JUST

Nothing but reason I think I do say. Yes forsooth. Mine apparel is not Like unto thine, Disguised and jagged of sundry fashion, How be it, it is not gold always that does shine, But corrupting Copper of small valuation To horrible beside is thy operation, Nothing more odious unto the Just, Then the beastly desires of inordinate Lust. Yea but it is and harden thing sayeth the Philosopher, For a foolish man to have his manners reprehended, And even at this day it is come so far, God grant for his mercy it may be amended. For tell a man friendly now of his fault Being blasphemy, pride, or vile fornication, He will be as presumptuous as Hamam the haulte And repay with revenge or else defamation. Thus few men a friendly monition will bear, But stoutly persist and maintain their ill, And in noble men's houses truly I do fear There are to many have such froward will. Behold the Image of incipient fools, There are not a few even now of thy property, Until you be put into poverties schools: you will not forsake this foolish insolency. The Just against lust must always contend, Therefore I purpose to wrestle with thee, Put it by Who shall have the victory, straightway we shall see. I know that lust uses not little to brag: yea the battle of lust endureth long. The end of thy presumption now does appear, Not of my power I do thee expel But by the might of his spirit that dwells in me, Inordinate Lust with the joust may not dwell, And therefore may not I accompany thee. Where most wealth is and most dilectation, There Lust is commonly of most estimation: For where as wealth wants idleness does sla But where idleness is Lust parts the slake. Pause. Thus have you seen the conflict of the Just, Which all good men ought to use and frequent For horrible are the fruits of inordinate Lust, Which in some case resemble Hybra the serpent, Whose head being cut of and other riseth incontinent. So one of Lusts cogitations being cut away There riseth up and other, yea many we may say: It is requisite therefore that every degree Against this his lust, both strive and contend, And though at the first he seem sturdy to be, The Lord will convince him for you in the end. Your cause unto him therefore holy commend, Labouring to avoid all inordinate Lust, Go out, Enter In clination the Vise. And to practice in life, to live after the Just. I can remember since Noah's ship Was made and built on Salisbury plain, The same year y e weathercock of Pauls caught y e pip So that Bow bell was Like much woe to sustain, I can remember I am so old. Since Paradise gates were watched by night, And when that Vulcanus was made a cuckold Among the great Gods I appeared in sighed. Nay for all your smiling I tell you true, No no you will not know me now, The might on the earth I do subdue, tush, if you will give me leave isle tell you how, How, in good faith I carenot greatly, Although I declare my daily increase But then these gentle women will be angry, therefore I think best to hold my peace: Nay I beseech you let the matter stay, For I would not for twenty pou ̄ de come in their would ̄ des For if there should chance to be but one dalila, By the mass they would bind me in Samsons bans But what mean I first with them to begin, Sing that in all men I do remain, Because that first I remained even within, And after her Adam and so forth to Cain, I perceive by your looks my name you would know, Why you are not ignorant of that I dare say, It is I that do guide the bent of your bow, And ruleth your actions also day by day, Forsooth I am called Natural inclination Which bred in old Adam's fostered bones, So that I am proper to his generation I will not away with casting of stones, I make the stoutest to bow and bend: Again when I Lust I make men stand upright From the lowest to the highest I do ascend, Drawing them to things of natural might. ¶Where is the knave, that so did rave: Oh that we could him find, We would him make, for fear to quake That lout of lobbishe kind. My name is lust, & let him trust That I will have redress, For thou and I, will make him fly, Mine old friend Sturdiness. This is the mind of Musonus also I remember, Like as presently you have advertised me, For the which I can not but thankfully render, Such commendations as is requisite to be, And as your name is Sapience, thus much I see, That on heavenly wisdom you do depend, And not on as time does bring to and end. Alas what avails it riches to enjoy, Though as much in continued ̄ parison as Cressus the king, What helpeth it to have Helene in Troy, If the conscience of man continually sting, Elation and Pride, no commodity does bring, But is often known the forerunner of shame, And the blot of immortal memory and fame. Now by my hallydome it is alone a, Enter In clination the Vis . Better sport in my life I never saw, It is trim I tell you to dau ̄ ce with John & Joan a: We pass not a point for God nor his law, But Lust is lusty and full of porridge, Cogitation and he, in one Bed does lie When: here is master Just with his cankered courage, What and old doting, Sapience then I am dressed I, So often already Just hath me restrained, That I dare not entice him any more, For through Sapience he hath me clearly disdained That my courage is spent, and I have no more. Nay, there is no remedy with you we must talk. Turn back or you go, we have somewhat to say. Sing Sapience consisteth in heavenly document, And that heavenly document consisteth in sapience To bridle this wretch I can not but consent, Sith I of his purpose have had oft intelligence. I will bridle thee beast for all thy bragging. Lo now I have brought him under obedience. What shall that be? That trust to obtain with him I have struggled, God careth for his as the Prophet does say, And preserveth them under his merciful wings, Namely the Just that his will do obey, Observing his holy commandment in all things, Not for our sake, or for our deservings, But for his own sake openly to declare, That all men on earth ought to live in his fear. When Solon was asked of Cressus the king, What man was most happy in this vale terestriall, To the end he seemeth to attriqute that thing, When men be asociate with treasures celestial, Before the end can no man judge he does say, That any man is happy that here bears breath, But then by his end prettily judge we may, Thus true happiness coesisteth says he after death. If this be a truth as undoubtedly it is, What men are more foolish, wretched and miserable, The ̄ those y e in these treasures acco ̄ pt their whole bliss Being infect with amdition that sickness uncurable, A wicked Adrastia, thou gods deceivable, Thus to pluck from men the sense of their mind, So that no contentation, therein they can find. It is true, therefore a mind well content, Is great riches as the wise king Salomon does say: We have seen of late days this cancar pestilent Corrupting our realm, to our great decay, Ambition I mean, which chiefly did reign Among those that should be examples to other, We saw how their brothers they did disdain, And burned with fire the child with the mother, It is often seen that such monsters ambitious, As spare not to spill the blood of the Innocent, Will not greatly stick to become seditious, The determination of God thereby to prevent: God grant every one of us earnestly to repent, And not to set our minds on this fading treasure, But rather wish and will, to do the Lords pleasure. As I being properly nominate Just, Am here associate with contentation, So have I my whole felicity in Trust, Who ilumineth mine eyes to see my salvation. I will depart now, will you go with me trust. Nay fithe thou wilt not spare against me to rebel, I will not spare by Gods grace thee to bridle, All men may see how vile Inclination, Spares not to put the Just to vexation, Even so may all men learn of me again, Thy beastly desires to bridle and restrain Nay soft, thou shalt have a little more pain, For somewhat shorter now I will tie thy rain. Now blessed be God of his mercy and grace, With all my heart and soul I do you embrace. Now praised be God for this riches of renown Felicity in this world the Just do enjoy, Namely when the Devil can them not annoy, The Lords work this is, who be praised for ever, who grant us in his laws still to persever. That shall be done shortly by gods grace. Why, and is Lust and treasure converted to this. What foolish man in them would put trust, If this be the final end of their bliss, Much better I commend the life of the Just.