Vertve trivmphant, Or a lively description of the fovre vertves cardinall Dedicated to the Kings Maiestie [by William Leighton] |
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 | Vertve trivmphant, Or a lively description of the fovre vertves cardinall |  |
Prima canenda venit mater prudentia rerum:
Ordine tunc sequitur mens moderata suo:
Pòst animus magnus: postremò muner a dico
Iustitiæ, per quam nectitur orbis amor.
Ordine tunc sequitur mens moderata suo:
Pòst animus magnus: postremò muner a dico
Iustitiæ, per quam nectitur orbis amor.
TO THE RIGHT HIGH AND MIGHTIE Prince, IAMES, King of
England, Scotland, France and Ireland, Defender of the Faith.
VERTVE TRIVMPHANT to the Kings Maiestie.
1
Now that Hyperion with his chearefull beames,Hath cleer'd the troubled skie of cloudie state;
Since little springs do runne to largest streames,
And mutuall faith determins feare of hate;
Oh happie land who such a King do'st gaine,
By whom are dri'd the teares of sorowes raine.
2
Our earth esteem'd halfe dead through Winters spight,Grones vnderneath the burden of her spring:
The fields with natures Tapistrie are dight,
For ioy whereof the winged consort sing.
Ech vegetable Plant late nipt with frost,
Vowes treble hope for all the fruit we lost.
3
Our memorable Phœnix now takes rest,Her ashes doth a mightie Monarch raise,
Whom best men loue and God himselfe hath blest,
For all our good, and his eternall praise.
Chosen by him on highest throne to sit,
For Wisdome, Temperance, Iustice, Power & Wit.
4
Our cleerest skies with darke clouds ouer-cast,In splendent brightnesse shew their wonted hue;
Our doubts of death are turn'd to life at last,
All wounds are cur'd, and we reuiu'd anew.
Twixt present hope, ioy past, and former feare,
We scarse know what we are, or late we were.
5
Elizaes losse made wet the driest eies,And spred sad sorow through our state and land:
But present blisse shone from the glorious skies,
For mightie Ioue stretcht forth his holy hand.
In one sad morne by death our hearts were slaine,
Which at midmorow were reuiu'd againe.
6
As Pharoes heart most deeply hard'ned was,And would not let Gods chosen people goe,
Nor suffer them from yoking bondage passe,
But sought their liues and hopes to ouerthrow:
Through raging Sea without thought of despaire,
God made their passage easie, drie and faire.
7
Yet he with might and maine did still pursueOur Gods elected Nation to confound,
Till in that Sea himselfe he ouerthrew,
And all his host were in an instant drou'nd.
The like, God works to those whose hate would bring
Death to his elect, or his anointed King.
8
Our state that liu'd so many months and yeeres,Odde weeks and daies, with fearfull thoughts of death,
See how Gods power and mightinesse appeares,
To giue vs life that gron'd and gaspt for breath!
And doth defend our countrey, state and land
(As those he loues) from cruell Pharoes hand!
9
Yet some may seeke by enuie and debateTo sow sedition in our fields of peace,
But they shall reape the sheaues of Pharoes hate
That sunke in Seas, when they sought to increase.
God grant all those that grudge our Regall power,
The Sea may drowne, or earth may quicke deuower.
10
Our ships of care on dangerous Seas were tost,Our hopes of life the waues of death sanke downe,
Like Ionas in the fishes bellie lost,
Till God gaue grace, where first he gan to frowne:
Now doe our storm-beat-ships their full failes spread,
And we like Ionas liue; ere-while thought dead.
11
As Sidrach, Misach, and AbednegoDid safely walke amids the burning heat,
And in the flames aliue themselues did show,
That force of fire could not them ill intreat:
So we beset about with flames of fire,
God quencht the rage, and sent our hearts desire.
12
What people liu'd more fit for mourning cheere?What countrey left in greater griefe and scorne?
Our fall lookt for by Neighbours far and neere,
Drownd in despaire we held our selues forlorne.
Yet see the worke of Mightie Ioue his hand,
That sent such comfort to a wofull land!
13
Our Kingdome cast in dreadfull desolation,Our mindes seduc'st with spight and proud sedition,
Our factions fraught with secret expedition
To take our liues, and worke vs all perdition.
How great a debt owe we to him aboue,
That sends a King to worke vnited loue?
14
Pardon (dread Lord) these harsh and ruder rimesVnfitting obiects for a Princes eies:
The thunder-scorning bird of Ioue sometimes,
Makes a lowe pitch to earth from loftie skies.
Enough is me, if but your Highnesse daine
The smallest approbation of my paine.
15
To Maiestie alone belongs my Theame,The sure foundation of a Royall state,
Breaking the boistrous surge of fortunes streame,
Held vp by Prouidence the Curbe of fate.
In this, as in a Crystall thou shalt see,
What best befitteth Rule and Emperie.
16
Vertue that labours like heauens golden eie,To light the world with her admired raies,
Comes to salute your sacred Maiestie,
Tendring her ofspring to your happie daies:
First Prudence, next to her comes Temperance;
Then Fortitude, whom Iustice doth aduance.
17
Sage Prudence busied in foresight of things,And moderate Temperance with her golden squire,
True manly Fortitude (the heart of Kings)
Ioin'd with impartiall Iustice, all desire,
For their more safetie and securer rest,
A sacred mansion in your Princely brest.
18
Now Vertue lookes more debonaire and sweet,And darts strange flames of loue in euery place,
T'is so; when she and Princely greatnesse meet,
Accept the good that Vertue giues your Grace.
A double ease then shall your Highnesse finde,
Making these Vertues Squires of your minde.
19
What comfort comes by such a gracious King,In whom the foure rare morall vertues raigne!
A Prince that wants of these in any thing,
Can not serue God, nor subiects well maintaine.
All which great gifts his Princely minde must beare,
That will Th'emperiall Crowne of honour weare.
20
These foure, a Chariot of foure wheeles haue fram'd,Which whoso mounts shall great and mightie be;
And for this merit shall as much be fain'd,
As if the Conquerer of the world were he.
Few Kings this goodly Chariot haue driuen;
For vnto few these Cardinals are giuen.
21
Which vertues are fast knit and ioin'd together,Yet proper and distinct in qualitie,
Like Riuers flowing in a stormie weather
Out of the fountaine of pure honestie.
Thus all are one, and one esteemed all:
Who wanteth one, possesseth none at all.
22
There is one only wise and Soueraigne king,Who sitteth on his high and holy throne,
And by his word created euery thing,
From whom true wisdome doth proceed alone,
Which teacheth vs his holy word to know,
And in abundance doth his mercy show.
23
These Morall vertues, Cardinall are nam'd,A cardine, as ancient writers say;
Which is a hindge, on which the doore is fram'd,
By which it shuts, and opens euery way.
All Monarchs, kingdoms, commonwealths & Kings,
Guided by these, possesse most blessed things.
24
By these, they are made open vnto God,And to all goodnesse in their land and state;
Preseru'd from Sathan and his wicked rod,
And from those vices which these vertues hate.
Who rules by these, shall haue eternall blisse,
And raigne with God where vertues glory is.
25
Further, they call them Card'nall, as I gesse,By reason of their firme stabilitie;
Both in themselues and persons they possesse,
Where they inhere with perfect constancie.
When doores are mou'd the hindges fixt remaine,
And yet not chang'd returne the same againe.
26
The third cause is, for that our conuersationAnd course of life supported ought to be,
By these foure vertues without alteration,
As doores borne vp on hindges which we see:
Though to and fro the doore do dayly passe;
Yet borne on hindges, is the same it was.
27
Fourth reason, why we do them Card'nall proue,Is præminence and power aboue the rest;
The Cardin's are the chiefest parts aboue,
Of Heauen, of Earth and Sea which God hath blest:
Alluding vnto man compos'd by nature
Of elements, or els no perfect creature.
28
These vertues do exceed all others farre,By them are noble acts and deeds begunne:
The least of them shines bright as any starre,
And all in one as glorious as the Sunne.
The soule who striues the greatest works t'effect,
By these foure vertues doth herselfe direct.
29
The fifth cause, is their principalitie,For vnto them all vertues are inclin'de;
They leade the motions, power and qualitie
Of heart, of soule, of bodie and of minde:
They teach, they rule, they gouerne and they guide
The minde and soule that is to wisdome tide.
30
Prudence the act of Reason still doth sway,Which vertues is from vices to discerne,
Twixt good and bad, which is the perfect way,
To take or leaue it teacheth vs to learne.
It makes vs see, and know the good from ill,
And hauing choise to take the better still.
31
Temperance the act doth rule, leade and directOf the concupiscible facultie:
Which is, things good and pleasing to elect,
To comfort man, and with Gods word agree.
It doth dispose all actions which delight
Mans humane good, and highest God of might.
32
Fortitude rules the actions, will and powerIrascible, in hearts and mindes of all
That manage valourous actions at each stower,
And to indure what perils can befall:
Rather than faint in any fearefull guise,
They shew themselues both valiant, stout and wise.
33
These former vertues do themselues dispose,With seuerall actions in their proper places;
But Iustice doth direct and leade all those
To all good works indu'de with heauenly graces,
And by her vnderstanding power controule
The outward acts, and inward thoughts of soule.
34
In number foure these choisest vertues are,Which learned men in books define to be
A bodie knit with substance firme and rare,
Sound without change, from all corruption free.
Yet haue they obiects in a diff'rent kinde,
To euery wicked thought and worke inclin'd.
35
Gainst Prudence warreth senselesse Ignorance;Infirmitie with Fortitude doth fight:
Vnbridled Lust defieth Temperance:
And hatefull wrong gainst Iustice bends his might.
Thus euery vertue findes a vicious foe,
The one doth good, the other doth not so.
36
The Church, which is of Christ the Spouse and mate,By these foure vertues is adorn'd and wrought,
As of foure precious stones of highest rate;
Not to be match't, if all the world were sought:
Which do protect and keepe on euery side,
Gods Word and Trueth so often purified.
37
Prudence before, doth teach her to foreseeAll future mischiefes like to come at last:
Iustice behinde, will alwayes witnesse be
To euery thing before is gone and past.
For what's to come, the first doth her defend:
For matters done, the latter helpe doth send.
38
But Temperance the right hand doth attend,Lest it be puft vp with prosperitie;
And Fortitude the left hand doth defend,
For feare it fall into aduersitie.
These former vertues doe the Church vpholde,
In Gods true feare, that cannot be controlde.
39
Next, wise men do these Cardinalls compareTo the foure Riuers pure of Paradise,
Which water that faire garden Eden rare,
The place of all delights and high deuise.
For as they moisten earth in euery place,
So those bedew the soule of man with grace.
40
By these, men coole the heat of carnall lust,And wicked passions which oppresse the minde:
By these, our hearts are mou'd to do what's iust,
From ill to good they make vs still inclin'd:
By these, the Lord his blessings still imparts
Vnto the sonnes of men, to glad their harts.
41
They are compar'd to those faire colours pure,In whose cleere hue those Curtaines were discern'd,
Of Moyses Tabernacle built most sure,
From whom are all good acts and precepts learn'd;
Which seuerally the vertues do define,
And shew Christs Church on high to be diuine.
42
The first, the Iacinth is, of heauenly hue;Whose rarenesse doth to Prudence appertaine;
Whereby we imitate our Sauiour true,
And with his Angels hope in blisse to raigne.
This colour doth so bright in glory shine,
That mortall hearts by faith see things diuine.
43
The second, pure white silke doth signifie,And vnto Temperance of right belongs:
It doth the soule both clense and purifie,
Diuinely freeing it from offering wrongs:
To worke, to speake, to thinke, the heart it moues
To all those things the highest God approues.
44
The third is Purple of a ruddie show,Which doth on noble Fortitude attend,
To venture life and bloud at eu'ry blow,
The spotlesse truth of Iesus to defend.
No dangerous aduenture, labour, toile,
In Gods iust cause can make her once recoile.
45
The fourth is Crimsen of a fierie red,Resembling iustice in her scarlet tires;
To censure humane causes as their head,
Whose burning zeale Christs glory still desires.
And as this colour lasteth without staine,
So shall the conscience cleere from touch remaine.
46
These vertues natures liuely we may proueIn spices foure from whence that vnction wrought,
T'anoint the place, and Priests of highest Ioue,
And vessels all, that to Gods house were brought.
Which stately Throne perfum'd with heauenly sweet
Affoords these vertues place, as roome most meet.
47
First, weeping Myrrhe which Temperance signifies,With actions gouern'd in our time of youth;
This doth the wicked thoughts of men surprise,
From iudgements rash, to see and know the trueth;
And makes vs in our courses oft incline
From damned plots, to muse on things diuine.
48
The second, is the sweetest Cynamon,Whose colour is for darkish browne allow'd;
This being pounded, sendeth foorth anon
A pleasing breath, that mounteth like a cloud:
Which doth present to vs Humilitie,
As well the booke of books can verifie.
49
From whence all prayers do ascend and riseOf faithfull people, like the morning dew,
As incense sweet, whose smoke doth clense the skies,
Which in the euening like a mist doth shew.
As this spice, broke, doth make sweet smell ech where,
So humble prayers pierce our Sauiours eare.
50
What spice so sweet, as when this same is bruis'd?What sacrifice so pleasing in Gods sight,
As prayers which in broken heart are vs'd,
Which flame and burne, and shine like glittring light,
Which mildly draw the Maiestie diuine,
With humble humane creatures to combine?
51
To whom shall I send downe my holy Spirit,But vnto those that are of contrite hart?
Who shall my holy land of blisse inherit,
But those from whom true meeknesse doth not part?
Whose hearts do quake and tremble at my word,
Which wounds thē more than men or mortal sword.
52
The third is Cassia, which in waters growes,Resembling Prudence; and doth comfort take,
From purest streames where perfect doctrine flowes:
And of small Springs a Riuer great do make.
From will to wit our senses it increaseth,
And by experience perfect wisdome teacheth.
53
The fourth, is Calamus, a fragrant PlantThat beares the branches of true Fortitude,
Which in extreames no patience doth want.
This driues away contagious sent and rude.
The more these spices we do beat and bruise,
The sweeter smell and sauour still ensues.
54
Ioine vnto these a godly feare and Loue,And all the heauenly works of Charitie,
Which with the grace proceeding from aboue
Doth make this ointment smell in puritie.
For, better is a good and honest name,
Than any wealth or precious ointments fame.
55
Fourthly, these vertues are esteemed fitTo the foure wheeles of that same firie coach,
Wherein Elias and Gods seruants sit,
Being lifted vp the heauens to approach.
Which firie Chariot to vs knowledge giues
Of their true zeale that in our Sauiour liues.
56
Fifthly, the number of these vertues canBe well alluded to foure liuing creatures,
The Ægle, Calfe, a Lion, and a Man;
Which do describe their perfect seuerall natures.
These foure do sundry kindes decide,
How these rare vertues do themselues diuide.
57
The first doth vs a perfect figure giueOf Prudence in her secret propertie:
To watch, obserue and note the age we liue,
And with quicke sight all diffrent things to see.
Whose prouident præscience doth preuent
All future acts might come to ill euent.
58
The second shewes true Temperance to appeare,Which makes vs giue our bodies vnto God,
With true oblation to our Sauiour deare,
As sacrifice, not fearing scourge of rod:
But still to hazzard liuing, life and all
For Gods true cause, what euer should befall.
59
The third of these doth Fortitude containe,Which is the Lion, of all beasts the king:
As he aboue them all doth rule and raigne,
So this rare vertue rules aboue each thing.
As th'one no man, nor creature can dismay,
So th'other will from all the rest beare sway.
60
Man being the fourth, doth Iustice comprehend,Which is the band of true societie.
This doth all right, and causes iust defend
In faith, in truth and lawfull equitie:
And doth preferre with care the poore mans right,
Before rewards, or greater men of might.
61
Lastly to note, the number still persistsOf these chiefe vertues whereof we intreat,
How God appointed foure Euangelists
As blessed Gospels to confirme their seat.
Which shewes that those who teach the truth indeed,
In these foure seu'rall vertues should exceed.
62
What euer honest is, doth come from them:For they of honestie the fountaines beene;
And from graue Reason draw their sacred stem,
All vnto vertue bowing as their Queene.
These thus discoursed of in generall,
I haste to shew their powers seuerall.
63
From Wisdome daughter of immortall Ioue,And sacred Science of Diuiner things,
Belonging to the Deitie aboue,
The birth of well aduised Prudence springs.
This the first fountaine is, that purely runnes
From Reasons head whereas true vertue wonnes.
64
No mortall man can perfect good attaine,That wants this vertue in her heauenly kinde:
Nor can his life from actions vile refraine,
Nor yet controule the wicked thoughts of minde.
Of Prudence therefore this is vnderstood:
Men wanting her, are not accounted good.
65
She is the nurse of true and holy feare,Both to loue God, and to obey our King:
She is the Ancient, doth the colours beare
Into those fields, where fairest blessings spring.
She makes vs know our selues, and feare the Lord;
To loue the king, and in one faith accord.
66
A prudent King, a firme assurance isVnto his people ouer whom he raignes,
Vpholds the right, and mends the faults amisse,
He roots out vice, and vertue still maintaines.
Clap hands for ioy, when such a King we crowne,
That raiseth good, and pulles the wicked downe.
67
This vertue sprung from wisdome most diuine,With knowledge got, and by Gods goodnesse had,
Doth rule mens actions and their hearts encline,
For to discerne and chuse the good from bad.
Whose office doth consist by skill to chuse,
What vertue bids, and all the rest refuse.
68
She is a beame proceeds from that true sunne,Which giues not only vnderstanding light;
But kindles our affection still to shunne
What should offend the God of power and might.
She is the quicke, the cleere and purest light,
Which doth direct all other vertues right.
69
As sight amongst our numbred senses fiue,Accounted is as fairest and most cleare:
So other vertues must their light deriue,
And brightest splendor from her glorious Spheare.
By her direction all good works are wrought,
And mēs minds cloth'd with mild & cōstant thought.
70
This vertue doth containe three other parts;As Vnderstanding, Memory, Foresight,
Esteemed Eyes by learned men of Arts,
Which makes her iudge and censure times aright.
Time present, first: and past, the second showes:
The last of these, doth future times disclose.
71
Nor may we here exclude the Canonists,Nor Schoole-men, which auouch fiue needfull parts,
Which in this Princely vertues power consists,
Liuely described in the liberall Arts.
These do attend, obserue and keepe their place,
For humane good and heauenly works of grace.
72
The first of them they terme Didacticall,Which teacheth vs our selues to know and guide.
The second they holde Oeconomicall,
To rule ones house, and maintenance prouide.
By this, our selues, our house and people learne,
Twixt good and euill rightly to discerne.
73
The third is taken for a warlike Spirit,By which an Armie's marshal'd, rul'd and led;
To yeeld reward to valiant men of merit,
To cure the hurt, and care to burie dead.
Which giues ech one his office and his place,
Pleasing the best, and giuing none disgrace.
74
The fourth is deem'd for Politicke estate,Which, Architecton, men of wisdome name;
Ordaining lawes the trueth for to debate,
As right falles out to censure of the same.
Establish such Decrees as may vs leade,
To know the path of perfect good to treade.
75
The last is pure and simple Policie;By which the subiects do their fortunes shroud
Vnder the King in their extremitie,
As skies ou'rcast within a mighty cloud.
Which Prince for peace, sets downe, and keeps good lawes:
And with iust care doth heare the poore mans cause.
76
Prudence doth manage, exercise and trieThe secret acts and functions of the rest,
Respecting parts of true Philosophie,
Wherewith so many vertues are possest.
Æthicke and Oeconomicke those they call,
And Politicke they terme the last of all.
77
The first, true maners in it selfe doth frame;The second, families doth rightly guide;
The third doth gouerne cities of great fame,
And mightie kingdomes where good lawes abide.
So that our selues, our houshold-state and lands
What best becomes, are brought to vnderstand.
78
This vertue is threefold in secret skill:Whereof the first is taken from the hart,
Disposing things that are in present still,
And noteth all what's past on eu'ry part.
It doth prouide for future times euent,
That, Had I wist, prouoke not to repent.
79
The second, from the mouth doth aye proceed,Which doth consist in mod'rature of speech;
This is the badge of wisdome pure indeed,
As proofe and eke experience doe teach.
For fooles that holde from prattle and vaine talke,
Shall in account of perfect wise men walke.
80
The third is of the worke and true effect,Which in this place as proper doth consist;
To shew good actions, and the bad reiect;
And from the works of faith not to desist:
But meat such measure vnto all we should,
As euery one to giue to vs we would.
81
Well may we further note, and so obserueThe worlds Prudence; and next thereto humane;
The third diuine, which doth the soule preserue:
All call'd alike, but not in worke the same.
Yet two do seeme from vertue to proceed
In outward shew; but not in worke or deed.
82
The first is busied dayly to procureAll temp'rall things, which most mens humor feed;
The second neuer ceaseth to allure
Carnall desires, which soules confusion breed:
The third with zeale indeuours Christ to please,
And craues his helpe, Gods anger to appease.
83
Against this vertue there are oppositFoure vices couer'd vnderneath a vaile:
Resembling in some sort true signes of merit;
But not abiding touch, their purpose faile.
Yet do they striue, and worke, and labour still,
With goodly shew to worke the course of ill.
84
The first, Prudentia carnis we do name;Astutia the second, we may call;
The third, Dolus, a branch is of the same;
And Fraus, the last, though not the least of all.
Which euer in their actions do agree,
With vertues cloke to worke all villanie.
85
Yet finde they in themselues a different course,(Though in vile plots and purposes, one head.)
For Craft we may of these account the worst,
Which first, the path to wickednesse, doth tread.
These with their subtill, false and slie deceits,
In shew like honest, lay soule-trapping baits.
86
Next, Dole and Fraud do cunningly defend,And still excuse the damned works of euill:
But Dolus to deceit is surest friend,
And couching close doth seeke the soule to spill.
Yet Fraud most properly doth rest in facts,
Not in the words of such deceitfull acts.
87
This vertue did with orient brightnesse shineIn Salomon, that matchlesse king of praise,
Who left with fame his Prouerbs most diuine,
To be true Prudence guide for vs alwaies.
Whose holy wisdome all the world bereft,
That since his death the like was neuer left.
88
Who did true wisdome in his censure showBetwixt two women striuing for a childe:
An inward prudence wrought the trueth to know,
That the true mother should not be beguilde.
In offring them the infant to diuide,
He both the trueth of loue and nature tri'de.
89
The lawfull mother did lament and crie,She would not any such diuision make,
But rather seem'd her right cleane to denie,
And bid the mother false the whole to take.
By which the King in wisdome vnderstood
The mother right, whose loue preseru'd the blood.
90
I rightly may of Iesus Sirach speake,And famous Esdras, who did both designe
Such prudent rules they neuer meant to breake,
But all mens faults by vertue to refine;
And by their light, and holy works, to moue
Mens mortall hearts to honour God aboue.
91
By Prudence, Alexander did obtaineTwo battels of Darius, Persians King:
Which time twelue hundred thousand men were slaine,
And fifteene Nations did to bondage bring.
Fiue thousand Townes and Cities he that day,
By wisdome, power, and rule did ouersway.
92
Did not this vertue Iulius Cæsar show,In reconciling Senators of Rome,
By whome he learn'd the perfect way to know
For Consulship, to haue the peoples dome?
Then Prudence ioyn'd with bounty, worth and wit,
Brought him in Rome an Emperour great to sit.
93
The worthie fame of Solons prudence springsWith branches great of endlesse memorie;
Which the Athenian iarres to concord brings,
And all to liue in loue and vnitie.
This he obtain'd in taking part with none,
Yet made them chuse him Ruler all alone.
94
Lycurgus worthy maker of sharpe lawes,Who did reforme the Lacedemons state;
Fiue hundred yeeres of peace he was the cause,
And setled loue 'mongst those that swel'd with hate.
So that they liu'd in gouernment and peace,
Vntill his lawes and ordinance did cease.
95
Well may we note, how Phocion spake his mindeAgainst th'Athenians enterprise in warre,
And sith they tooke his counsell so vnkinde,
He spake aloud that men might heare him farre:
You force me do the things I ought not thinke,
Nay yet from speech, nor counsell for to shrinke.
96
Demosthenes, a woman poore preseru'd;Who had ingag'd herselfe vpon receit
To them of whom from faith the one was sweru'd,
And got the money from her by deceit.
Her cause by prudence he did well defend,
And for the paiment made her foes attend.
97
Here strike we saile, and now the anker castOf our bifronted Prudence in the bay
Of sacred royaltie, there remaining fast,
Till her faire sister Temp'rance bring we may.
O that she finde such quiet harbour there,
As may the date of datelesse time outweare.
98
This Cardinall doth wicked wayes subdue,Chacing bad motions which misleade the minde,
Preseruing man in meane and measure true,
Gods lawes to keepe which are to vs assign'de.
And to contend by all the meanes we can,
To beat downe sinne; and raise the inward man.
99
This Temp'rance is describ'd three parts to haue:First, Continence doth rightly challenge one.
The second office, Clemencie doth craue.
And Modestie, the third doth holde alone.
Ech one of these sits in his proper place,
To build Gods house; and Sathans to deface.
100
The first, the minde and appetite doth leadeWith inclination to good works of light.
The other, carnall motions downe doth treade,
And all externall euils pardon quite.
The third, distinctly measur'd with suspence,
Doth iudge the cause and maner of offence.
101
From Continence two other branches spring:One drawes our hearts from pleasures to refraine,
And those corrupt desires of eu'ry thing,
That should procure our euerlasting paine.
The other works to bridle that desire
of golde and wealth, which sets the heart on fire.
102
By Continence the appetite is taught,And gouern'd by the square of graue aduise,
Vertue to loue, and vices set at nought,
And for the best all courses to deuise.
Whereby is prou'd, that vile intents contain'd,
Are chang'd to good; and wicked acts refrain'd.
103
Clemencie is a Temp'rance of the minde,When iust Reuenge may take his time and power;
Or Lenitie in noble hearts most kinde,
Which might afflict inferiours euery hower,
And to impose vpon them punishment
For all offences done with ill intent.
104
Though this for all men be expedient,Yet vnto Princes chiefly it belongs;
Whose care to punish faults conuenient,
Giues vs example to desist from wrongs.
Which is confirm'd and prou'd in ech respect,
When God made Moyses Iudge of his elect.
105
Who was the meek'st and temperat'st Prince aliue,That liu'd obedient in Gods feare and loue,
And would no man of his due right depriue,
Nor once his foot from that was trueth remoue.
Then England Ioy: God hath a Moyses sent
His right to keepe, and all our harmes preuent.
106
Well may we note in Isr'el many Kings,That were most gentle in their toilsome raigne,
Which did in mercie censure doubtfull things,
And with attention heare the poore complaine:
And hauing heard the truth on both parts tri'de,
In temp'rate iudgement did the cause decide.
107
I would in no wise wrong my Regall power,Nor once abuse the greatnesse of my place;
But rule my subiects eu'ry day and hower,
With pitie, mercie, lenitie and grace:
This Esther writes renowmed Queene of fame,
That following Princes might obserue the same.
108
Beholde, the King doth come vnto the milde,And with the gentle maketh his abode;
But from th'obdurate he will be exilde,
And shun the path where wicked people trode.
From Clemencie this knowledge still doth spring,
To know a Tyrant from a gracious King.
109
A shame fast wise regard is Modestie,Of honest things inhabiting the minde;
And the reward hath of authoritie,
The which doth pure and stable actions binde:
And teacheth vs in compasse how to liue,
Of precepts, such as Temperance doth giue.
110
This sheweth man himselfe how to behaue,In laughter, words, and gesture decently;
In ord'ring well those parts which God vs gaue,
In comly habits of Ciuilitie.
All these Sobrietie doth still obserue,
And neuer from true modest actions swerue.
101
Temperance doth guide the seasons of the yeare,And their coniunctions firme and mutuall makes,
Of elements whose temp'rate times appeare;
In ord'ring things that Prudence vndertakes.
It is the compasse of the wide worlds frame,
And perfect ornament to decke the same.
102
It is the ground-worke of mans happie life,And preseruation of his inward soule;
It is the curbe and bridle of all strife,
Drawing the raines which choler do controule.
It doth containe the inward thoughts of minde,
By which all actions mod'rate passage finde.
103
From Prudence rightfully she drawes her line,Withouten which we cannot Temp'rance gaine;
Nor any can to Fortitude incline,
Vnlesse the mod'rate vertue he attaine.
For courage will be rash and heady still,
And wanting Temp'rance, followes rages will.
114
This vertue knit and ioyn'd with all the rest,Doth worke perfection in their true effects:
Without the which, no vertue is possest
With that true good that Wisdome most respects.
In Noble mindes where temp'rate motions faile,
Presumptuous thoughts do euermore preuaile.
115
The ornament that best beseemes all Kings,Inuesture is with robes of Temperance;
That makes their fame so high to flie with wings,
And to the heauens their Scepters doth inhance.
In right and trueth a King we may him call,
That his desires and pleasures masters all.
116
This vertue is the light that banishethObscuritie of passions round about,
A double vertuous qualitie she hath,
For she preseru's vs both within and out.
With priuate, publike, and humane respect,
Shee frees the soule, which vice did so infect.
117
She is a stedfast mod'rate rule of reason,Ouer the passions of Concupiscence:
She keepes the motions of the minde in season;
And to the soule is still a sure defence.
Nothing so rare on earth can be espi'de,
As she, which both the soule and minde doth guide.
118
It joines and fastens bodie to the soule,As firme and fast as surest driuen naile:
It roots out lust, and doth bad facts controule;
And makes perfections in our minds preuaile.
That man who entertaines not such a guest,
True reason wants; and liueth like a beast.
119
It is the pillar of true Fortitude,The helme and shield against luxuriousnesse;
It is the eye by which our works are view'd,
And draw'n and kept to lore of happinesse.
It good preseru's; the obstinate denies;
And hates the soules disordred enemies.
120
Rare Scipio the noble African,King Cyrus stout, and Alexander great,
Wasting the world with fire and sword outran,
Yet conquer'd were by Continence intreat.
Prou'd by the beautie of Darius dames,
When they subdu'd the heat of wicked flames.
121
Architas was with this rare gift indu'd,Isæus, Pompey, and Zenocrates,
Antigonus and Gracchus all eschu'd,
Such youthly motions might their fancies please.
And when such sparks their hearts do set on fire,
Their Temp'rance rules the heat of lusts desire.
122
We reade of Charles that Emp'rour of great fame,Lysimmachus, Fabritius, and the rest,
Rodulphus, Cato, Socrates by name,
All which this vertue pure and rare possest.
By her they did their course of life direct,
And strongest passions of the minde reiect.
123
Sith golden meane doth temperance out measure,Happy the man that can the same attaine;
Neither to melt in th'hot desire of pleasure;
Nor frie in heart-breake, griefe, and hardest paine.
The greatest enemie that she doth finde,
Is stubburne perturbation of the minde.
124
Now seat thee Temp'rance by thy sisters side;Humbly deuoluing all thy vertuous power,
To him that in his chaste thoughts doth prouide,
His Princely minde to be your trustie tower.
Stout Fortitude is my next morall theame,
The fountaine third of reasons sacred streame.
125
This Fortitude is th'earnest appetite,And strong desire of great and mightie things,
That in contempt of actions base will fight,
And seruile causes to subiection brings,
With constant suffring in an honest cause,
And humble labour to defend good lawes.
126
It is the strength and valour of the minde,Against the tedious troubles of our age,
Which doth with setled resolution binde,
Our liues and lands for Gods trueth to ingage;
And to defend with courage bolde and stout,
Christs chosen Church the vniuers throughout.
127
Twelue helps to this rare vertue do belong.The first, is Counsell of the graue and wise;
When they adrayne a battell great and strong,
The Priest stands in the vantguard to aduise,
And with loud voice the people doth exhort,
They should not faint to lose the towne or fort.
128
And bids them hearken when he calles and cries,To fight the battell with vndaunted hearts,
And march on stoutly gainst their enemies,
Not fearing death, nor his relentlesse darts.
This shewes, that courage which doth counsell lacke,
Runnes on at first, but in the end turnes backe.
129
Let vs obserue that wise and holy King,That arm'd his souldiers not with speare and shield,
Exhorting them courageous hearts to bring,
With policie and strength, to winne the field.
Which doth most plaine and perfectly declare,
Warr's little worth, where graue aduise is rare.
130
The fame which the olde Herôes did atchieueBy their braue deaths; and did the same commend
To datelesse memory and time to liue,
Was fortitude and courage without end:
As Eleazars death hath left behinde,
A worthie proiect for ech Noble minde.
131
Another helpe is dayly exercise,Whereby the bodie's kept in perfect vse,
Without the which it hourely droups and dies,
And made a subiect to most vile abuse.
Which shewes that vse and exercise doth make
The partie apt and prompt all good to take.
132
Hard sinews and strong armes the rusticks haue,Which exercise and dayly vse hath wrought
Whose perfect actions dayly custome gaue,
And earnest labour readinesse hath taught.
Vse therefore exercise which giueth strength,
And brings effect to all our works at length.
133
The fourth is Faith, which euer doth subdue,And conquer all the world with victorie.
Faith is to Fortitude a Captaine true,
Fit for to march in deeds of dignitie.
She is the hope of things not had in sight,
The ioy whereof doth giue the heart delight.
134
The fifth is Feare, which often helpe doth bringTo Fortitude in matters of import,
Of eu'ry sinne it doth abate the sting,
And to cleane hands this vertue doth exhort.
The feare of God the true beginning is
Of perfect wisdome and eternall blisse.
135
The sixth is Hope, which euer appertaines,In perfect silence, to this vertue pure:
And so inabled, mightie things it gaines,
In him that doth sweet comfort still assure.
So Secresie and Hope true solace bring
To Fortitudes attempt in eu'ry thing.
136
The seuenth, pure and perfect Charitie,By which, we may two waies obserue and take:
First, how we should in need relieued be,
And of our neighbours helpe good vse to make.
Which doth instruct vs in our deeds, to do
To others, as we would be done vnto.
137
A brother, which his brother doth vpholde,Is like a goodly citie of great strength:
If one do fall, the other waxeth bolde
Him to support, and raise againe at length.
What with Gods blessed Word doth more agree,
Than brethrens loue, and neighbours charitie?
138
The second is, adhæring to the trueth,To which, whose mindes and hearts do euer cleaue,
Shall still controule the foolish wayes of youth,
And not let worldly vanities deceaue.
For those that are to constant trueth inclin'de,
Will not admit vaine thoughts to vexe the minde.
139
The eighth, is Wisdome, which we may esteemeA fitting helpe and comfort in this place:
A wise man, stout and valiant we should deeme:
A strong man learned, giues his learning grace.
Thus Valour should to Wisdome still be tied,
And learned men with strength be beautified.
140
The ninth, is Temperance which most pursue,The steps and paths of true prosperitie,
And doth sinister accidents subdue.
For being downe cast in aduersitie,
No losse of goods can change or grieue that minde,
Whom all the gifts of Fortune can not blinde.
141
He that doth liue and naught desires at all,Of wealth or riches in his course of life;
Needs not to feare the force of Fortunes fall,
Nor to molest his minde with care and strife.
Sweet is the time, the yeeres and dayes well spent,
Where, that one hath, doth giue the heart content.
142
The tenth, is pure and perfect discipline,Of these our bodies in corrupt estate,
Which makes vs from our fleshly foes decline,
T'imbrace good things, which we by nature hate.
And being conquer'd, works in vs more strength
For to attaine true vertues goale at length.
143
Another helpe, is Almes and good reliefeVnto the poore and them which stand in need;
To clothe the naked, and to ease the griefe
Of those for whom our Sauiour Christ did bleed.
Which Almes with honour shall obtaine the field,
And rule the mighty Monarchs, speare and shield.
144
The last, is prayer of most great auaile,With Fortitude conioyn'd, doth high ascend,
When Moyses did by prayers God assaile,
To Israel the conquest he did lend.
Which shewes, that prayer with true vertue knit,
Doth pierce the very Throne where God doth sit.
145
This vertue doth foure other parts dispose:Magnificence the first, I take to be;
The next, sure Trust, which nothing will disclose;
The third, is Patience in extremitie;
The fourth, Perseu'rance in one purpose still,
And not to rest vntill she worke her will.
146
It hath besides, a number of effects:The first, triumpheth ouer all her foes;
The second, keeps to each her true respects;
The third, enricheth with the ware it showes.
For valiant hand doth gather wealth and store;
And still increaseth riches more and more.
147
The fourth, it doth expugne the highest seat,And heauens kingdome, wherein God doth raigne;
With violence it suffreth to intreat
That glorious state where holy Saints remaine.
The fift adornes the bodie and the minde
With comly robes, which Fortitude doth finde.
148
The sixt, doth make mens hearts to be secure,And arm'd with care in all extreme designes;
With strong defence all danger to endure,
At no dysast'rous chance it once repines.
Securitie it breeds to all good hap,
And nothing doubts malignant thund'ring clap.
149
True Fortitude fiue offices doth holde:The first attempteth matters of great doubt,
And in strange obiects, difficults most bolde,
Still to effect the worke she goes about.
Do manfully with comfort and good cheare;
Daunt not your hearts with any kinde of feare.
150
The second is contempt of things terrene;And from the loue of earthly ioyes to runne:
The trueth whereof by Moyses plaine was seene,
Deny'ng to be Kings Pharos daughters sonne.
The third, is the induring tribulations
With loue; as strong as death in alterations.
151
The fourth, is filthie Temptor to withstand,And foule suggesting which the minde offends.
None shall be crown'd, or holde that blessed land,
But he that curbeth sinne, and life amends;
Appeasing so the wrath of God, he giues
The world adue: Surmounting Sathan; liues.
152
Mans life is like a warfare on the earth,Whose time is spent with troubles, toile and cares,
Subiect to all temptations from his birth,
In woe he liues, and dies at vnawares.
The surest signe true fortitude to show,
Is in this life, all vice to ouerthrowe.
153
The Romanes Monarch Iulius Cæsar great,Being sickly, tender, subiect to much griefe,
Did still the weaknes of his state intreat,
With warlike labour for his healths reliefe.
He made a med'cine of his daily toile,
And exercise to be his sicknes foile.
154
Of Marcus Sergius we may likewise note,Whose right hand from his body was bereft:
Yet by continuall vse and practise gote
Such perfect skill in th'other hand was left,
As he did call fower seu'rall men in sight,
And ouercame them one by one in fight.
155
Fabius Cunctator cometh to my minde,Whose mod'rate courage mixt with valour still,
Did shew himselfe of true and noble kinde,
When Hanniball his souldiers all did kill:
He rusheth foorth and puls from him his crowne,
Wounded to death, there dies with great renowne.
156
Pompey the great and mightie Prince of powerPrepar'de to sea, his ships hoist vnder saile,
There rose a stormie tempest and a shower,
That all his mariners began to quaile.
He puts to sea, spreds saile, and speech doth giue:
It's good I goe; not fit I stay to liue.
157
Agys the Lacedêmons worthie king,Resolu'd to fight, though oft his counsell tolde,
His enemies, then ten for one would bring;
Which made his warlike sp'rite to speake more bolde:
It needs must be, whose power commandeth many,
Should not be fear'd with multitude of any.
158
We may not slip with silence in this placeThemistocles, in whom true woorth appear'd,
Whom Xerxes mightie fleete could not disgrace,
Nor whole twelue hundreth ships once make affeard.
Three hundreth saile he brought with skill to fight,
Which in that conflict put the twelue to flight.
159
Damyndas answer'd, being often toldeThe danger great the Græcians should endure,
Vnlesse they did with Phillip concord holde
Who had prepar'd an armie strong and sure:
What euill can he cause vs for to take,
That no account of death it selfe do'th make?
160
Dercyllides from Sparta being sentTo Pyrrhus stout, his meaning foorth to sound,
Wherefore he march't, and what was his intent,
To bring his men on borders of their ground?
If thou be God, our faults deserue no care:
If thou be man, thou art but as we are.
161
Thundring, saith Plato, terrifi'th a childe;And threatnings are but scar-babes vnto fooles,
It daunteth none but those are base and vilde,
And neuer learn'd in this rare vertues schooles.
They feare not death, where fortitude is found;
Nor care to rot aboue, or in the ground.
162
A man of wisdome once demaunded was,Why he for shame such actions would commit
That should his death procure, or bring to passe,
Or end his daies at seasons so vnfit?
He answer'd: Good men put in life no trust,
But in those things, were honest good and iust.
163
True proofe by Marcus Crassus we may finde;Who shew'd his valour in his later age;
And lost his dearest sonne to grieue his minde,
And all his men in furie, fight and rage:
Yet shew'd himselfe more valiant then before,
And neuer seem'd his losses to deplore.
164
Let vs obserue stout Machabæus fame,When fortie thousand men appear'd in sight,
And being aduis'de not to abide the same
But flie away, and not endure the fight:
He thus resolu'd much better was to die
Then lose his name, and from his foes to flie.
165
But stay my Muse: And now braue fortitude,Which art the part of honestie that reares
The minde to heauen: and solely do'st include
The soule and spirit, daunting abiect feares:
Make haste, and to thy reu'rend sisters hie,
Borne on the wings of sacred Poesie.
166
Iustice giues right to whom it appertaines:First vnto God; next vnto eu'ry man:
It is a habit in the minde remaines,
Which doth with care the course of profit scan:
Preseruing and maintaining common good,
Which makes true Iustice to be vnderstood.
167
It giues to eu'ry one his proper placeAnd dignitie, with honour, woorth and praise:
It yeelds desert his true and perfect grace,
And censures iudgement to the right alwaies:
It is the vertue that doth comfort bring
To all true subiects from a godly king.
168
Sixe things to vpright Iustice do pertaine:The first, Religion, which Gods word hath taught.
The second place doth Piëtie obtaine;
By which true works of Charitie are wrought.
The third is Grace or fauour, which proceeds
From God aboue, whose sp'rite works holy deeds.
169
The fourth, Reuenge of things which are vniustAnd contrary to Gods most holy will;
Not in the strength of man or horse to trust,
But in his word, whose truth continues still,
Which shall not change, but rest the same it was,
Though all the world, the earth and heauens passe.
170
The fift doth holde a Reuerend respectAnd due regard of those that best deserue.
The last doth well the works of truth effect,
And from good lawes and præceps neuer swarue.
But still maintaine what euer's good and iust,
And not to vaine deceitfull toies to trust.
171
Religion is the worship pure of God,Obseruing of his iust and holy lawes,
To visit those that suffer scourge of rod,
And to relieue when want doth offer cause.
It keeps our minds vnstain'd and vndefilde
From all infection of the world so vilde.
172
But pietie is a bountifull regard,Whose care respects aswell the bond of bloud
As duties or priorities reward,
Or great obedience to the meane and good.
In all degrees it makes an equall show,
To yeeld true measure to the high and low.
173
Fauour or grace a vertue we may call,Wherein the true and perfect friendship shines,
With memorie of subiects duties all,
Whose bounds and limits grace to vs defines.
It doth containe will to remunerate
The gifts and qualities of ech estate.
174
Reuenge of things vniust a vertue is,That doth subdue oppression, force, and wrong;
All obscure acts which leade men farre amisse,
She doth repell; be neuer they so strong.
It doth defend the pure and innocent;
And chastice those that in transgression went.
175
Much holinesse dread reuerence behights,For iust obseruance of the merit due
To those, on whom all perfect honour lights,
Whose worth makes their deseruings good and true.
It giues renowme and honour in her kinde,
To men of note, and of a Noble minde.
176
Trueth is a practicke habit, as I weene,Or veritie, which doth the minde possesse,
Inspir'd into the soule of man, not seene,
By God himselfe, whose sp'rit brings happinesse.
This maketh difference twixt the good and euill,
To chuse her selfe, and hate her foe the deuill.
177
Iustice is term'd the simple poore mans treasure,Lockt in the chest of soule and conscience:
It yeelds to them the trueth of great mens measure,
And keepes it swept from eating-moths offence.
All precious stones whose vertues breed no doubt,
It doth reserue, and cast all other out.
178
He is not iust, that dreadeth death or paine,Or feares exile, or stings of pouertie:
No conscience cleere, whose eyes do looke for gaine,
Or heart prefers the foes to equitie.
No man for good or honest we regard,
Whose minde doth measure iustice with reward.
179
Iustice hath wrought to vs most happie things:Iustice by right hath taught our land to know
A royall, lawfull, true descent of Kings,
Whose vaines the bloud of Henrie seuenth show.
It brought him in; he will not shut her out:
Let none for Iustice therefore feare or doubt.
180
This Princely branch from that pure roote now springsOf Brute that mightie monarch of great fame;
Whose buddes the fruit of perfect Iustice brings,
And to his people auncient Britans name:
Which he adorns with vnitie and peace,
Throughout the world for euer to increase.
181
We see the buds of that same stately tree,Whose blossoms yeeld our hearts and eies delight:
We reape the fruit of Iustice equally
As moats still subiect to the Sunne of light.
Iustice diuine, chiefe vertue of renowne,
Commands with loue our sacred King to crowne.
182
Prudence with Iustice did coniunction make,Vniting so foure kingdomes into one:
Heau'ns in the change did all our troubles slake
In giuing pow'r and right to Ieames alone.
He is the first that ouer all did raigne,
Or could with loue and peace the crowne obtaine.
183
He with his Iustice doth all strife debate,And makes vs loue one onely God and king:
He ioineth loue twixt those that iarr'd with hate,
And doth our hearts to true religion bring.
He makes vs liue in peace and vnitie
With kingdoms great, and haue our trafficke free.
184
Blest be his name, that made vs Iustice know,By such a Prince, whose heart intends no wrong.
Blest be his power that such a tree did show
From that true stocke of Brutus, graft so long.
Blessed be heau'n, a Princely Britaine raignes,
And that so goodly plants of Brute remaines.
185
Iustice brings peace and concord to our land;And breeds not warres by off'ring others wrong:
It knits men fast like faggots in a band,
In faith and loue, that to one state belong.
Religion, loue, and vnitie increase
Vnder the King whose heart desireth peace.
186
Iustice extreme is neuer to be vs'dWith crueltie, or rigorous intent:
It may with ouer-wresting be abus'd,
And turne to wrong the good which vertue ment.
The summe of Iustice which is in rigor seene,
To iniurie is chang'd and alt'red cleene.
187
True Iustice, riches neuer can infect,Nor gaine of kingdomes cut off course of right:
No priuate whisper shall the cause detect,
Till both be heard; and trueth be brought to light.
Where Iustice flies with flatt'ring wings to th'eare,
The King's abus'd, and subiects buy it deare.
188
Most pitifull that land and people's left,Where perfect iustice is not vnderstood:
They are of all true happinesse bereft,
And sure to sinke, let cause be ne'er so good:
But still to labour, striue, consume and spend
All that they haue, yet neuer make an end.
189
What greater plague or viler punishment,Than liue in hope of right from day to day?
What greater torment to a state is sent,
Than Iudges to fell Iustice with delay?
Who rule the cause with coine vnto their will,
And keepe true Iustice from the iudgement still.
190
They that abuse this image pure of God,And sell the trueth for pictures of a King,
Are made the meanes to vse the deuils rod,
And all good causes to confusion bring:
They neuer care how matters come about,
So that the purse the golde be powring out.
191
Paulus the Pythagorian doth direct,How all men should this gift diuine embrace:
As nurse and mother truely to effect
The works of all the rest with heauenly grace,
Gods prouidence to Iustice is appli'de,
Which doth the world both gouerne, rule and guide.
192
In Townes and Cities it is rightly thoughtThe perfect path to equitie and peace.
In priuate homes twixt man and wife is wrought,
True vnitie and concord to increase.
It makes men serue their masters with regard,
And masters kinde good seruants to reward.
193
It is commanded by Gods holy spirit,All Magistrates should Iustice dayly vse;
And that their hearts should iudgement pure inherit,
And not Gods holy lawes for to abuse.
For whoso doth infringe and breake the same,
Can not auoid the curse of endlesse shame.
194
It doth to Iustice duely appertaine,To entertaine the pure and innocent,
Them to protect till they be free againe,
So sent away full safe to their content.
Iudgement resists bold deeds of wickednesse,
And doth with punishment all faults redresse.
195
By Solon this was truely taught, as meaneFor great preseruance of all common good;
In which consist two things, whereby are seene
The works of right, and Iustice vnderstood:
First, to regard the good with true respect;
Then, punishment for wicked men effect.
196
Th'Ægyptians makers of the ancient lawes,Were very carefull duly to obserue
With diligence and iustice eu'ry cause,
And from their setled precepts neuer swerue.
The Greeks and Romanes were in zeale precise,
To yeeld true iustice to their enemies.
197
The olde Ægyptians euer vs'd to paintTheir Iudges pictures wanting both their hands;
Their President draw'n blindfolde they appoint,
To teach them how true Iustice habits stands:
No bribes must there respect of persons make,
Nor fauour iudge; or any thing so take.
198
Cleon the Lacedæmon, bent to dealeIn publicke actions and most great affaires,
To all his friends together doth reueale,
That for their loue or friendship he nought cares;
Because affection caus'd men to decline,
And step aside from iudgement most diuine.
199
To Iustice Aristides shew'd his loue,Who had his foe of hainous crimes accus'd,
Which did the Iudge with great impression moue
Him to condemne, his answere quite refus'd:
He kneeled downe, and crau'd to be prepar'd,
That they the trueth of both might haue declar'd.
200
We may iust Iunius Brutus call to minde,Whom Titus and Tyberius iudg'd to die
His sonnes whom he so false to Rome did finde,
Who sought Tarquinius race to amplifie:
A rare example and of great effect,
How iustice should with fauour none respect.
201
Phocion refus'd to helpe his sonne in law,Chariles sitting in his iudgement place;
When he in fraud his money taken saw,
He said: Alliance gaue bad cause no grace;
He was alli'de to him in things were iust,
But not in faults for fauour once to trust.
202
Great Alexander, more his fame doth reare,When as he sat to iudge in iustice place,
And that th'accuser spake, he stopt one eare,
To keepe him pure and vpright in the case:
So that he would not right preiudicate,
But with sincerity the truth debate.
203
Augustus knew Asprenas was accus'd,A friend of his, where he in iudgement sate;
And fearing how the matter might be vs'd,
To iudge aright, and free himselfe from hate:
He sits in place, heard censure of his frend,
And neuer spake till iustice made an end.
204
Agesilaus fame deserued praise:Although he were assured to his frend,
Whose gentle nature would imploy alwaies
In their behalfe to worke a happy end;
Yet did his promise to his friend refuse
In matter where he might not iustice vse.
205
Philip the Macedonian mightie kingThat had a poore old womans sute deni'd,
(His leisure seru'd him not for any thing:)
[Then be no longer king] aloud she cri'd:
Who did with meekenesse lend to her his grace,
And chose the title of a meaner place.
206
It further wrought impression and desire,And toucht his heart to doe things iust and true;
That he vnto his pallace did retire,
To heare the plaints of all that came to sue.
Where he remain'd all causes set aside,
Both to doe right, and see men satisfied.
207
Another time, being ouer-mou'd to sleepe,Not hearing well Machetas iust defence,
Condemned him; and gaue him daies to keepe,
For sums of money without all suspence:
He crau'd new hearing when the king did wake,
Which being obtain'd, did vpright censure make.
208
Traianus rightly writers doe commend,Who bent to warre, did from his horse alight,
The poore complaint onely for to attend
By woman brought, beseeching him for right:
Which did so much this mightie Emp'rour grace,
That he was held most iust in euery place.
209
Nothing more proper to a Prince belongs,That is of mild, and good, and gentle nature;
Then exercise of iustice without wrongs,
In equall right to eu'ry liuing creature,
Preferring none but such as walke vpright,
Resembling God, resplendent in his light.
210
Iustice it is that through Gods holy graceErecteth Monarchies and kingdomes great,
To shine and flourish in their proper place,
And to make trueth and equitie their seat.
What was of Lacedæmons glory cause,
But setting downe and keeping of good lawes?
211
God is the author that doth justice moue,Which he doth vse and euer exercise
Amongst vs all, as tokens of his loue,
Till it vs bring to period of the wise.
Such as are deckt with iustice high renowne,
Are fit to weare the high Imperiall crowne.
212
Iustice diuine kings ought not for to leaue,Nor they whoeuer will it on them take,
Which may the state and subiects much deceaue,
And millions of poore people beggars make.
Iustice should not as marchandize be sold:
Therefore most fit the king himselfe it hold.
213
The speech of famous Alexander was,And after him of Lodwicke wise and graue:
By way of prophecie should come to passe
When money made great offices her slaue,
Where men ingrosse great offices in sale
And after sell them deerely by retale.
214
They that make sale of office or estates,Doe likewise sell the secret'st thing of price,
The which is iustice that all bribing hates;
And would subdue true godlinesse with vice.
They sell the lawes, and take the subiects blood,
That draw reward vnto their priuate good.
215
I touch not good men which doe office hold,But those this lucrous Hydra doe imbrace,
Which would haue iustice with their bribes controld,
And damned vice to sit in vertues place.
Those of good zeale, are toucht with iust desire:
Those that are ill, extortion sets on fire.
216
Aurelian was of most respectiue feareHow he did place men in their Iudgement seate,
Vnlesse desert and vertue did appeare
That they all trueth with Iustice would intreat:
Hee ne're prefer'd one to the Senate place,
Except the whole consent gaue praise and grace.
217
Now compast is the circle of my Theame,Ariuing at the long desired point.
Astræa with her sword and fixed beame
Firmely vnites vertues dissundered ioint:
By whom (O King) thy greatnesse bounded stands
With wide seas limits and the spacious lands.
218
Vertues first resience in Assiria was:From thence shee tooke her flight to Persia:
This left shee straight to Macedon did passe:
Then neuer wearied in her toilesome way,
She came to dwell at Rome, olde ages pride;
And planted peace through all the world so wide.
219
But since the Romaine Empire came to waine,For her abode finding no constant place,
In thee shee setleth great Augustus raigne,
Confirming it to thy succesfull race.
Vertue triumphant now we may her call,
Seated by heauen in so high a stall.
220
Thus hath my lowly and submissiue Muse,With her dimme Ospray eyes dar'd to beholde
The Sunne of Maiestie; Oh then what excuse,
For a designe so venturous and much bolde?
This is my hope: where vertue rules the minde,
Attempts of dutie gracious pardon finde.
| Vertve trivmphant, Or a lively description of the fovre vertves cardinall | |