„ker to Minâ—e and Body a The laboure of like Bodies be not a like painfull For glory in a Prince makes the laboure lighter then that