To the virtuous Lady, the Lady Woollie.  
far fet, dear bought, doth fit a Lady best;  
Such you deserve, such would my will bestow:  
Good things are rare, rare things esteemed you know;  
Rare should yours be, as you rare of the rest:  
Such hold this gift, fetched from a foreign land,  
Which wisest King, as precious did provide,  
Who viewing all the earth, hath nought espied,  
Whose worth (herewith compared) may longer stand:  
The price (I dare assure) is very dear,  
As puchasd by your merit and my care,  
Whose travel would a better gift prepare,  
If any better worthy might appear:  
Then this accept, as I the same intent,  
Which duty to the dead would will me send.   

ECCLESIASTES, OTHERWISE CALLED THE PREACHER. Containing salomon's Sermons or Commentaries (as it may probably be collected) upon the 49. Psalm of David his father. Compendiously abridged, and also paraphrastically dilated in English poesy, according to the analogy of Scripture, and consent of the most approved writer thereof.  
Composed by H. L. Gentleman.  
Whereunto are annexed sundry Sonnets of CHRISTIAN PASSIONS heretofore printed, and now corrected and augmented, with other affectionate Sonnets of a feeling conscience of the same Authors.  Psal. 144. 
3 Lord what is man, that thou regardest him: or the son of man, that thou thinkest upon him?  
4 Man is like to vanity, his days like a shadow that vanisheth.  
LONDON. Printed by Richard Field, dwelling in the Blackfriar's near Ludgate. 1597.   

TO THE RIGHT EXCELLENT AND NOBLE PRINCESS, LADY OF RAREST virtues, Queen Elizabeth our most gracious Sovereign: her highness faithful subject Henry Lok, wisheth perfect and perpetual felicity.  
THE purest liquor drawn out of the heavenly fountain of salomon's inspired wisdom I here (with all zeal of your highness service) in most humble duty, offer to your thrice sacred Majesty, under whose most glorious Empire, having first received the breath of this life: and by whose shining beams of most gracious government, that life having tasted part of the common comfort of your many happy subjects, and peculiar favour of your most princely countenance: I cannot but as I acknowledge all my powers of right to pertain to your highness disposition: so to force my weak endeavours, to testify the sincerity of the same. This my present, which (in a rusty cask, in steed of a golden cup) I have ventured to purchase for your Highness, is (I confess) far unworthy your majesties tasting of (though in the benignity of David's spirit, I doubt not your Highness will accept the same,) which, as it is borrowed from the labours of so mighty and worthy a king as was Solomon the true Author thereof, it seems most fit the dedication to your Majesty, who in Empire being a peer unto him, in election a partner, in happiness a rival, and in wisdom a Sabian observer of his soundest doctrines, can perfectliest judge, and will kindliest (I assure myself) welcome this his child for his father's sake, which must be (and so I desire) his only grace. For with me it is true that in the composition hereof, it fared as with more worthy Nehemias, when he attempted the repair of the holy City: who being oftentimes disturbed therein by the practice and malice of Sanballat, Tobia and Geshem, was sometimes forced to desist from his attempt, and in the end to effect it with sword in one hand and mattock in the other: so whilst common cares and domestik duties (the direct enemies to all ingenious actions, and proper poison) of pure invention, did many times confound my judgement, disturb my leisure, & in a manner utterly disable my disposition for so weighty an affair (removing so often my hand from my mind, and my mind almost from the affection of my heart) I (with half my weak self) have been driven thus to piece together, this often broken off, & now unworkmanly perfected task. Which yet (as a well favoured person, even in mean attires, seems yet ever comely) will I doubt not show some excellency of the composers spirit, though it be not artificially clothed with borrowed beauties from my barren brain. And your Highness, whose course of life so well conformeth with this his discourse (teaching us your subjects by holy practice, what he by divine precepts instructed his) may as justly challenge (me seemeth) the publication of the like discourse: as we without defrauding God of his honour, & your Highness of your due, may not conceal the perfect resemblance your Highness hath of him in name, disposition, and fortune: & we with his subjects in honour, prosperity and peace: which albeit, we your inferior subjects (as the weak sighted eyes which cannot behold perfectly the face of the sun, but looking down in the water: nor see his first appearing in the East, but by looking for the shadow in the West) knowing our disabilities judicially to observe the clear brightness of your shining virtues: referring to bordering Princes and attendant Peers, the more fit recording of the same: we take palpable assurances of the blessed Spirit of God working in you; by the like fruit of peace, prosperity and plenty derived by your majesties most excellent government and wisdom, unto us: whose first work of building up the Church of Christ, providing for learning, restoring the decayed strength and munitions of the realm, enriching the treasury of the land by refined coin, retaining with most princely magnanimity, the ancient ample bounds of your Empire, the establishment of so many profitable factories for unfrequented traffic, the chargeable discoveries of so many unknown parts, the honourable repulsion of so many foes, the bounteous purchase of so many neighbour friends, the charitable relief of so many Christians oppressed, the equal distribution of justice unto all, (all tending to the glory of God, & prosperity of your reign) do sensibly, without any disparagement of the greatness of that mighty Prince, draw on a certain lively comparison of both your properties & blessings: which therefore might excuse me of flattery, if in a few words I should point thereat. But I will leave the ampler relation hereof to future posterities, & herein humbly craving pardon of your Majesty, for this my presumption (which indeed hath been founded on your highness gracious acceptance of my former Passionate present) and recommending them anew to your majesties favour herewithal, augmented and reform; I will with all fervency of prayer, commend your Highness to the protection of the Almighty: who as he hath confirmed your throne these (now nigh forty) years amongst us, to the universal peace and comfort of his Israel the Church of Europe: so may he redouble and continue even to the end (if so his Highness please) your majesties most happy reign over us for ever.  
Your majesties most dutiful and loyal subject, HENRY LOK.   

To the Christian Reader.  
IT is the most fit subject for the nobility of man's spirit to meditate of felicity: and a true saying of Aristotle, that Omnia appetunt bonum. Yea the common practice of our high minded age, is to strive for the same in the superlative degree. But so foolish and newfangled are our desires, that wishing we wots not what, and seeking it we know not how nor where: we come all far short of the same, and some run headlong to the despised contrary (looking for it on earth) and thereby groping for it to their graves, they are there cut off of their hopes, and die discontented with their haps. Whereas if they acknowledged it to be the tree of life, planted in the heavenly paradise, they would less labour their bodies for attaining these transitory shadows of pleasure, and more exercise the faculties of the soul for achieving the same, so much the more despising these instable & imperfect happinesses of this life, as they found their foolish affections of the flesh (doting on them) to work neglect of the nutriment of their soul: & slackness in the constant travel in religion and virtue (which is requisite for the long journey we have to pass through life and death thereunto.) But this having been the sickness of all ages, & specially of the jews in salomon's time, (which induced him, as it should appear, to take so great pains in removing them from that error,) I the less marvel, that our age flourishing in the pride of like long peace and plenty, under her majesties most happy reign, be also sotted with the world as they were, dreaming of that perfection and perpetuity here, which God by nature hath denied unto us, & but by her highness reign we could hope for. And since it is the duty of every part and member of the body, to join in the assistance & cure of the whole, if any particular of it should suffer: I have in a dutiful compassion of this common calamity endeavoured to seek forth some mithridate for this poison: by which so many perish, and have here brought thee a Doses of the wisest Physicians composition, that ever had practise of that cure: who did not (for th' experiment of his potions quality, first kill many patients in trial thereof) but applying it to his own wound first, dares confidently write probatum est, and by the seal of the holy spirit and consent of the Church, doth warrant thee to taste of the same. It is a receipt so oldly composed perhaps, that thou respectest it the less, or of so small price, that thou shamest to take it, or perhaps knowing the bitterness of the taste, thou hadst as live continue sick, as to try it. But deceive not thyself, it is of the nature of the perfectest drogs, which with age increase in strength: of the kind of Sibilla's works, which refused, grow higher prized: and of the herb called woodroofe. which only handled hath an evil smell, but more forcibly rubbed, yieldeth a sweet savour. Receive it therefore as confidently as he assureth it, and as kindly as I intent it: who in respect that the obscurity of many places, the contrariety (as at first would appear) of some points, and strange dependency of the whole together: have done my careful & studious iudevor (by consideration & imitation of the best interpreters hereof) to explain the true sense, accord the different places: to join by probable connexion the whole discourse together: which aswell to distinguish the several arguments, as to vary the verse, and pause the reader) I have not altogether unfitly distributed into three Sermons, each one containing four Chapters a piece. The first especially showing the vain opinion of felicity, which is not in earth to be found. The second pointing more directly (by the lawful use of this life) the true way unto her. The last, teaching her residence to be in heaven, and persuading the speedy pursuit of her favour. And that you might truly consider of the carriage of the matter, according to the scope of the Text, I have caused the same to be quoted in the margin, reducing for memory sake into two abstract lines of verse set in the top of every leaf: the substance of every pages content, which afterward as thou seest, is paraphrastically dilated page by page, in the plainest form I can devise. Who in respect of the gravity of the argument did restrain my pen from the helps of much profane learning, and in consideration of the antiquity of the work, and majesty of the author, could not (without great indecency) have used the authorities of men, or of so late times (as since the learn flourished, whence we now receive our common light.) Like naked truth therefore I pray thee receive it, for it own, if not for my sake: & if in any thing I seem to swarm from thy conceit of many points, I pray thee confer farther therein, with D. Gregorius, Neocerasiensis Epis. Olimpioderus, D. Salonius Epis. Viennensis, Theod. Beza, joh. Serranus, Anth. Corranus, Tremelius, all interpreters and paraphrasers in prose upon this work, and I. Lectius, Ro. Lemmannus, I. Vivianus, reducers thereof into Latin poesy, or any other thou likest better of, so shall my errors be covered or excused, whilst their different forms, distributions of method, & interpretations, will leave thee (I am persuaded) in some points as little satisfied as this my labour shall do: who in some things was forced to digress from them all, when either too much in one place, or too little in an other, they followed the form of a Paraphrasis, which they undertook: into which error also it is not unlike but I have sometimes fallen myself, and I doubt not but many things more might have been said, & perhaps to more purpose than I have done, but non omnia possumus omnes. According to my sufficiency I have discharged myself faithfully unto thee, and therefore I trust (in these days wherein some pernicious, many uncivil, and a swarm of superfluous and unprofitable books pass from the press) it shall not be needful for me to use great insinuation for thy favour; since it lieth not in the bounds of a Preface, to prepare a perverse mind, or in the nature of such a work, to go a begging for a grace. I will therefore cut off that labour, & only signify unto thee the excellency of this work, compiled by the wisest man, and mightiest king of Israel, even Solomon the king of peace: Ydida: the beloved of God: Ecclesiastes the preacher: who in his Proverbs instructeth thee as a child, to a civil and honest life: in this work, suiteth thy manly thoughts to the inquisition of the highest good. To the end, that by his last song of heavenly love, thy ripened thoughts might be inflamed with that glorious bride Christ jesus: to whose holy direction I heartily commend thee.  
H. L.   

Certain poems to the Author of the work.  
TErra ferax vatum est Brittannia, non tamen omnes,  
Aut uno, aut sacro flamine Phoebus agit  
Hic canit obscuri certaminis arma virosve,  
Alter lascivi ludicra amoris alit.  
Hos genio ut superas, sic carmine & argumento  
AEquum & Reginae est cedere Regis opus.  
A. H. S.   

Ad Serenissimam Reginam Elizabetham.  
REgia Virgineae soboles dicata parenti,  
Virgo animo, patriaemater, Regina quid quid optas?  
Chara domi, metuenda foris, Regina quid optas?  
Pulchra, piaes, princeps, foelix, Regina quid optas?  
Coelum est? Certò at serò sit Regina quod optas.  
joh. Lily.   

Ad Lockum eiusdem.  
INgenio & genio locuples, dic Locke quid addam?  
Addo, quod ingenium quondam preciosius auro.   

Ad Authorem.  
NOn vane vanos sapiens perstringit abusus:  
Nec vano enarras regalem carmine mentem.  
Nec qui suasit opus, fuerat vanúsve malúsve.  
Nec vanum divae sacrum dicare laborem.  
Cuius quid vani? quid non memorabile dictu?  
Non vanumest sceptro, populum rexisse potentem.  
Non justo regem bello, superasse superbum,  
Non Antichristi virès fregisse furentis,  
Non armis miseros, vicináque regna fovere,  
Si vanus repeto, ignosce ô regia virgo▪  
Vano. Pergetamen. Sola haec & vera putato.  
L. P.   

To the work.  
THee Princes pen, now present to a Prince,  
And poem to a princely spirited Muse:  
Ye full sound Ethics of the sweet essence  
Of heavenly truth, which all aught to peruse  
View all, reap good, leave ill without excuse.  
H. A.   

To the Author.  

FOr me to praise this work, it were no praise,  
Whilst thou dost publish it: it praiseth thee;  
Thing (once called perfect) further praise denayes,  
Because all other words inferior be.   

With happy sight thy muse appears to see,  
That could select a subject of such choice,  
Which hath enforced many more than me,  
With silence (for thy blessed attempt) rejoice.   

Thy former vain, no vain conceit bewrays  
By Passions (patterns of a Christian fight)  
But for this work, yet highest honour stays,  
And therefore henceforth fear no others flight  
Thy Zeal, thy theme, thy gift, thy fame to stain,  
Which imitate they may, but not attain.   
M. C.   

TO THE Queen's MOST EXCELLENT MAJESTY.  
TO you thrice sacred Princess of this isle:  
By God, By country, By true wisdoms praise,  
Elect, Anointed, Sovereign, is the style,  
religious Empress, Beauty of our days,  
His Church you cherish, that your state did raise,  
Our peace you purchase, where your throne is placed,  
Eternal glory on your actions stays;  
Rare, Crowned, Virtue: Holy, Humble, chaste,  
Whom all heavens high perfections fully graced  
Whom all earth honours, should, do, will adorn:  
Whom all the Muses have with love embraced:  
Who doth pale Envy, and blind Fortune scorn;  
To you wise king's discourse of bliss I bring,  
Renowned Queen, true type of happiest King.   


Chap. 1.  


verse 1 Those sacred words king David's son did preach, who Israel taught  
verse 2 All vanity of vanities, he calls: more light than thought.   

1.  The words of the Preacher the son of David king in jerusalem. 

THe heavenly words of holy David's son,  
Who over Israel's race sometimes did reign,  
Wherewith to virtue he his subjects won,  
Whilst in jerusalem he did remain,  
And to instruct them thus did not disdain.  
Those words, no vain discourse it is I write,  
Penned by a Prince, as God did them indite.   

Strange doctrines, which some paradoxes call,  
But yet the quintessence of holy creed,  
lives pure Elixir, which is sought of all,  
T'assuage cares corrosives, in heart that breed,  
Of happiness the generative seed,  
Of moral speculation practise sound:  
Of constant faith the quiet fruit he found.    

2.  Vanity of vanities, saith the Preacher: vanity of vanities, all is vanity. 

The far fet happiness which some propound,  
In minds, in bodies, and in fortunes gifts:  
(Which all conjoined seldom times are found)  
But to a vain conceit the fancy lifts,  
And their best Sectaries do lose their drifts;  
The crown it is, of heavens most glorious state,  
Earth's fruits all vain: care, folly, and debate.   

Yea vain, all vain (saith he) man's soul well proves,  
What ever on earth's spacious Orb below  
Hath breath, life, being, sense, or what so moves  
By vegetative kind: or which doth owe  
To nature a declining state to grow.  
Vain in the root, in bud, in flower all vain:  
Vain fruit, whose offsprings vainly vades again.     


verse 3 What solid fruit finds tired man, of travel under Sun?  
verse 4 The earth is firm, whilst man's age past, another age doth run.   

3.  What remaineth unto man in all his travel, which he suffereth under the Sun? 

What if some one amids a multitude,  
More happy in many points than others be?  
Yet truly can you not thereby conclude,  
That perfect happy, in all respects is he:  
Nor long time can enjoy the same we see.  
Upon a tickle point earth's blessings stand,  
And come and go in turning of a hand.   

All must confess, that nothing long remains  
To man, for all the travels of his mind,  
Sustained in this life with bodies pains,  
Since earth and earthly things all vade by kind,  
As doth a shadow or a puff of wind.  
No providence preventeth destiny,  
Earth and her fruits do live but for to die.    

4.  One generation passeth, and an other generation succeed, but the earth remaineth for ever. 

Man's life like to a burning lamp doth waste,  
And like the ship on sea all storms abide,  
Flies swift as thought, which strait is come and passed:  
Whose memory as soon away doth slide,  
As trace which soaring fowl through air did guide,  
Whose intercourse of change so swift doth go,  
That sense can scarce discern that it was so.   

And as on stage new actors issue still,  
Until each part expired, the play be done:  
So generations new the world do fill,  
And ages new past ages overrun:  
And shall till this world's end have new begun  
That other world, which never shall have end:  
To which we posting thus, our hopes should bend.     


verse 5 The moving sun doth rise and set, and turns from whence it came,  
verse 6 The wind from north to south blows round, & calmeth with the same.   

5.  The sun riseth, and the sun goeth down, and draweth to his place where he riseth. 

Yea all heavens elements full well we see,  
Though far more durable than man by kind,  
Yet for our use, in motion still to be,  
And by their change of change put us in mind,  
As in the lightsome sun we proof may find;  
Whose time in measuring out our time is spent,  
Whilst we to mark his motion only meant.   

This glorious Bride, in love of earth his spouse  
From his Starchambered palace of the sky,  
Drawn on by morning's wings, betimes doth rouse  
Through either Hemi-sphere, and passing by  
Th'Antipodes, from East to East doth fly,  
With every step Orisons making new,  
Wherewith the earth new beauties doth indew.    

6.  The wind goeth toward the South, and compasseth toward the North: the wind goeth round about, and returneth by his circuit. 

This pure sweet air wherein things breathing live,  
Th'all filling essence of vacuity,  
He unto life the very sprite doth give,  
And never rests, his presence to apply  
To our behoof: who languishing would lie,  
If long he should retire his flagrant breath,  
Whose use (from us restrained) doth menace death.   

He being speedy guide to motions all,  
In tender care and neighbour love he owes  
Unto those lower regions, forth doth call  
From hills and dales exhaled breaths, whence grows  
As many winds as on earth's compass blows,  
Which cleansing clouds, and drying dampish soil,  
Do whistling through earth's hollow vaults recoil.     


verse 7 Fresh waters from the sea thence flows, their ebbs yet fill not it.  
verse 8 All is but toil man sees or hears, with his insatiate wit.   

7.  〈…〉 

The liquid streams, of waters which arise,  
Fro out the Cistern of the Centors deep,  
Whose winding channels in a wondrous wise,  
Through hills and dales, in kerbed wise do creep,  
A constant progress do by nature keep,  
Till they the Ocean (their dear mother) meet,  
Whose brackish tears for them, their drops make sweet.   

Whose fruitful womb, in grateful wise repaies  
The yielding earth, the tribute of her love,  
By sending strained springs through forced ways,  
And Porus passages for man's behove,  
That so herself in bounds might mildly move:  
Who yields likewise to bear earth's heavy brood,  
And breeds herself some store of humane food.    

8.  All things are full of labour: man can not utter it, the eye is not satisfied with seeing, nor the ear filled with hearing. 

And not these compound elements alone  
Are subject to this intercourse of change,  
But even the four pure elements each one  
Do from themselves, to th'others natures range,  
Though contrary by kind, with motion strange:  
Earth into water turns, moist into air,  
Pure air to fire, condensed they back repair.   

So all things labour evermore and tend  
Unto their end, which when they once attain,  
That form doth change and to another bend,  
Which likewise in his time hath end again,  
And nothing in one state doth long remain;  
Whose wondrous frame, in vain man seeks to find,  
Whilst no man's study can suffice his mind.     

verse 9 What ever hath been, shall be done: for there is nothing new:  
verse 10 What may we say is now, the which was not before think you?  

9  What is it that hath been? that that shall be: and what is it that hath been done? that which shall be done: and there is no new thing under the Sun. 

For proof, let me demand but this of you,  
Who most have searched natures secret power?  
And you who are conversed in stories true,  
And you observers of each day and hour,  
Have ye not found, that time doth all devour?  
And that new times the like things doth produce,  
As any former ages had in use.   

We dream of secrets daily, newly found,  
And of inventions passing former wits,  
We think our world with wisdom doth abound,  
And fame (for knowledge) us much rather fits,  
But overweening thoughts this toy begits:  
Their longer lives more temperately led  
In holy study, sure more knowledge bred.    

10.  Is there any thing whereof one may say, behold this, it is new: it hath been already in the old time that was before us. 

What one thing can we say is new indeed,  
Excepting time itself, which still renews?  
New sins perhaps this wicked age would breed,  
Yet can not other then first age did use:  
The name of new indeed we do abuse,  
By calling new the thing we newly know,  
Which rather ignorance of skill doth show.   

Those elder times (no doubt) in golden age,  
When nature's strength was in her youthful prime,  
When Will on Wisdom tended as a Page,  
And love of virtue, banished many a crime,  
When humble thoughts did not for glory climb:  
Then all things flourished sure that now we see,  
And actions all, that are, or that may be.     

verse 11 Things passed forgotten are we see, and future so shallbe.  
verse 12 In jerusalem, Israel's king I was, who teacheth thee.  

11.  There is no memory of the former, neither shall there be a remembrance of the latter that shall be, with them that shall come after 

But they forgotten are, as ours once shall,  
Man's few and evil days with cares of mind,  
Make many worthy things to dust to fall,  
And us to predecessors grow unkind,  
Whose fames with theirs shall vanish with the wind,  
And as our stealing wits would eclipse their fame,  
Devouring time, shall desolate our name.   

For what more equal recompense is due,  
To such as others merits do deprave,  
Then that like base contempt, do them ensue,  
And of successors they like guerdon have,  
And so we see fame leaves us at the grave:  
Build then his happiness on earth who will,  
He but himself with care and scorn shall fill.    

12.  I the Preacher have been king over Israel in jerusalem. 

By proof I speak, who once a mighty King  
Did sway the Sceptre of the holy seed,  
Whose blessed name of peace, true peace did bring,  
And public wealth, which happiness did breed,  
And all delights whereon the world doth feed:  
From Dan to Bersaba there, bound before,  
And from Euphrates unto Nilus' shore.   

My seat in Center of earth's Paradise,  
In blessed jerusalem God's dwelling place,  
Near to whereas mount Zion doth arise,  
The holy hill, which doth the country grace,  
Wherein I ruled not a little space:  
For forty years, I reigned still in peace,  
And in a ripened age I did decease.     

verse 13 I gave my heart (God gave this care) true wisdom out to find,  
verse 14 My study found all under sun, to be but grief of mind.  

13.  And I have given mine heart to search and find out wisdom by all things that are done under the heaven, this sore travel hath God give to the sons of men to humble them thereby. 

And all this time I bent my power and will,  
To find fair wisdoms palace, that I there  
My homage due, might pay unto her still,  
And trophies to her in my heart might rear,  
Her love made me all other love forbear:  
Wealth I and honour, health, and every thing  
Disdained, that did not me true wisdom bring.   

I therefore first did God most humbly crave,  
To guide my steps in such a holy care,  
Who (thenceforth) thereof such a measure gave,  
As none for wisdom might with me compare:  
To prove all things I did my heart prepare,  
Insatiate still as man by nature is,  
Of skill (so doomed) for Adam's first s.    

14.  I have considered all the works that are done under the sun, and behold all is vanity & vexation of the Spirit. 

What ever nature of herself brings forth,  
Or skilful Art by practice could produce,  
What ever did to any seem of worth,  
Or for necessity might seem of use,  
Was still the object of my studious Muse,  
Which out of all to gather did desire,  
That happiness whereto we would aspire.   

But for my pains on earth did nought attain,  
But loss of time and agony of sprite,  
A vain desire, replete with skill more vain,  
A careful life, disguised with vain delight,  
A puffed up brain, with dreams of wisdoms sight,  
But to my heart unfruitful of content,  
To wearied life, a load of time misspent.     

verse 15 The crooked thing can none make strait, or number things amiss.  
verse 16 I thought and said, in power or wit, none like me was or is.  

15.  That which is crooked, can none make strait: and that which faile●● can not be numbered. 

For when I sought to practise what I knew,  
My mind distracted diversly was led,  
In looking to prevent things to ensue:  
Much care in vain I took, no fruit it bred,  
To know the world's amis, serves to small stead;  
When no man can make strait the crooked tree,  
Or mend the chance that is ordained to be.   

To number forth man's miseries and woe  
Is hard to do, and little would avail:  
To stay the Ocean's course, he should but go,  
That would support, where nature means to fail:  
It makes us but our weakness more bewail,  
If any way our wisdom stood in stead,  
It would suppress the vices in us bred.    

16.  I thought in mine heart, and said, Behold I am become great, and excel in wisdom all them that have been before me in lerusalem: and mine heart hath seen much wisdom and knowledge 

And though (alas) I might of all men best,  
For wisdom be reputed 'mongst the great,  
Whose knowledge far surpassed all the rest,  
Before me ever were in Israel's seat,  
Or any others whom Records repeat:  
Yea then was Chalcoll, Darda, or Ethan,  
Heman, Maholl, or any living man.   

Yet I for all my knowledge must confess,  
That childish blindness reigneth over all,  
The more I knew, I thought I knew the less,  
My knowledge, ignorance I seemed to call,  
When to the scanning of it I did fall:  
As far to weak true wisdom to behold,  
As man unfit, God's secrets to unfold.     

verse 17 I studied all both good and bad to know, in all I found  
verse 18 Much grief, & as much wisdom grew, new cares & woes abound.  

17.  And I gave 〈◊〉 heart to know wisdom and knowledge, madness and foolishness: I knew also, that this is a vexation of the spirit. 

And that I might the better others judge,  
I bent myself to every students vain,  
To read each frivolous work I did not grudge,  
As well as writers of more pregnant brain:  
The rules of observations I did gain,  
Which long experience maketh many see,  
And to the vulgar sort instructions be.   

I put in practice what these arts did teach,  
And tasted every toy for my delight.  
Fond actions made in modest mind a breach:  
For will with reason I did arm to fight;  
Yet all in fine did but torment my sprite.  
In wisdoms grave restraint my bounds seem strait,  
On folly, shame, and sorrow to await.    

18.  For in the multitude of wisdom is much grief: and he that increaseth knowledge, increaseth grief. 

So wisdom proves a style of small avail,  
Which cannot yield a man one happy day,  
His infant studies servile fears do quail,  
His youthful years with wantonness decay,  
His manly thoughts world's cumbers wear away:  
His years of judgement for true wisdom fit,  
Devoid of power, through weakened limbs do sit.   

And yet suppose some one in ripened time,  
In body and in mind have some delight,  
Yet he shall find, when he doth seem in prime,  
A world of woes to march before his sight,  
Which past or presently shall with him fight:  
Which if he scape, yet many thousands bear,  
Whereof whilst yet he lives, he stands in fear.      

Chap. 2.  

verse 1 Then did I joy prove at full, which also proved vain.  
verse 2 Mad laughter and short joy, what ease do ye yield to my pain?  

1.  I said in mine heart, go to now, I will prove thee with joy: therefore take thou pleasure in pleasant things: and behold this 〈◊〉 vanity. 

THus tired with these studies I repined,  
And in my heart, I said, no more of this:  
Now will I try if pleasure I may find,  
To cheer my fainting soul in worlds amiss:  
Perhaps in mirth and joy is placed true bliss,  
Let me to counsel, my affections take,  
And let them to their like frolic make.   

From reason's bonds, thus set at large awhile,  
They each of them their appetites do fit,  
Each several sense, himself seeks to beguile,  
And all conspire the wished prize to git,  
But (over gorged) full soon they all do surfeit:  
For lust complete satiety doth breed,  
And vain the fruit, that grows from such a seed.    

2.  I said of laughter, thou art mad: and of joy, what is this that thou 〈◊〉 

Then did I first begin indeed to know,  
The vanity of these unconstant joys,  
For while the foggy mist of lust doth grow,  
As through a cloud, we see it so annoys  
Our purest judgement, even with childish toys:  
But then (as safe on shore) the storm I saw,  
Whose raging billows did souls peril draw.   

Then called I laughter a deformed grace,  
More fit for fools, then temperate men to try,  
Grave majesty expelling from the face,  
And antic wise disguizing men, whereby  
As madness, I began it to defy:  
As forced mirth, which no sweet fruit doth bring,  
But to relenting soul a poisoned sting.     

verse 3 With wine I wit and folly fed, to find man's lives content.  
verse 4 In stately works, of houses and of vineyards, study spent.  

3.  I sought in mine heart to give myself to wine, and to lead mine heart in wisdom, & to take hold of folly, till I might see whe● is that goodness of the children of men, which they enjoy under the sun, the whole number of the days of their life. 

The Antidote of hearts with care oppressed,  
Earth's blood, wits bane, wines best delighting taste,  
I gave myself to prove in my unrest,  
To quicken so my sprights, with care defaced,  
Not glutton like, with drunkenness disgraced,  
But as in prickly bush men Roses take,  
So in my plenty I not measure brake.   

For why, the object of my actions were  
So limited by wisdoms happy guide,  
That I in them, did God's offence forbear,  
And in the bounds of temperance firm abide:  
I only sought by all things to have tried,  
Where, and what is, that good man's offspring finds  
In life on earth, which so enchants their minds.    

4.  I have made my great works: I have built me houses: I have planted me vineyards. 

And for I held magnificence to be  
A virtue fitting well a princely mind,  
I built and dedicated (Lord) to thee  
A Temple, where thy Ark a rest might find:  
A worthless present for a God so kind:  
Yet best that skilful hyram's art could frame,  
In seven years time, and cost upon the same.   

I raised and re-edified beside,  
Full many cities to withstand the foes,  
And Libanus, whose beauty far and wide,  
In fame before all other cities goes:  
Besides a Palace for my Queen, like those  
Where mightiest monarchs courts have erst been placed,  
Which was with many vineyards greatly graced.     

verse 5 I gardens had, and Orchards fair, of every fruitful tree.  
verse 6 And Aqueducts to water them, the purest that might be.  

5.  I have made me gardens & orchards, and planted in them trees of all 〈◊〉. 

I made me spacious gardens therewithal,  
Wherein to solace both my Queens and me,  
In which all kind of herbs both great and small,  
And all such flowers as either pleasing Bee  
To sight or smell, you there might plenty see,  
Or which for health of man had any praise,  
Or for delight might serve him any ways.   

My Orchards like to Paradise were held,  
Wherein for shady walks and sweet prospects,  
Ingenious art had nature so excelled,  
That things 'gainst kind produced most kind effects;  
All fruitful trees of taste that man affects,  
Were planted plenteously, from Cedar tall  
To little shrub, that climbeth by the wall.    

6.  I have made me cisterns of water, to water therewith the woods that grow with trees. 

From top of farthest cliffs through hills and dales,  
I set my fountain heads and crystal springs,  
I forced rivers from the lower vales,  
To mount their neighbour hills, whose backs them brings  
Unto those Cisterns, which by spouts them flings,  
Like April showers dispersedly to fall,  
And so bedew those bordering trees withal.   

Whence softly they distilling to the ground,  
Might cool the pride of summers scorching rays,  
And cause the happy soil with fruit abound,  
Which spring time like, thus flourished always,  
Whose overplus of streams in channel stays:  
That every fish and foul might solace take,  
Or men might bathe on bank, and banquet make.     

verse 7 I households had of men & maids, and store of beeves and sheep.  
verse 8 With Prince's treasures, singing folk, I did for pleasure keep.  

7.  I have gotten servants and maids, & had children borne in the house: also I had great possession of beeves and sheep, above all that were before me in lerusalem. 

I was attended on in princely sort,  
As well of Nobles as of servile kind,  
Yea tributary kings did oft resort,  
To do the homage fealty did bind,  
Of Captives I had store, unto my mind,  
And families of these and their offspring,  
To populate a country for a king.   

My flocks of sheep, and herds of cattle great,  
Wherewith my royal Court I daily fed,  
Who thirty beeves, and fivescore Sheep did eat,  
Besides such dainties as the country bred,  
I forty thousand horse to battle led,  
And Charets more I had, I dare well say,  
Then any king in jewry till this day.    

8.  I have gathered unto me also silver and gold, and the chief treasures of kings and provinces: I have provided me men singers and women singers, and the delights of the sons of men, as a woman taken captive, & women taken captives, 

Of treasure I had store and revenue,  
Six hundredth Talents, sixty six of gold,  
Four hundredth fifty more, from Ophire due,  
And custom for all merchandise was sold,  
With tributes more than number well you could:  
So that like stones or dross, I silver gave,  
And in my reign for want few needed crave.   

The choice of all the spoils of war I had,  
Both men and women singers rare of skill,  
Whose melody would cheer the mind most sad,  
Whose beauties with delight the eye might fill,  
And of these had variety at will,  
And what so ever humane kind can crave,  
To seek delight therein, myself I gave.     

verse 9 More mighty than forefathers all, with wisdom ruling mind,  
verse 10 I fed my will, my will pleased me, this fruit my pains did find.  

9  And I was great, and increased above all that were before me in jerusalem: all my wisdom remained w●th me. 

Thus grew I mighty, and of greater fame  
Than any king jerusalem had known:  
From far and near, great Princes sent and came  
To see my greatness, which abroad was blown:  
Admired I was, and loved of my own,  
Surpassing far, report that went of me,  
As Saba Queen, confessed that came to see.   

And (which few men, in prosperous state can do).  
By wisdoms rule I guided so my life,  
That holy justice still I leaned unto,  
And shielded innocence from Tyrant's strife:  
And (had I not transgressed through heathenish wife,  
Who made me wink at her Idolatry)  
Few errors in my life you should espy.    

10.  And whatsoever mine eyes desired, I withheld it not from them: I withdrew not mine heart from any joy: for mine h●rt rejoiced in all my la●or: and this was my portion of all my travel. 

Thus did I fill my eyes with their desire,  
And fed my heart at full with all content,  
No sooner did my thought a thing require,  
But forward to effect it strait I went:  
Thus I my days in joy and solace spent,  
Peace gave me wealth & power, power fed my will,  
My will sought happiness in all things still.   

But happiness I had not as I thought,  
For though in use of things I seemed glad,  
Yet afterward they to me loathing brought,  
And things begun in joy, were parting sad,  
And yet that present joy was all I had,  
In recompense of all my trau'll and pain,  
And to have that, was more than many gain.     

verse 11 I viewed in fine all I had done, & found all vain and fruitless.  
verse 12 Both wit & folly, for of both none knew more: all proved bootless.  

11.  Then I looked on all my works that my hands had wrought, and on the travel that I had laboured to do: and behold, all is vanity and vexation of the Spirit: & there is no profit under the iunn● 

In fine, now surfeiting indeed with all  
My dear bought pleasure, both begun and passed,  
Unto a reckoning I my judgement call,  
And true account of gain, of them I cast,  
And did survey my works, which yet did last,  
To see the benefit I reaped thereby,  
Because I would the truth of all things try.   

Which when I found for most part vanished quite,  
And those remaining, subject to like fate;  
I saw a world of vanity and spite,  
Which made me world and all her works to hate,  
As mass of misery, and unkind debate,  
As they shall find, who thus forewarned will prove,  
Repentance being price of foolish love.    

12.  And I turned to behold wisdom, madness, and folly: for who is the man that will come after the king in things which men now have done. 

Then I a new comparison did make,  
Twixt sacred wisdom (heavens infused gift)  
And humane wisdom, which doth pattern take  
Of precedents, of moral actions drift,  
The skill wherein doth worldly minds up lift,  
And this compared with foolish ignorance,  
Which in the world doth many sots advance.   

For if that knowledge on experience grow,  
And that experience be the child of time,  
If time her power do to the studious show,  
And labour doth to highest knowledge clime,  
If judgement flourish where these are in prime,  
Than who hath me surpassed, or shall succeed  
In these, whose censure may more credit breed?     

verse 13 Yet found I wisdom it excel, as light doth darkness far.  
verse 14 It sees, that gropes, yet wise and fond, both in one hazard are.  

13.  Then I saw there is profit in wisdom, more than in folly: as the light is more excellent than darkness. 

And what I could, impartial conceive  
Of each of them, I will thee truly tell:  
I found that folly did a man deceive,  
And woe to them within her snares that fell,  
But wisdom did all earthly things excel,  
Immortalizing man with worthy fame,  
And covering the defects of nature's shame.   

And look how much the sun in summers day,  
When he in Zenith of our Hemis-pheres,  
Most glorious beams of brightness doth display,  
Suprasseth darkest nights that winter wears,  
In frozen Zone for light some face he bears:  
So far and more, the wise do fools surpass,  
Or more than precious stones do brickle glass.    

14.  For the wise man's eyes are in h●s head, but the fool walketh in darkness: yet I know also that the same condition falleth 〈…〉. 

For why, the wise call passed things to mind,  
Observe the present, future do foresee,  
Compare effects, whereby they courses find,  
And make their actions to best rules agree,  
Like Eagle eyes, and Lynx's sights theirs be,  
Where fools as blindfold, groping miss the way,  
And unto every danger are a prey.   

Although in deed one end befalleth all,  
The wise and foolish, beggar and the king:  
All made of earth, again to dust do fall,  
And every state is crossed with some thing.  
Wisdom breeds care, and folly want doth bring:  
Wealth lives in fear, and poverty in woe:  
Honour envied, base blood contemned doth go.     

verse 15 If so (thought I) then is it vain, more wisdom to aspire,  
verse 16 All is forgot in time to come, like death have all for hire.  

15.  Then I thought in mine heart, it befalleth unto me, as it befalleth to the fool: why therefore do I then labour to be more wise? and I said in mine heart, that this also is vanity. 

I therefore in my heart began to think,  
If all estates some misery must have,  
If wise and foolish both of one cup drink,  
If all by death must draw unto the grave,  
If wisdom may not man from danger save:  
If sickness be the common guide to death,  
If death the end of all that draweth breath:   

Why then do I contend for wisdoms praise?  
With studious travel, why do I apply  
My time, and spend away youths pleasant days▪  
With pain and toil? why serves severity,  
And temperance of life, since all must die?  
It is mere madness to be too precise,  
Though fools be vain, vain also be the wise.    

16.  For there shall be no remembrance of the wise, nor of the fool for ever: for that that now is, in the days to come shall all be forgotten: and how dieth the wise man, as doth the fool. 

Vain in the highest point of vanity,  
If they suppose on earth true bliss to find,  
As on a stage, each step they tread awry  
Is marked, and fame defamed by slanderous kind,  
And their best name that they do leave behind  
Is soon forgot, as fools facts also be,  
As we by daily proof full well may see.   

Alas! is there no difference at all,  
In length of days betwixt the fond and wise?  
Can nought protect from death, but must all fall?  
As basest sort, so those in honour rise,  
Can man no way to lengthen life devise?  
Then vain is he in them reposeth trust,  
Whose joys with them so soon determine must.     

verse 17 Then loathed I life, all life bred grief, and did the mind torment,  
verse 18 My own works were unpleasing then, possessed by one unment.  

17.  Therefore I hated life: for the work that is wrought under the sun is grievous unto me: for all is vanity & vexation of the Spirit. 

The thought whereof made me the world to hate,  
And every circumstance of life to blame,  
The day of birth, as day of cursed fate,  
The length of life, as heap of woe and shame,  
The daily look for death, as rotten frame  
Of nature's weakest building, earth doth bear,  
Bred up and nourished, with care and fear.   

Conceived in sin, brought into world with pain,  
With just laments bewailing future case,  
Who impotent, doth hopeless still remain,  
(If pity in the parents had not place,  
Or foster mothers did him not embrace)  
Whose youth sharp tutors, age the laws restrain,  
Whose vexed soul still carks and cares in vain.    

18.  I hated also all my labour, wherein I had traveled under the Sun, which I shall leave to the man that shall be after me. 

Yea, though myself was free from sundry things,  
By reason of the greatness of my state,  
With which the meaner sort full often wrings,  
(As want, and suffering stroke of mighties hate)  
Yet I my cares had in an other rate,  
And far more forcible in me they were,  
For prosperous states do worst afflictions bear.   

As fear of change, care of the common good,  
Desire to eternize my name on earth:  
Yet nothing more (me thought) my joy withstood,  
Then that I traveled for an others mirth,  
For whom, my fruits were gathered ere his birth,  
Which made me all my works of most desert  
Hate and disdain, even from the very heart.     

verse 19 Unknown if fond or wise, who yet shall all enjoy leave.  
verse 20 Which as most vain, made me abhor, my works which me deceive.  

19  And who knoweth whether he shall be wise or foolish, yet shall he have rule ever all my labour, wherein I have traveled, & wherein I have showed myself wise under the sun. This is also vanity. 

For what knew I, who should to me succeed,  
In use of all the wealth and pomp I left,  
An infant of mine own, and proper breed,  
Or else a stranger creeping in by theft;  
I knew how easily crowns might be bereft,  
If kings were Orphans lacking years or wit,  
Ne knew I if my child for rule were fit.   

The proof he yields, and sentence God did give,  
Prognosticateth little good at all:  
Yet (as unto mine heir in whom I live)  
I give what wast he may, and fear he shall;  
The fruit even of my wisest travels all,  
So that the world which witnessed my pain,  
May hap record my travels merely vain.    

20.  Therefore I went about to make mine heart abhor all the labour, wherein I had traveled under the Sun. 

This made me oft, aid reason to contend  
With my affections and my pleased sense,  
And 'gainst myself, myself my wits to bend,  
The love of all my works expulsing thence,  
And taking on me truths sincere defence,  
Said perturbations (which affections guide)  
Should not give judgement where her cause is tried.   

I made my mind confess, the study vain  
Which was employed, on transitory thing  
I made my body grant, too great the pain  
Bestowed on any pleasure life doth bring,  
My senses to conclude, there was a sting  
And bitter taste attended on delight,  
And so resolved, world's love to banish quite.     

verse 21 One toils to get with right and skill, a stock for one most vain,  
verse 22 And no reward himself doth find, for all his trauell' and pain.  

21.  For there is a man whose travel is in wisdom, and in knowledge, & in equity: yet to a man that hath not traveled herein shall he give 〈◊〉 portion, this 〈◊〉 vanity and a great 〈◊〉. 

For could there be a greater grief beside,  
Or juster cause to make a man repent  
The pains and perils that he did abide,  
In honest trade to purchase his intent,  
Whereto his wits and diligence was bend:  
Then for to think he doth for others toil,  
Manures the ground, where others reap the soil.   

Who buildeth but in hope to dwell therein?  
Who planteh, but in hope the fruit to taste?  
Though birds and Bees their nests and combs begin,  
Though sheep bear fleece, & Ox the land have trast,  
In hope of profit, which their master's waist:  
Yet wise men grieve to spend in vain their time,  
For others sake the bush to beat or climb.    

22.  For what hath man of all his travel & grief of his heart, wherein he hath traveled under the sun? 

If man uncertain be, as sure he is  
This night, if he the morrow day shall see,  
If he do doubt his days cannot endure,  
If he foresee his bed, his grave may be▪  
And yet of world have care, unhappy he,  
I mean such care, as doth his powers possess,  
And suffers not his soul, some joy express.   

For what he leaveth him behind is lost,  
What he enjoyed, that only was his own,  
What hath he gained, by wealth that comfort cost,  
If he not taste his fruits of travel grown?  
Possession best by use of things is known:  
Who doth not so, but lost his travels are,  
A heavy burden bootless fetched far.     

verse 23 His days are few and spent in cares, his nights in heart's unrest,  
verse 24 If God yet grant to use his wealth with joy: then is he blest.  

23.  For all his days are sorrows, & his travel grief, his heart also taketh not rest in the night, which also is vanity. 

He doth thereby but massacre himself,  
And seem unkind to nature's true intent,  
Whose body feeds not on the view of pelf,  
But on the food the hands to mouth do lend,  
Which freely to each part doth portion send:  
He well may think his woeful days too long,  
And travel grievous, thus requite with wrong.   

If he the wished night ordained for rest,  
Consume in careful thoughts of greedy mind,  
If he for others hoard his comforts best,  
And to himself ('gainst kind) do prove unkind:  
No blessedness on earth than shall he find,  
But like a bubble vanish soon away,  
And in his life his vanity bewray.    

24.  There is no profit to man, but that he eat and drink, and delight his soul with the profit of his labour: I saw also this, that it was of the hand of God. 

For no true profit earth to earth can give,  
But (whilst on earth man yet doth make his stay)  
The fruits of earth to use by which we live,  
And each days care, defer unto that day.  
These Creatures plenteously enjoy we may,  
To needful sustenance of body's strength,  
And to delight the mind, waxed dull at length.   

Man only must in plenty, plenty note  
Of God's abundant blessing showed therein;  
And not forget him whilst they pass the throat,  
And them abuse, as instruments of sin,  
But for his gifts, with praise to him begin,  
With alms proceed, the needy poor to feed,  
And not repine, though oft they stand in need.     

verse 25 Who knows the use of plenty more than I, yet this I find,  
verse 26 God makes the just know joy, the bad leave wealth for good behind.  

25.  For who could eat, and who could hast to outward things more than I. 

Of all that I do say, I have made proof,  
And therefore may the better thee advise,  
Which as I now set down for thy behoof:  
So thereof make thy profit, be thou wise,  
He is a fool that counsel doth despise:  
And I who counsel thee, sure best could try,  
Earth's pleasures, and the fruits that come thereby.   

As being King, I all things might command,  
As being rich, I each thing might procure,  
As being loved, to please me all men fawned:  
As being feared, I might my will make sure:  
As being wise, I could make choice most pure,  
If any earthly thing might breed content,  
Then may I say, that God me part hath sent.    

26.  Surely to a man that is good in his sight, God giveth wisdom, and knowledge, and joy: but to the sinner he giveth pain, together and to heap, to give to him that is good before God: this is also vanity, and vexation of the spirit. 

And for a full report of my conceit,  
I briefly say, as truth requires of me,  
That wisdom as a blessing doth await  
Upon the godly, who true knowledge see,  
And perfect joy alone in them can be:  
For God the author of all goodness is,  
And with his fear associates endless bliss.   

But to the wicked he allotteth grief,  
In getting needful things great woe and care,  
In their possession little sweet relief,  
In laying up of wealth, a life still bare,  
Which for the godly they do but prepare:  
Rend gathrers for the good, the wicked be,  
Vain vexers of their souls themselves may see.      

Chap. 3.  

verse 1 All purposes have proper times, all things fit seasons find,  
verse 2 A time of birth, and death, to plant, and supplant is assigned.  

1.  To all things there is an appointed time, and a time to every purpose under the heaven. 

But for I see the worldly wise will say,  
They have just cause, to study to attain  
The hidden course, which nature doth bewray  
In interchange of times: which doth remain  
Enrolled in writ of many a learned brain,  
I will with them awhile confer, and show  
To thee the depth of all the skill they know.   

Most true it is (I grant) that hidden are,  
In knowledge of Philosophy indeed,  
Such rules profound, by learning fet so far,  
As in the mind doth admiration breed:  
But yet that skill doth serve to little steed,  
For God hath nature's bounds prefixed so,  
That from that course art cannot make them go.    

2.  A time to be borne, and a time to die: a time to plant, and a time to pluck up that which is planted. 

Begin we first where we begin and end,  
With birth of man in mother's womb conceived,  
Which (forty weeks expired) needs forth must send,  
And age compels to yield the breath received,  
In both of which, the wisest are deceived:  
The birth and death of diverse, diversely  
Preventing time, of birth and time to die.   

And as of men, so in increase of things  
The which the earth brings forth in growing kind,  
Although we know the Moon fit seasons brings,  
To planted things to prosper, yet we find  
They oft miscarry, and we change our mind,  
And (be their fruits once ripe) they gathered be,  
And stock once rotten, we stub up the tree.     

verse 3 A time to cure and kill there is, to build and overthrow,  
verse 4 To laugh and weep, a mournful cheer, and merry heart to show.  

3.  A time to slay, and a time to heal: a time to break down, and a time to build. 

And though it be a thing unnatural,  
And most repugnant to society,  
The life of man by hand of man to fall,  
And to shed blood, wherein his life doth lie,  
Yet justice craves that male factors die,  
Aswell as that the sick, should physic have,  
Or salves employed, the wounded corpse to save.   

Yea though that cities first well founded were,  
For safety unto men of civil sort:  
Yet never monarch seat such fame did bear,  
Or city grow of much with great resort,  
But time made cottages of small import  
survive their greatness, and surpass them far,  
As Henok, Babel, Troy, true patterns are.    

4.  A time to weep, and a time to laugh: a time to mourn and a time to dance. 

Though nothing be more needful to our kind,  
The rigours to allay of worldly care,  
Though nothing better for the health we find,  
Then mirth (at times we may well for it spare)  
Yet in the use of it we must beware,  
And use it so as if we ready were,  
The brunt of greatest crosses strait to bear.   

For times there are, when duty doth require,  
We should impart with neighbour's woe and grief,  
For (partners in distress) do all desire,  
And men suppose thereby they find relief  
For sin, so should we mourn, as cause most chief:  
When Gods offended face, doth threat his rod,  
Thus mirth and woe, are both required by God.     

verse 5 To scatter stones and gather them, t'embrace and thrust away,  
verse 6 A season is to seek, to lose, to keep, to waste, I say.  

5.  A time to cast away stones, and a time to gather stones: a time to embrace, and a time to be far from embracing. 

There is a time when we the quarries draw,  
And from the bowels of the earth full deep,  
Raise up her bones, the stones which never saw  
The lightsome air, and them we carved keep,  
To raise with them our towers, to heaven which peep,  
Which afterward decay, and we are feign,  
Their ruins to transport abroad again.   

Even so in youthful years it seemeth fit,  
As nature made it apt for loves embrace,  
So for the world's increase to yield to it,  
With due respect of person time and place:  
Yet nothing more unseemly in such case,  
As when decrepit age creeps to the grave,  
To dote in love, and seek a wife to have,    

6.  A time to seek and a time to lose: a time to keep, and a time to cast away. 

There is a time, when man with reason may  
With diligence endeavour for to gain  
A portion fit, his family to stay,  
Although with sweat of brows, and daily pain;  
But it were folly to torment his brain,  
If losses hap, for there will losses fall,  
Unto most wise, if they have aught at all.   

Then he that's wise, knows when to spend and spare,  
For who hath most, before he die may need,  
And he must spend sometimes that is most bare,  
And he may thrive, that doth the needy seed:  
Bounty doth love, and neighbour liking breed:  
It is a virtue, placed in a mean,  
Although it rather do to giving lean.     

verse 7 A time to reap and sow again, for silence, and to speak,  
verse 8 To love, to hate, to talk of peace, and peace with war to break.  

7.  A time to reap, and a time to sow: a time to keep silence, and a time to 〈◊〉. 

The rich attires ordained by craft man's hand,  
To cover shame, which sin made man to see,  
Be not so comely held in any land,  
But that in other lands, disliked they be:  
So what one sows, the other reaps for thee:  
Good works for Tailors that newfangled are,  
None make more fast, than others mending mar.   

What speak we of such common things as this?  
Not speech itself (the Echo to the heart)  
May be so free, but it restrained is  
To civil rules, and laws of very art,  
The tongues misuse, of● breeds the body smart:  
We therefore learn, both how and when to speak,  
And when we modest silence may not break.    

8.  A time to love, and a time to hate: a time of war and a time of peace. 

Yea though that kindled heat of beauty's fire,  
And sympathy of natures liking good,  
(chaste love) be founded on a just desire,  
And bear such sway as hardly is withstood,  
Infecting by the eye, both spirit and blood:  
Yet such encounters grow in some respect,  
That love finds hate, best merit, base neglect.   

Yea bloody war the scourge of peace misusd,  
The firebrand of ambition, hells own child,  
The wrack of justice, value oft abused  
From common wealth may not be well exyld,  
Though peace breed wealth, wealth yet with pride defyld,  
Produceth war, which poverty doth breed,  
To which heavens blessed peace doth yet succeed.     

verse 9 What profit finds the toil some man, of all his cark and care?  
verse 10 To humble man's ambitious mind, God did these pames prepare.  

9  What profit hath he that worketh, of the thing wherein he traveleth. 

Which if so be, (as so it is indeed)  
Then would I have the Gimnosophists wise,  
The Magy, Druids, and Stoics breed,  
The Sophis, and most wise of all Rabbis,  
And all Philosophers of every guise,  
Who moral rules, and natural skill did know,  
Or judgements supernatural did show.   

Them would I have to tell to me in brief,  
What profit man, most properly may say▪  
He hath, of all his days consumed in grief,  
Which he assured is with him shall stay:  
The goods of fortune subject to decay,  
The strength of body, failing every hour,  
the minds much more, which worldly cares devour.    

10.  I have seen the travel that God hath given to the sons of men to humble them thereby. 

I see (me thinks) a labyrinth of woes  
Environ man about, from day of birth  
Till hour of death, what so about he goes,  
With sour sauce, seasoning still his feigned mirth,  
Cares him accompan'ing upon the earth,  
For needful things for life, yet foolish he,  
With needless studies still will meddling be.   

And God hath justly given this plague to all,  
For our forefather Adam's climbing mind,  
That humbled so, we might before him fall,  
Confessing that we are poor worms, most blind,  
And fly to him where we may comfort find,  
Upon his providence ourselves to rest,  
As thing whereby, we only may be blest.     

All beauteous & desired God made, though all things man not know.  
This only good know I, with joy, good works in life to show.  

11.  〈…〉 made e●ery thing beautiful in his time: also he hath ●et the world in their heart, 〈◊〉 can not man 〈◊〉 out the work that 〈◊〉 hath 〈…〉 from the beginning, 〈◊〉 to the end. 

Indeed God so his creatures beautified,  
And marshalled so their musters every one,  
That in them his great wisdom is espied,  
And in their season is their beauty shown,  
Defect unto their kind, they suffer none:  
No marvel then, if heart of man desire  
To see and know their virtue, and admire,   

And God hath given to man a special will,  
To search for knowledge ever while he lives,  
Who therefore beats his brains about it still,  
And useth all endeavour nature gives,  
But he in vain about the matter strives:  
He never can or shall, the depth attain  
Of God's decree, his labours are but vain.    

12.  〈◊〉 that 〈◊〉 is ●Sthing good in them, but to rejoice, and ● do good in his life. 

Let wise men therefore learn to be content,  
With knowledge of such things as us befit,  
Enjoy the blessing God to us hath sent,  
And with contented mind in quiet sit:  
His pain and travel may not farther get,  
Then God hath limited, of that be sure,  
With patience therefore do thyself endure.   

For I no other good on earth can praise,  
But present use of blessings I possess,  
With cheerful heart to exercise my days,  
To good of such, to whom I love profess,  
And deeds which charity do best express,  
And that is all this world to thee can lend,  
And use, why God did them unto thee send.     

verse 13 To eat & drink pains gained store, as gifts Gods blessings were.  
verse 14 His will (most firm) man may not change, but it admire with fere.  

13.  And also that every man eateth and drinketh, and seethe the commodity of all his labo●: this is the gift of God. 

And to speak truth, what man with all his pain, And to speak truth, what man with all his pain,  
Can promise to himself the use to have  
Of what with greatest travel he doth gain,  
To yield the sustenance his life doth crave?  
What providence so wisely can it save,  
But in a moment it may vade away,  
Twixt cup and lip, fall many a slip we say?   

Then let man learn that Gods good gifts they are,  
And lent but for a time, whereof to yield  
Account how they are used, and how far  
Our confidence and trust on them we build:  
For wealth cannot from heavenly judgement shield;  
Let God therefore have part, the poor have his,  
With temperance do thou spend, remain that is.    

14.  I know that whatsoever God shall do, it shall be for ever: to it can no man add, and from it can none diminish: for God hath done it, that they should fear before him. 

For well I know, God all things doth foresee,  
And seeing doth foreknow their issues all,  
Whose knowledge (when he will) makes things to be  
In such estate, as unto us they fall:  
Whose providence herein some fortune call,  
Because effects of cause to us unknown,  
By chance (as we suppose) hath to us grown.   

But they in his decree immutable,  
From all beginnings were, and firm must stand,  
Examples be, man's frustrate labours still,  
If God assist not with his helping hand,  
A hair from head, a bird falls not on land,  
But with his heavenly will (which is a law)  
And should us to his fear and reverence draw.     

verse 15 Things past are now, what is shallbe, for God will have it so:  
verse 16 Yet on the earth, wrong rules for right, and all perverse doth go.  

15.  What is that that hath been? that is now: & that that shall be, hath now been: for God requireth that which is past. 

Hence nature hath this interchange of things,  
This spring times clothing, of delightful green,  
That scorched yellow colour summer brings,  
That tawny hue, in new spent harvest seen,  
Those withered pale prospects in winter been,  
When trees and plants to root lives sap retire,  
And every change, that seasons do require.   

This well divided kingdom of the light,  
Twixt Sun and Moon, so needful to our life,  
Of th'one by day, th'other by the night,  
Wherein they lovingly, like man and wife,  
With equal care do travel void of strife,  
By God's almighty hand were framed so,  
Things past, and those to come in order go.    

16.  And moreover I have seen under the Sun the place of judgement, where was wickedness, and the place of justice, where was iniquity. 

Yea though God be not author of our ill,  
(Whereto by nature only we are prone,)  
Yet for our trial, or our scourge, he will  
Permit sometimes, (as I full oft have known)  
That even his Magistrates, by whom alone  
He leaves his laws of justice to be tried,  
Into most foul enormities to slide.   

So wicked Tyrants unto kingdoms rise,  
And judges sit in holy justice seat,  
Whose offices (ordained to beat down vice,)  
It fosters, and the Just do worst entreat,  
Which of all plagues to kingdoms is most great,  
Yet God (who it permits) can it redress,  
Whose wondrous works therein we must confess.     

verse 17 My heart yet gives both good & bad, in due time God will find.  
verse 18 Who made man pure, & gave him wit, though brutish will be blind.  

17.  I thought in mine heart, God will judge the just and the wicked: for time is there for every purpose, and for every work. 

For God the great lawgiver, wise and just,  
Who sees the thoughts, and secrets of the reins,  
Though he a while, permit them in their lust  
To range, in pride of their malicious brains,  
Yet when he please, their progress he restrains,  
And makes them stand before his judgement seat,  
Whose sway on earth doth seem most powerful great.   

He calls each creature in his time at will,  
To wreak the wrongs that innocents abide:  
Plague, famine, sword, attend upon him still,  
And all mishaps the wicked do betide,  
Fro out the snares, the just he safe doth guide  
In his due time, and them with honour crown,  
But their oppressors, headlong plucketh down.    

18.  I considered in mine heart, the state of the children of men that God had purged them: yet to see to, they are in themselves as beasts 

Thus mayst thou see (as I do truly say)  
By deep consideration of the thing,  
To humane state on earth, each hour and day  
Some change, or alteration new to bring  
To all estates, to subjects as to King:  
And that albeit in creation, we  
Were holy and pure, we now corrupted be.   

Through which corruption, death did first creep in,  
And death with it, all plagues and wants hath brought,  
The heavy recompense of parent's sin,  
By them infused to us, by us still wrought:  
Corrupt throughout, in word, in deed, in thought,  
With more than brutish sins which in us reign,  
And in our offspring always will remain.     

verse 19 Man beast like lives & dies, & both breath, live, and die, in vain.  
verse 20 Of dust at first, all pass by death, unto the earth again.  

19  For the condition of the children of men, & the condition of beasts are even as one condition unto them: as the one dieth, 〈◊〉 dieth the other: for they have all one breath▪ & there is no excellency of man above the beast: for all is vanity. 

And as with brutish kind our lives partake,  
Or rather doth out pass them far in ill:  
(For Tigers, Wolves, Goats, Swine, our sins us make,  
When wrath, deceit, lust, glut'ny, rule our will,)  
So to our end with them we hasten still,  
Foreseeing nothing death's approaching hour,  
Which us (like them) is ready to devour.   

In care and travel, we like them do live,  
We live uncertain of the hour of death,  
Uncertain thus, securely we do give  
Ourselves to pleasure, till it stop our breath:  
When time is come, no art the hour prolongeth,  
When we as they, again return to dust,  
In earth (no more than they) may we have trust.    

20.  All go to one place, and all was of the dust, and all shall return to the dust. 

One common matter was our stuff and mould,  
Even earth and slime, the Element most vild,  
Which though our maker for our honour would,  
With his own hands vouchsafe to frame and build,  
And with infused breath adopt as child,  
Whilst by his word alone, the others all,  
Take essence in the form they were and shall.   

Yet we as they, one common end do find,  
One dissolution of this earthly frame:  
Whose matter doth return unto the kind,  
From whence at first creation forth it came;  
The memory whereof, the mind should tame,  
Of those ambitious brains unbounded will,  
Which whilst they live, the world with cumber fill.     

verse 21 Who knows man's soul ascends, or beasts unto the earth descends?  
verse 22 Best then say I, joy in thy own: which thee thy knowledge ends.  

21.  Who knoweth whether the Spirit of man ascend upward, and the Spirit of the beast descend downward to the earth? 

And though indeed, the souls immortal seed,  
Which had his being from a cause more pure,  
Upon a higher hope doth justly feed,  
And shall in all eternity endure,  
Yet to the eye of man, who can assure  
The same, if faith (the light unto the soul)  
Did not distrustful flesh's thoughts control?   

For even the self same instruments of life,  
The same necessities of nutriment,  
The same effects of sickness with us rife,  
The same abhorred death, hath nature lent  
To every creature that on earth she sent:  
And at, and after, parting of the sprite,  
The carcases of both, seem like to sight.    

22.  Therefore I see that there is nothing better than that a man should rejoice in his affairs, because that is his portion: for who shall bring him to see what shall be after him? 

So that I see no use of earth's increase,  
Fit for our bodies, but (whilst here we live)  
With them to cheer our sprights, and purchase peace,  
And unto God for them, due praise to give,  
Man's wit no further can his pleasure drive:  
For he and they are subject as you see  
To change, and to earth's frail mortality.   

As for the care the wise and goodly have,  
Of their successors competent estate,  
It is but due, and nature doth it crave,  
But for their love, ourselves we ought not hate,  
And toiling vex our souls with world's debate,  
What they will prove, or what in time may grow,  
We know not, nor should curious be to know.      

Chap. 4.  

verse 1 Then earth's unrights I viewed, & tears of wronged by worthless judge,  
verse 2 And therewith thought, them blessed dead, need not the living grudge.  

1.  So I turned, & con●idere● all the oppressions that are wrought under the sun, and behold, the tears of the oppressed, and none comforteth them: and ●o, the strength is of the hand of them that oppress them, and none comforteth him. 

But whither doth this passion me transport?  
My thoughts with thinking have forgot my thought,  
Whilst (earthly I) with earthly world's consort,  
And to the bodies cares, have comfort brought,  
My meditations have the heavens sought,  
And those eternities which pass my skill,  
But now descend to earth again I will.   

And of more humane actions will entreat,  
Where we a tragedy of woes shall see,  
Whilst weaker ones (oppressed by the great)  
Are destitute of place, whereto to flee  
For secure, since their foes their judges be,  
And far too powerful, wherewith to contend,  
And most men backward, poor men to defend.    

2.  Wherefore I prayied the dead which now are dead, above the living, which are yet alive. 

Which makes me think, (though nature it deny)  
That much more happy is the dead man's state,  
Then those that in this life such troubles try,  
And life like death, my heart gins to hate,  
Death unto endless life, is but the gate,  
But life is unto death a longsome way,  
Where tyresome troubles vex us day by day.   

And death (that loathsome state which life doth shun,)  
By life itself, with care and toil is sought:  
Through perils men to purchase death do run,  
And with life's scorn, hold death but cheaply bought,  
Which honour to themselves or country brought:  
For life could not exempted be from woe,  
Whilst dying they, all worldly cares forego.     

verse 3 The unhorne better than them both, who such ill days not see,  
verse 4 It vexed me the spite to see, that virtuous works do draw.  

3.  And I count him better than them both, which hath not yet been: for he hath not seen the evil works which are wrought under the sun. 

But yet indeed, since both by life and death,  
The state of many men is wretched still:  
They may most happy seem, which near drew breath,  
Or infants died, never knowing ill:  
And reason good, for both produce I will:  
The once not being, making them to be  
Incapable of vengeance wicked see.   

The other clean exempt from human care,  
As being dead, now needing nothing more,  
Whose actual crimes; hell's doom could not prepare,  
Original sins, by grace were cleansed before,  
And mercy guiding them to high heavens door,  
Whose want of reason (living) knew no woe,  
But void of fear, to death did mildly go.    

4.  Also I beheld all travel, and all perfection of works that this is the envy of a man against his neighbour: this also is vanity and vexation of the Spirit. 

This other plague beside, doth follow man,  
A vice (alas) too common in this age,  
The more of virtue that he glory can,  
The more the base sort repine and rage,  
And with reproachful slander malice suage,  
Depriving, or depraving best desert,  
Or it Eclipsing with some guileful art.   

No foe to learning, like the ignorant,  
Nor to the good, like to the bad we say:  
God's kingdom Beliall seeketh to supplant,  
And virtue failing his another way,  
Even viciously they virtue would betray,  
Who herein yet themselves do but disgrace,  
For slander can not just deserts deface.     

verse 5 The slothful fool he folds his hands, but hunger starved he pines,  
verse 6 Whilst to a poor (but lazy life) his chosen course inclines.  

5.  The fool foldeth his hands, and eateth up his own flesh. 

Themselves like fools, and feeble helpless wights,  
Unable or unwilling to attain  
The travel which belongs to virtues rights,  
Do poor disgraceful live, and so remain,  
And caterpillar like, on others pain,  
Do feed and live, to world improfitable,  
Driven to depend on scraps, of others table.   

Nay well it were with some, if so it were,  
Who foodless are compelled to beg or starve,  
Because their idle fingers do forbear  
The honest trades, which might their living serve,  
Whose folded hands, no better doth deserve,  
But as they to themselves do prove unkind,  
So they of others, should no better find.    

6.  Better is an handful with quietness, than two handfuls with I●bor and vexation of the Spirit. 

Yet, which is lamentable to be told,  
They senseless so in idleness delight,  
That they their course of life to praise are bold,  
And all virility excluding quite,  
Their base born humours gloze so well in sight,  
As though an humble thought, and peace of mind,  
From all industry did the honest bind.   

As though that peace and plenty never met,  
As if wealth were attained with bare desire,  
As though they careless were that live in debt,  
As if they grieselesse, who not wealth aspire,  
As though God did not trauell'of us require,  
As though an humble mind appeared not best,  
In modest use of plenty and of rest.     

verse 7 More vanity I searched out, and this I found, that one  
verse 8 Lives careful to get unheird wealth, and pining lives alone.  

7.  Again I returned, and law vanity under the Sun. 

Thus doth one error forth another bring,  
Like Hydra's heads, which each way us assail,  
Man unto man, a Wolf with Scorpions sting  
Of force by fraud still seeketh to prevail,  
If Satan's foreign practices do fail,  
Ourselves against ourselves he strait doth arm,  
With ugly lusts of sin, which in us swarm.   

So though we scape one snare, we soon may fall  
Into some other snare, that he hath set,  
Into despair, if our estate be small,  
Into presumption; if our power be great:  
And every sin doth thousands more beget,  
And we with every wave of fortune's wind,  
Do swell or sink, in glory of our mind.    

8.  There is one alone, & there is not a second, which hath neither son nor brother, yet is there none end of all his travel, neither can his eye be satisfied with riches: neither doth he think, for whom do I travel and defraud my soul of pleasure: this also is vanity, and this is an evil travel. 

And yet of all vain humours that arise,  
This seems to me the greatest plague indeed,  
When one (of power) unto himself denies  
The lawful pleasures might his comfort breed,  
When he hath no man but himself to feed,  
Ne child, ne heir, ne any friend at all,  
To whom his hoarded wealth he wished to fall.   

And yet he ceaseth not, to travel still  
To gather wealth, he knoweth not how nor why,  
Which though with plenty God into him fill:  
He to himself doth natures wants deny,  
And of the world, is made a scorn thereby,  
Not having grace once to his mind to call,  
To whom the wealth he gets, is like to fall.     

verse 9 Not thinking, two do more deserve then one, and have more hire,  
verse 10 A readler help (if foot do slip) do find, if need require.  

9  Two are better than one: for they have better wages for their labour. 

Ne knows he truly (as it should appear)  
The blessings that his wealth depend upon,  
For did he, he would hold no wealth too dear  
To be bestowed in gain of such a one,  
As might his comfort breed, with whom alone  
He might recount the secrets of his state,  
And partner make, of good and adverse fate.   

For by the laws of friendship and of love,  
Such mutual fruits doth kindness counterchange,  
That two as one, like taste of state do prove,  
And either's thoughts do in the other range,  
With such a sympathy as seemeth strange,  
Whilst gain of both, to each one doth remain,  
And either's kindness, kindness pays again.    

10.  For if they fall, the one will lift up his fellow: but woe unto him that is alone: for he falleth, & there is not a second to lift him up. 

If one of them an inconvenience have,  
The other ready is to yield relief,  
His peril shall the others peril save,  
And with his yielding shoulders bear his grief,  
And (which indeed of all is comfort chief)  
His weal and woe, on th'others shall depend,  
And love in both, both ascend and descend.   

Whilst that this wretched solitary wight,  
Unknown and unregarded quite of all,  
Shall live the object unto all despite,  
And helpless perish, if he hap to fall,  
No pity finding, or but very small:  
For who by gratitude, is bound to moon  
His case, who careless seeks to live alone?     

verse 11 If too together lie, they find, the heat that sole bed lacks,  
verse 12 If wronged, relieved by friend, for three plight cord not lightly cracks.  

11.  Also if two sleep together, then shall they have heat: but to one how should there be heat? 

Such one (me thinks) may well compared be,  
Unto a man that in long winter's night,  
(Through lack of light) can no earth's comfort see,  
And in his bed can find no great delight,  
When (lacking list to sleep) he hath no wight,  
With whom in speech the time to pass away,  
But (wallowing in his bed) doth long for day.   

Or rather to the withered aged man,  
In whom the lives warmth blood is waxed cold,  
Whom when as shiverings seize, he seeketh than,  
In many furs and clothes himself t'infold,  
Which not sufficing, than he also would  
A bedfellow wish, wherewith to have withstood  
His cold, by others heat of native blood.    

12.  And if one overcome him, two shall stand against him: and a threefold cord is not easily broken. 

And that in all respects (I well may say)  
The solitary man unhappy is,  
Do but man's nature herein truly way,  
Which is directly opposite to this,  
He in society reposeth bliss:  
Whose maker great, to whom he best was known,  
Ordained a means he might not live alone.   

The diverse wants (likewise) our lives sustain,  
Compels the wise a neighbour help to crave,  
A single man is soon oppressed by twain,  
Whose valour (though right great) will scarce him save,  
For great the strength small twigs in bundle have,  
And closely plighted threads, strong Cables make,  
And force united, greater force doth take.     

verse 13 A poor wise child is better than an old fond king unt aught,  
verse 14 From prison to a crown he climbs, that poor king set at nought.  

13.  Better is a poor and wise child, 〈◊〉 an 〈◊〉 and foolish king, which will 〈◊〉 more be 〈…〉. 

The princely state of all most happy held,  
And happiest sure (if worthy Prince have place)  
Hath not all common woes so well expelled,  
But often times their crowns do cares embrace,  
(Though God as his own deputies doth them grace)  
For where in virtue and wisdom is defect,  
Full hardly can that honour them perfect.   

For though best subjects bodies do obey,  
The tyranny of most injust behest,  
Yet doth their mind's obedience oft denay,  
When they do find that power hath right suppressed,  
And then the poor wise child is held more blest,  
That yieldeth to advice the sage doth bring,  
Then ill advised headstrong aged King.    

14.  For out of the prison he cometh f●rth to reign, when as he that is borne in his kingdom, is made poor. 

Such one there hath (not seldom times) been seen,  
Of base descent by pedigree of kin,  
Abandoned so of hope, that you would ween  
He hardly should his living poorly win,  
(Much less of captive ever free have been:)  
Yet so by virtue he hath raised his state,  
In th'end he wore a crown that pinned of late.   

Whereas contrariwise, you oft behold,  
The worthless child of many a worthy king,  
On predecessors virtues grow so bold,  
And to their state so little honour bring,  
That from them, native right some others wring,  
And they unto the common state of men,  
Poor and rejected do return as then.     

verse 15 I saw all living follow change, and on sun rising gaze,  
verse 16 No trust in people's love, now one, now other they will praise.  

15.  I beheld all the living, which walk under the sun, with the second child which shall stand up in his place. 

For so just God the Monarch maker great,  
Disposeth of these Emperies below,  
That as they well or ill their flock entreat,  
He moveth so their subjects hearts to grow,  
He maketh fierce Adonebesock know  
Himself, of mighty Prince most wretch alive,  
And captived joseph, by his bondage thrive.   

Yea so unstable are men's minds withal,  
That nothing can long time their minds content,  
Unhappy are those men, who under-fall  
The vulgar censure, which is lightly bend  
Unto newfangled liking. And who rend  
The right of rule from father, to bestow  
On child ofttimes, before he merit show.    

16.  There is none end of all the people, nor of all that were before them, and they that come after, shall not rejoice in him, surely this is also vanity, and vexation of the spirit. 

So doth man gaze upon the rising sun,  
So soon we surfeit feeding on the best,  
So fast the multitude to mischief run,  
So hardly can the fonder sort digest  
Obedience, where their safest state should rest,  
That (monster like) they many heads do rear,  
And every head ten thousand fancies bear.   

In which their choice, by chance if they attain  
Unto a worthy guider of their state,  
He in their like can not long remain,  
Whilst (causeless) malcontents turn love to hate,  
Which cares (with many more) their joys abate,  
And makes their raised state more deeply way,  
That woe, which nature doth on all men lay.     

verse 17 For all is vain, save to serve God, which when thou dost prepare:  
Hear ere thou speak, of sacrifice, of babbling fool beware.  

17.  Take heed to thy foot, when thou interest into the house of God, and be more near to hear then to give the sacrifice of fools: for they know not that they do evil. 

Now lest my speech which tended to thy cure,  
Should in thy mind worlds mere misliking breed,  
Which yet perforce, a space thou must endure,  
I will thee now with wholesome counsel feed,  
With God and man, instructing thee the way  
To live in peace, and worldly cares allay.   

And first (as chiefest comfort of the rest)  
I will direct they steps to God above,  
Unto whose service when thou art addressed,  
Let reverent fear thy whole affection move,  
Come thou to learn, thy school his Temple make,  
And fond prescriptious, of thy own forsake.      

Chap. 5.  

verse 1 Use few and pithy words to God, from heaven full well he hears,  
verse 2 As busied brain (by dreams) so want of wit, by words appears.  

1.  Be not tas●● with thy mouth not, let thine heart be hasty to utter a thing before God, for God is in the heavens, and thou art on the earth, therefore let thy words be few. 

Bethink thee well ere thou begin to pray,  
And so prepare thy humble soul thereto,  
That thou thy worthless state do duly way,  
God's power believe, and will, thee good to do,  
And then thy needful wants crave and commend  
To his best pleasure, to restrain or send.   

For he enthronized in mercy's seat,  
Allseeing is, all-powerful, always priest,  
To view our wants, to yield what we entreat,  
If (as they ought) our prayers be addressed;  
Few words (if fervent) will to heaven ascend,  
He knows our thoughts ere heart to pray we bend.    

2.  For as a dream cometh by the multitude of business: so the voice of a fool is in the multitude of words. 

The multitude of numbered words we hear  
Some use in prayer, showeth want of faith,  
Like Balaams' Priests their passions do appear,  
Whose hope on their enchanting fury stayeth,  
And doth not (as it should) on God depend,  
Who kno●wes the fittest time thy cares to end.   

For look how cares of passed day do cause,  
A swarm of apparitions in the night,  
Which on the sleeping senses terror draws,  
And doth the tired body oft affright:  
So folly moves the tongue, which vainly speaks,  
And vain that is, which modest measure breaks.     

verse 3 If ought thou vow, perform it soon, God likes not fond del●y,  
verse 4 It better were, vow were not made, than deed should it denay.  

3.  〈…〉 

And as in prayer, so advise thee well,  
When unto God thou any thing wilt vow,  
Earth is his footstool, heaven his throne to dwell,  
What need hath he then, of thy presents now?  
Yet free will offerings he doth kindly take,  
If grateful heart a lawful promise make.   

Be therefore sure, thou dally not therein,  
But (if thou vow such things) perform the same,  
Untruth with men, but foul defame doth win, ●  
With God it can not then but purchase blame,  
Ne ignorance, ne rashness may excuse  
So foul a fault, refrain it then to use.    

4.  It is better that thou shouldest not vow, then that thou shouldest vow, and not pay it. 

Thou hadst been better far, to have withheld  
Thy promise, when thou first the same didst make:  
Thou wast not then by any law compelled  
Thereto, but freely didst it undertake,  
Compulsive promises, no promise be,  
But vow premeditate, it bindeth thee.   

It bindeth thee, even by the highest band,  
That heaven and earth affordeth unto man,  
Thy heart (as spokesman) for thee long doth stand,  
And God the hearer, who conceive it can,  
Thyself (faith breaker) unto God art found,  
If thou perform not then, what vow hath bound.     

verse 5 Sin not by words, ne ignorance plead, lest God thy works confounded,  
verse 6 But fear thou God, & count as dreams, those vain words which abound.  

5.  Suffer not thy mouth to make thy flesh to sin: neither say before the Angel, that this is ignorance: wherefore shall God be angry by thy voice, and destroy the work of thine hand? 

Yet if thy promise were, to do the thing,  
Which is contrary to his holy law,  
I rather wish thee it forbear, then bring  
The price of sin that should more judgements draw:  
Of evils too, the least the wise do choose,  
If vow were wicked, rather it refuse.   

And first beware (as I before did say)  
That thou no evil thing in vow pretend,  
Then how thou canst perform it, see thou way,  
And freely then, with speed perform intend,  
Lest God and Angels witness thee untrue,  
And thou and thine, with vengeance for it rue.    

6.  For in the multitude of dreams and vanities, are also many words: but fear thou God. 

Thus (in a word) I have informed thee,  
How vain a rash and foolish prayer is,  
How dangerous, a heap of words that be  
Impertinent, and vows that are amiss:  
Even fruitless vapours of corrupted brain,  
Which like vain dreams, the rest of soul do stain.   

Leave them therefore, and do thou wholly bend  
Thy holy thoughts to please thy God aright,  
In word and deed, and pray him grace to send,  
That thy weak works be pleasing in his sight,  
So (though the world, with wrong and woe abound)  
Thy faith and peace of conscience, shall be sound.     

verse 7 If poor oppressed be, fear not: one sits in heaven it seethe,  
verse 8 Earth's plenty passeth all the rest, and kings are fed therewith.  

7.  If in a country thou seest the oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter, for he that is higher than the highest, regardeth, and there be higher than they. 

What if the wicked age wherein we live,  
Or lawless place wherein thou hapst to dwell,  
Do sacred justice from her Sceptre drive,  
And make the poor man's life seem worse than hell,  
As though there were no God, nor providence  
To punish sin, or yield the just defence?   

Yet be thou sure, God seethe all full well,  
And though he patient be, yet (moved long)  
He will dismount from heaven where he doth dwell,  
To do thee right, and wreak thee of their wrong,  
With host of Angels, and earth's means beside,  
To power his wrath on them for lawless pride.    

8.  And the abundance of the earth is over all, the king also consisteth by the field that is tilled. 

When happy shall be held their blessed state,  
Who humbly yielded unto God's decree,  
Who with the sweat of brows their living gate,  
And with lives needful food contented be,  
Whose travel on this earth of man's unrest,  
With fruitful crop, from God above is blest.   

Thrice blest (thou silly swain) that tilst the ground,  
Void of the crafts and cares in Courts that be,  
More honest profit, or content not found  
In Prince's palace, then in cot with thee,  
Kings (without thee) ne live, ne can be kings,  
Thy pain to Court and Country plently brings.     

verse 9 Who loveth gold shall lack, and he who covets much want store,  
verse 10 With wealth charge grows, the owner but, moreaseth pain the more.  

9  He that loveth silver, shall not be satisfied with silver, and he that loveth riches, shall be without the fruit thereof: this also is vanity. 

What though the world (through hateful lust of gold)  
Be thus transported with a greedy mind,  
To purchase wealth, which makes the coward bold,  
To search land, sea, and hell, the same to find?  
Yet (as it doth increase) so doth desire,  
And soon consume as oil amidst the fire.   

A just reward of so unworthy trade,  
As doth debase nobility of soul,  
Which (made immortal) scorns those things that vade,  
And in the wise should earthly'affects control:  
But mouldwarp like, these blindfold grope in vain,  
Vain their desires, more vain the fruit they gain.    

10.  When goods increase, they are increased that eat them: and what good cometh to the owners thereof, but the beholding thereof with their eyes? 

If honour, wealth, and calling do excel  
The common sort, so charge doth grow with all:  
Few with a little sure, may live as well,  
As many may, though greater wealth befall:  
It is not wealth, to have of goods great store,  
But wealth to be suffisd and need no more.   

Who hath abundance, and it useth well,  
Is but a steward to his family,  
A purse-bearer for such as near him dwell,  
An Amner to the poor (that helplessely)  
He but his share doth spend (though somewhat better)  
And what he leaves, he is to world a debtor.     

verse 11 Poor labourers (empty mawd) sleep sound, whilst gluttons want their sleep,  
verse 12 This plague I see, some with their wealth, their proper mischief keep.  

11.  The sleep of him that traveleth is sweet whether he eat little or much: but the society of the rich will not suffer him 〈◊〉 sleep. 

The labouring man, that in his lawful trade,  
Hath past the toilsome day to gain to live,  
No surfeit hath his stomach to upbraid,  
Nor fearful dreams, which into horror drive  
His fraudless soul, whilst he the longsome night  
Doth rest, and rise (to work) as day doth light.   

When as the glutton after crammed gorge,  
Whose surfeits upon surfeits buried be  
In his insatiate maw of hellish forge,  
In bed no rest can find, but slumbering see  
A swarm of visions breed by vapours vain,  
Which from a putrid stomach rise to brain.    

12.  There is an evil sickness that I have seen under the sun: to wit, riches reserved to the ●wners thereof for their evil. 

And which I further see doth oft ensue  
The wealthier sort, and which I much lament,  
Is that they often times themselves do rue  
Their evil gotten wealth, with time misspent  
As means (for so it proves) of greater care,  
And which in end, doth leave them poor and bare.   

Like to a sponge, which store of sap hath sucked,  
Or to the Bee, that honey hath in hive:  
Their wealth is wrong, their honey comb is plucked  
Out of their hoard, by which they thought to thrive,  
Their lives do for their goods, far oft the worse,  
For envious eyes pursue the plenteous purse.     

verse 13 Their riches perish with their pains, their children poor remain,  
verse 14 As naked buried, as were borne, leave all their travels gain.  

13.  And these riches perish by evil travel, and he begetteth a son, and in his hand is nothing. 

Which though they hap to scape, yet many ways  
There are beside, which doth their joys bereave,  
Ill gotten goods (we say) not long time stays,  
And hasty wealth few heirs, to heirs do leave:  
The getters faults or follies all may lose,  
And chance or change of times it new dispose.   

So that the offspring of these mighty men,  
By due vicisitude do oft descend  
From their aspired greatness, hoped then  
Unto the meanest rank from whence they wend,  
Each Crow his feather hath, and naked they,  
Their parents sins by their mishaps bewray.    

14.  As he came forth of his mother's belly▪ he shall return naked to go as he came, and shall bear away nothing of his labour, which he hath caused to pass by his hand. 

The Father he, all naked went before  
Unto the earth, whence first he naked came:  
The son (as ready) standeth at the door  
To follow father's steps, and with the same,  
Poor, naked, helpless state, that borne he was  
From all his pomp, unto his grave to pass.   

Not any thing with him, from hence to bear,  
Of earthly substance that he did possess,  
The soul immortal is, and may not wear,  
Nor any virtues that our way address  
To heaven, they shall survive us after death,  
When death shall live, by lives soon smothered breath.     

verse 15 Gone as they came (o grief of griefs) his travels paid with wind,  
verse 16 His days in darkness spent, his bread consumed with grief of mind.  

15.  And this also is an evil sickness that in all points as he came, so 〈◊〉 he go, and what profit hath he that he ●●th traveled 〈◊〉 the wind● 

If so it be (alas what woe is this)  
That not alone (as poorest man beside)  
All naked unto grave he posting is,  
But even the common pangs must him betide,  
That to all flesh at hour of death is rife,  
When soul and body (parting) finish life.   

And that with him his travels fruits do end,  
Who hath no share in all his former gain,  
But what soever bliss he did pretend,  
His haps (as others chance) do void remain:  
His hopes (like dust) dispersed with the wind,  
Or sound on sea, where they no root could find.    

16.  Also all his days he eateth in darkness with much grief, and in his sorrow and anger. 

Which when he doth forethink with heavy cheer,  
He pines away the remnant of his days,  
How much the more he happy did appear,  
The more unhappy he his state bewrays,  
For contraries, by contraries are shown,  
As black from white, so good by ill is known.   

As one that for some passed public crime  
Is scandaled, and pointed at of all,  
With shame retires himself in future time,  
Lest into more disgrace he yet should fall:  
And hanging down his head, doth sigh (alas)  
And rage with grief, so he his days doth pass.     

verse 17 These hold I good, with joy to feed, on portion God doth give,  
verse 18 And whom God gives (with this) his grace, he in God's love doth live.  

17.  Behold then, what I have seen good, that it is comely to eat, and to drink, and to take pleasure in all his labour, wherein he traveleth under the sun, the whole number of the days of his life, which God giveth him▪ for this is his portion. 

Then this (for earthly good) I count the best,  
(For other good, I scarcely any know)  
That with those goods thou hast, thou pleased rest,  
And for thy own behoof thou them bestow,  
Such part (I mean) as nature craves to use,  
Even plenteously: so thou it not abuse.   

And hold this all thou hast, of that is thine,  
For that is left, thou seest may be lost:  
God gave the plenty of both corn and wine,  
To cheer man's troubled soul, with cumbers tossed:  
This if thou hast, and grace to use it right,  
Thou hast earth's good, the most on thee may light.    

18.  Also to every man to whom God hath given riches and treasures, & giveth him power to eat thereof, & to take his part and to enjoy his labour: this is the gift of God. 

And they are rightly used, when used they be  
As he ordains, that did them first bestow:  
God was the author of all good to thee,  
To him thy life all thankfulness doth owe:  
So using them, they to thee blessings are,  
Else wealth breeds woe, peace proves as ill as war.   

Thou seest many starve, in plenteous place,  
Thou seest lusty youth surviv'd by age,  
Thou seest honour stoop to foul disgrace,  
And heavy cheer the greatest joys assuage,  
And (for men do not yield the praise of all  
To God) these mischiefs do upon them fall.     

verse 19 He need not sure, think long his days, of pilgrimage on earth,  
Since God doth answer heart's desire, to him with joy and mirth.  

19  Surely he will not much remember the days of his life, because God answereth to the joy of his heart. 

O rare and happy they, that God doth bless  
With grace, to know and use his gifts aright,  
Sure they more easily may support (I guess)  
The common cares that do to all men light,  
For present comforts, cancel passed care,  
As pleasures past, do way to woe prepare.   

Such season so the actions of their life,  
That common cares, seem but the needful sauce,  
To quicken taste, as peace ensuing strife,  
More grateful is, and hath the more applause,  
They God in wealth and woe, a father find,  
And unto him will not appear unkind.      

Chap. 6.  

verse 1 This mischief more 'mongst men I find, some have their wish at will,  
verse 2 Of honour and wealth, yet live in lack; a stranger's mouth to fill.  

1.  There is an evil, which I saw under the sun, and it is much among men. 

But not one woe alone I must disclose,  
For many woes do follow human kind,  
Great were these griefs, but not more great than those  
That unrecorded yet do rest behind:  
One mischief seldom time alone doth fall,  
One care or other sure doth follow all.   

To speak of woes will less unpleasing be,  
To such as hear (not feel) thereof the smart:  
Thou (who so happy art) mayst better see,  
(By others harm) thy happy peace of heart,  
Then hear and learn more happiness to gain,  
If thou (from others ill) thyself refrain.    

2.  A man to whom God hath given riches & treasures & honour, & he wanteth nothing for his soul of all that it desireth: but God giveth him not power to eat thereof, but a strange man shall eat it up: this is vanity, and this is an evil sickness. 

Thou mayst well see full oft a man enjoy,  
In show, all blessings nature can bestow;  
Lands, honours, wealth, whose wants breeds thee annoy,  
Whilst he (to world) doth happy seem in show,  
Not wanting any thing that thou wouldst crave,  
Yet some one want makes him small comfort have.   

He hath no wife, or else he hath no child,  
Or hath them both, but both ungracious prove,  
He wants his health, imprisoned, or exiled,  
Or cares of common weal his joys remove:  
His restless mind thus thirsting midst the stream,  
He pines in care, and finds his bliss a dream.     

verse 3 And more if hundredth sons & years he have, if lack content,  
verse 4 If die contemned, worse than abortive child to grave he went.  

3.  If a man beget a hundred children and live many years, and the days of his years be multiplied, and his soul be not satisfied with good things, and he be not buried, I say that an untimely fruit is better than he. 

Suppose a hundredth children he begot,  
And liu●d as long, as old Methusalem,  
Yet if defame his family do spot,  
And he do lack the common love of men,  
And want the honour of his funeral,  
How can you any ways him happy call?   

True happiness on virtue hath his ground,  
And only measured is by peace of mind:  
What though all earthly blessings do abound?  
If that the soul no inward comfort find,  
Is not th'abortive child more happy far,  
Then those that living, thus perplexed are?    

4.  For he cometh into vanity & goeth into darkness: and his name shall be covered with darkness. 

In far more happy state, in very deed  
Is he, whose timeless birth his life denies,  
Whose mother's womb unable him to feed,  
Unperfect him rejects, and doth despise  
Unprofitable burden also long  
To bear, that nature hath compounded wrong.   

For (being) he is not the same he seems,  
The others seeming proves not so indeed,  
This lifeless human shape, a man none deems,  
That deemed man with dreams our eyes doth feed:  
This never being known, none knoweth not,  
Of all men this admyrd, of all forgot.     

verse 5 That never saw nor knew this life: this did, the worse his state,  
verse 6 Two thousand years spent, void of joy, makes death seem over late.  

5.  〈◊〉 he hath: not seen the sun nor known it: therefore this hath more rest than the other. 

How much it better is in true account,  
To be a happy man, or so esteemed?  
So far th'abortive th'other doth surmount,  
Though nought it seem, the other much is deemed:  
For (having nothing good) it hath no ill,  
But his expected good, all woes do fill.   

His closed eyes which never saw this light,  
Those woes near saw, which th'other saw and felt,  
His senseless brain which knoweth no delight,  
(Incapable of cares with th'other dwelled)  
Makes his estate less ill, much better held,  
Than his that thus, in wretchedness excelled.    

6.  And if he had lived a thousand years twice told, and had seen no good, shall not all go to one place. 

The multitude of years, but multiply  
To the unhappy, multitude of cares,  
Two thousand years, to him that dead doth lie,  
Are but one moment: all alike he fares,  
But hours seem days, days years, years millions seem,  
In care, grief, agony, that spent we deem.   

Then how unhappy is that hated man,  
Whose long and wealthy life, in boorlesse bliss,  
In life no peace or joy, enjoy he can:  
In death not honour have, that proper is  
To such, as by their lives do merit well,  
Who dead, in sacred tomb do famous dwell.     

verse 7 All toil man takes, is for the mouth, his mind yet never eased:  
verse 8 The fool & wise can both but live, the wise (though poor) is pleased.  

7.  All the labour of man is for his mouth: yet the soul is not ●●lled. 

Alas, what gaineth man by all his pain,  
Which in his pilgrimage on earth he takes?  
Sure nothing but a life he doth maintain,  
And as his state permits he diet makes,  
For which (our backs and bellies nutriment)  
Our times, our cares, our hopes and fears are spent.   

And yet this food so carefully attained,  
Cannot sustain our life one longer day,  
Then God by providence hath it ordained:  
And when our time is come, we must away,  
And though a little food will life sustain,  
Yet long without supply we not remain.    

8.  For what hath the wise man more than the fool? what hath the poor that knoweth how to walk before the 〈◊〉▪ 

What hath the wise, in all he doth possess  
More than the fool, whereof he may rejoice?  
The use of needful things, he hath no less  
That simple is, than who of wit hath choice:  
Both do but eat to live, and live to die,  
Both like afflictions in their fortunes try.   

What doth the miser's care increase his state,  
More than free spenders honest thrift doth his?  
Yet th'one by wretchedness doth purchase hate,  
The others bounty always praised is:  
Both care to live, both can but live thereby,  
And both of force, must yield (ere long) to die.     

verse 9 To take thy share and wish no more, is best: desire is vain.  
verse 10 What art thou man, to strive with God? his will thou must sustain.  

9  The sight of of the eye is better than to walk in the lusts: this also is vanity, and vexation of spirit. 

And therefore sure, whilst we are here to live,  
It is the best to live with cheerful heart,  
And cause of good report the world to give,  
And not for us to breed our proper smart:  
Our days consume unpleasing to ourselves,  
Offensively to such as with us dwells.   

Yet both in end are vain, and soon have end,  
No constancy or permanence in either,  
The one or other can not life defend,  
Both to the grave, are like to go together:  
Vain and inconstant, is the fruit of all,  
Wise, fond, sad, glad, into the earth must fall.    

10.  What is that that hath been▪ the name thereof is now named: and it is known that it is man, and he cannot strive with him that is stronger than he. 

What can a man attain by any thing,  
Which he on earth, atchieveth any way,  
But even a name and fame, the which doth bring  
A swelling Echo of his praise a day,  
But is assoon forgotten as is gained,  
And with a thousand slanders may be stained.   

His praise cannot exceed, nor soon attain  
The like that many worthies had before,  
Their fame is gone, thine cannot long remain,  
If thou be wise expect not any more:  
For God thy maker hath ordained so,  
When he saith yea, flesh may not answer no.      

Chap. 7.  

verse 1 Sure many vain things do increase, which man's wit cannot mend,  
verse 2 Who knows his best in life, or what God afterward will send?  

1.  Surely there be many things that increase vanity: & what availeth it man. 

Sure many things beside do yet remain,  
Our vanity appears in every thing,  
But they best knowledge of the fame attain,  
To whom a prosperous state, did plenty bring:  
For plenty best affords to feed our will,  
And will most av, to folly runneth still.   

Which folly is the vanity I mean,  
A fruitless travel of a careful heart,  
When midst the choice of good, the ill we glean,  
And weave unto ourselves our proper smart,  
When wit is captivated unto fence,  
Which doth produce both Gods and man's offence.    

2.  For who knoweth what is good for man in the life, and in the number of the days of the life of his vanity, seeing he maketh them as a shadow? for who can show unto man what shall be after him under the 〈◊〉. 

And sure in this sense, foolish are we all,  
For who discerns aright twixt good and ill,  
Whose knowledge truly can you perfect call,  
Who (knowing good) effectuates goodness still:  
Man's days are few, and like a shadow fly,  
In which small good, he many woes doth try.   

The wisest men themselves do scarcely know,  
Of others minds their knowledge is but blind,  
Their present actions do them foolish show,  
How should man then a soiled knowledge find,  
Of future things which after him shall be,  
Since he conceives not what his eye doth fee?     

verse 3 A good name sweeter is then oil: deaths day, than day of birth.  
verse 4 In mourning house more good is learned, then in the house of mirth.  

3.  A good name is better than a good ointment, and the day of death, than the day that one is borne. 

Then let man cease his wisdom to bestow,  
In seeking forth on earth a happy state:  
Let him endeavour rather good to grow,  
The fruit and fame whereof cannot abate  
Through age or death, but like a sweet perfume,  
Will follow man unto his day of doom.   

The trust wherein shall make him death desire,  
As path to lead him unto bliss prepared,  
And loathe this life, whose cares him so do tire,  
Where vanity and death is sole reward:  
Yea he shall far prefer the day of death,  
Before the hour he first drew living breath.    

4.  It is better to go to the house of mourning, then to the house of feasting, because this is the end of all men: and the living shall lay it to his heart. 

For better preparation whereunto,  
The wise will exercise their eyes and mind,  
In contemplation of their states, who do  
By death forerun their corpse not far behind:  
And (by the view thereof) resolved grow,  
The world's contempt in rest of life to show.   

The feasts and sports which do his senses charm,  
With deep forgetfulness of woes approach,  
He will refrain, and rather think it harm,  
That unprepared death should him encroach:  
(For evils looked for, less evil seem,  
And joys expected long, we doubled deem.)     

verse 5 Sharp looks (then smile shows) more soon the evil mind correct,  
verse 6 The wise delight in gravity, whilst fools the same reject.  

5.  Anger is better than laughten for by a sad look the heart is made better. 

And though awhile our minds therewith distracted,  
We feel a conflict twixt the flesh and sprite,  
Which loathly would dissolve the old compact,  
Which flesh and world, contracted in delight:  
Yet sweeter in the end we shall digest  
deaths bitter pill, which nature doth detest.   

Yea though we in a sort offended wax  
With evils, which we see so much abound  
Within ourselves, and for the good that lacks  
In us, and others which the good doth wound:  
Yet this a cheerful mendment will procure,  
And raise our hearts in sin tofore secure.    

6.  The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. 

The wise they will (like heedful watchmen keep)  
A curious Sentinel in all their ways,  
Lest death and ruin should upon them creep,  
And turn to mournful night their merry days,  
They do observe the frailty of their state,  
And rather fawn on death, then fear too late.   

Whilst foolish worldlings surfeit with the joy,  
Which they unfitly placed in earth's vain sweet,  
And are surprised with every small annoy  
So sore, that it to bear they are not meet,  
And under every adverse cause do sink,  
Whilst others hope and joy at perils brink.     

verse 7 More sweet are wise rebukes, than notes, which flattering fools do sing.  
verse 8 As blaze of thorns, so vainly pass, the pleasures they do bring.  

7.  Better it is to hear the rebuke of a wise man, then that a man should hear the song of fools. 

And (for we hardly see our own amiss,  
And each in others eyes a mote can spy)  
My best advice (to do thee good) is this:  
That to thy friend's reproof thou do apply,  
Yea such a friend, as knoweth good from ill,  
And thy misdeeds in thee reprove that will.   

For better are the blows that friends do give,  
Then smoothed actions, flatterers do bestow,  
Those to amendment do the wiser drive,  
By th'others, fools from ill to worse do grow,  
There Siren's songs, do make thee sleep in sin,  
These rougher words, thy soul from ruin win.    

8.  For like the noise of the thorns under the pot, so is the laughter of the fool: this also is vanity. 

And what delight (indeed) can wise men take,  
In foolish tattle of the lewder sort?  
Like crackling bushes in the fire, they make  
A blast, and blaze forth strait in their disport,  
An outward show of mirth, which ends with smart,  
And laugh with mouth, that have a heavy heart.   

The wise in joy and mirth are temperate,  
They ground their mirth on greater cause of joy.  
They are not so raised up with good estate,  
Or beaten down with any'aduerse annoy,  
But that they can bear either state aswell,  
As time or chance, can make them ebb or swell.     

verse 9 Sure wise men wax with wrongs near mad, to see brybs so prevail,  
verse 10 But th'end is all, who patiented stays, shall thrive best without fail.  

9  Surely oppression maketh a wise man mad, and the reward destroyeth the heart. 

And yet it is (I grant) a heavy thing,  
And hardly is digested of the best,  
To see how some the laws to lust do wring,  
And how thereby the weaker are oppressed,  
How wrong for right sometimes doth freely pass,  
And no man will, or dare, say bad it was.   

And to behold how bribes are busy still,  
To blind the eyes that else would wisely see,  
That Lay, and Clergy, great and small, most will  
Give, take, buy, sell, things that most holy be,  
Would make a man of sob'rest sprite half mad,  
And any good man be perplexed and sad.    

10.  The end of a thing, is better than the beginning thereof, & the patiented in spirit is better than the proud in spirit. 

But men that note Gods judgements for these things,  
And can (as sure they ought) his pleasure stay,  
Shall see the plagues that sin upon them brings,  
And shall according to the proverb say,  
That that is only good, and doth excel,  
Which doth begin, and also endeth well.   

And therefore will with patience long expect,  
The issue which God hath decreed before,  
And as he limits times, his will t'effect,  
So till that time be silent evermore:  
The rather since their agony and grief,  
Might woe increase, not yield one jot relief.     

verse 11 Be thou therefore to anger slow, it fools doth best befit,  
verse 12 Muse not why tunes are changed, it doth import but want of wit.  

11.  Be not thou of an hasty spirit to be angry, for anger resteth in the bosom of fools. 

Then be not thou with world's perverse event  
Disquieted, or moved unto ire,  
No though with malice men against thee bend,  
With just offence might kindle choler's fire:  
It is a passion that abundant is  
In fools, and not reforms the thing amiss.   

If thou with reason be (as be thou may)  
Offended with the evils that abound,  
Thou mayst reprove them sure (I say not nay)  
And hate the place whereas such sins are found,  
For fools they are, and doglike bite the stone,  
That blame offence, yet doer let alone.    

12.  Say not thou, why is it that the former days were better than these? for thou dost not inquire wisely of this thing. 

But yet (withal) beware thou do not blame  
Thy God, in government of present age,  
By calling him t'account, why not the same  
Most hateful vices, which with us do rage,  
Did not in former times so much excel,  
And we with them compare in doing well.   

For it were folly, and offensive much  
To God and man, and sign of hateful pride,  
In weal or woe we may at nothing grudge,  
For through our sins those scourges us betide:  
And God that sends the ill, can it amend,  
Upon his will our liking must depend.     

verse 13 Wisdom with wealth grease ever best, of all things under sun.  
verse 14 They calm the mind, yet quiet heart, by wisdom best is won.  

13.  Wisdom is good with an inheritance & excellent to them that see the sun. 

Sure well is he that wisdom hath, and grace  
To use it always well, in weal and woe:  
But who hath wealth withal, in better case  
By far (I do confess) though few are so:  
Few though there be, yet some such may you find,  
Though many more, with worldly wealth are blind.   

Wealth giveth means for exercise of good,  
Wealth the temptations wants, to many a sin,  
By wealth men's faults are hid, their foes withstood,  
Wealth may perform such works as favour win:  
Which wealth, if (by dissent, not care) we have  
And wisdom both, what can we farther crave?    

14.  For man shall rest in the shadow of wisdom, and in the shadow of silver: but the excellency of the knowledge of wisdom, giveth life to the possessors thereof. 

This wisdom armed thus with worldly powers,  
For pleasant shadow, may compared be  
Unto an Arbour decked with fragrant flowers,  
Which sweetly from sun beams protecteth thee,  
From wind and rain, that can thee well defend,  
And sweet repast unto thy body lend.   

For wisdom teacheth thee thy wealth to use,  
Unto the needful ends they were ordained,  
And (as unwise) you may them well accuse,  
That will reject the goods may well be gained:  
But wisdom wealth can get, and spends it well,  
And wisdom therefore chief doth excel.     

verse 15 Behold Gods works: who can reform his will? then be content  
verse 16 In weal or woe, both (sent from God) do serve the turn he meant.  

15.  Behold the work of God: for who can make strait that which he hath made crooked? 

In wisdom therefore, set thy chief delight,  
Come wealth, come woe, take all as God doth send,  
Against the Lords decree its vain to fight,  
He knows thy need, and gives what thou shalt spend,  
More than he hath decreed, thou shalt not have,  
Toil while thou wilt, and moil unto thy grave.   

Canst thou revoke the times the which are passed?  
Canst thou recount, the days that are behind?  
Canst thou pursue the chaff that slayeth fast?  
Canst thou proportion out the weight of wind?  
Canst thou make strait the tree once crooked grown?  
No nor thy state amend, but God alone.    

16.  In the day of wealth be of good comfort, and in the day of affliction cosider: God also hath made this contrary to that, to the intent that man should find nothing after him. 

Then with thy state content thy quiet mind,  
If wealth abound, with joy then use the same,  
If less thy store, yet think not God unkind,  
And to thy portion do thy compass frame:  
In all estates a cheerful heart doth well,  
What God intends for thee thou canst not tell.   

God useth (like as wise Physicians do)  
By want sometimes to purge our humours ill,  
And after plenty gives to strengthen us to  
The work whereto, employ our powers he will,  
By proof of contraries, to teach us how  
To use those gifts, as he doth best allow.     

verse 17 In my short life, the just (I saw) decay, and wicked thrive,  
verse 18 Muse not hereof too much, lest it thee into dumps do drive.  

17.  I have seen all things in the days of my vanity: there is a just man that pe●●●heth in his justice, and there is a wicked man that continueth long in his malice. 

As for such new encounters as befall,  
To thee in crossing of thy quiet life,  
Assure thyself, they are not new at all,  
But in my days (and long before) were rife,  
Even full of vanities and care, I found  
My life, as well as thy life to abound.   

I saw both wise, and honest men full oft,  
Ensnared by the wicked, and destroyed,  
Their counsels and their actions mocked and scoffed,  
Their innocencies, cause they were annoyed:  
The force, the folly, rapine and the wrong,  
The wicked used, protect their lives full long.    

18.  ●e not thou just overmuch, neither make thyself over wise: wherefore shouldest thou be desolate? 

What was the cause hereof thou mayst inquire,  
Sure first the hate, the ill to good do show,  
Then God's decree, whose justice did require,  
Their hidden sins, a public shame should know,  
Some overweening wits, do foolish prove,  
And cause of these mishaps do fond move.   

For excellence procureth envy much,  
And wise men's small offences heinous seem,  
And busy brains such tickle points may touch,  
As undiscreet you may their judgement deem,  
Be thou not too precise, nor over wise,  
But with a modest mean thy gifts disguise.     

verse 19 Be not too curious things to know, lest God correct thy pride,  
verse 20 Yet learn things fit, and fearing God, no ill shall thee betide.  

19  Be not thou wicked overmuch, neither be thou foolish: wherefore shouldest thou perish not in thy time. 

Yet do not thou extenuate so thy skill,  
That thereby into scandal thou do fall,  
The very wicked so contemn thee will,  
And good and bad, will so condemn thee all,  
None is so vile, that vice he will commend,  
Although his deeds, to little better tend.   

Ne do thou folly any whit affect,  
For that doth ruin all that it doth use,  
Who will the fool or undescreet protect,  
Or trust to him, or use him (may he choose?)  
Well may men laugh at him and make disport,  
But never trust, in cause that doth import.    

20.  It is good that thou lay hold on this: but yet withdraw not thy hand from that: for lie that feareth God shall come forth of them all. 

In measure is (we say) a merry mean,  
Twixt two extremes doth sacred virtue dwell,  
Who will unto true heavenly wisdom lean,  
Must fly defect, and all excess expel,  
With serpent's wisdom must his judgement see,  
With Turtles humble mind, yet clothed be.   

The lofty thought, presumption doth instruct,  
The abject mind despair doth soon persuade,  
From wings of Lucifer, this quill is plucked,  
To hateful serpent's den, that leads the trade:  
But he whom heavenly wisdom doth inspire,  
From both those snares in safety shall retire.     

verse 21 The wise by wisdom safer live, than Princes in their holds:  
verse 22 Yet none so perfect lives, their deed no sin at all unfolds.  

21.  Wisdom shall strengthen the ●ise man, more than ten mighty Princes that are in the city. 

For wisdom is (indeed) a heavenly gift,  
Ensued to guide us in earth's pilgrimage;  
Blest is his choice who therewith not uplift,  
Doth peace procure, and worldly cares assuage,  
Who trusteth in the comfort of her aid,  
In no affliction need to be afraid.   

She stronger is, and much of greater might,  
Then any Prince's power that ever was:  
Yea Princes ten, combined 'gainst her to fight,  
In force and prowess shall her no way pass,  
The strongest bulwarks that they can erect,  
Doth art (by wisdom) soon to earth deject.    

22.  Surely there is no man 〈◊〉 in the earth, that doth good and ●●nneth not. 

This wisdom makes thee have a secret peace,  
Twixt God and thee, which if thou once attain,  
To feed the same, his grace will never cease,  
And that content for ever will remain:  
As for content the world afford thee can,  
It's nothing worth, for vain is every man.   

Let this therefore, be grounded in thy mind,  
That man and all his works unperfect are,  
That on the earth one man thou shalt not find,  
That from true righteousness not strayeth far,  
Whose perverse deeds, do oftentimes bewray  
The wicked thoughts that in his bosom stay.     

verse 23 Hear not all words of wrong, lest thou thy servants slanders hear,  
verse 24 Thou knowst thyself hast done the like, though it did not appear.  

23.  Give not thine heart also to all the words that men speak, lest thou do hear thy servant cursing thee. 

How much then less shouldst thou be moved much  
By words of any one that thee offend:  
Yea though even very near thy fame they touch,  
And to thy great disgrace they seem to tend:  
Let pass like wind the blast of slanderous tongue,  
And think the best, sometimes even so are wrong.   

Yea though thou oft mightst hear, yet do not hear,  
Or if thou do, seem as thou didst not,  
It's better far both deaf and dumb t'appear,  
Then listening overmuch, it were thy lot  
To hear thy servant, or some other speak  
The thing, that being heard, thy heart would break.    

24.  For oftentimes also thine heart knoweth that thou likewise hast cursed others. 

Thou mayst remember what thyself hast done,  
In like case unto others absent oft:  
And what dislike therefore thou mightst have won,  
If that thy speech had not been uttered soft,  
(Or not concealed by such as heard the same)  
Which will thee make another less to blame.   

For it were mere injustice, to condemn  
Our underlings, for lavish speech of us,  
When we our betters far, do more contemn,  
Yet loathly would therefore be served thus:  
The rule of Charity doth will thee do,  
As thou thyself wouldst feign be done unto.     

verse 25 This have I proved, & wisdom sought to know, which fled fromme,  
verse 26 It is too high and deep, my reach cannot her secrets see.  

25.  All this have I proved by wisdom: I thought, I will be wise, but it went far from me. 

All this have I found by experience true,  
And so mayst thou, if that thou way it well,  
Apply thyself the same then to ensue,  
And let her laws within thy actions dwell,  
And of thy wisdom do not overween,  
For many times the wise are overseen.   

Myself by nature was inclined to skill,  
By education was instructed much,  
A heavenly gift did more my knowledge fill,  
And all the world supposed my wisdom such,  
As few attained, and I supposed no less,  
But found my folly great, I must confess.    

26.  It is far of, what may it be? and it is a profound deepness who can find it? 

For of three things (all worthy to be known)  
The past, the present, and the future things,  
Whose first in writ's record (in part) is shown,  
Whose last with deep obscureness blindness brings,  
In th'one I had but even a very taste,  
In seeking th'other out, I time did waste.   

That vulgar knowledge which by modern view,  
I did observe, to make my profit by  
Did somewhat me instruct, and much more true  
Then passed things forgotten presently,  
Or dreamt supposals of succeeding time,  
Which for to fetch, to heaven my thoughts should climb.     

verse 27 My heart & mind hath wisely searched, both good & bad to know,  
verse 28 And worse than death a woman's snares, I found: God shield them fro.  

27.  I have compassed about both I & mine heart, to know and to inquire and to search wisdom and reason, and to know the wickedness of folly, and the foolishness of madness. 

That knowledge which I had, I did bestow  
With heart and mind in searching round about,  
The true effect of every thing to know,  
And of effects the causes out of doubt  
(For happy they are held that can define  
Of causes and effect, how they incline.)   

And chief I observed, whence good and ill  
Have their original and nutriment,  
What bounds they have, and how the soul they kill,  
And in the use of them sought man's intent:  
And so of mirth, of folly, and delight,  
And what so seemed, most pleasant unto sight.    

28.  And I find more bitter than death, the woman whose heart is as nets and snares, and her hands as bands: he that is good before God shall be delivered from her, but the sinner shall be taken by her. 

And lo, I found all sin to end with shame,  
Yea even the sin which doth most men allure,  
The lawless love of women of defame,  
Who bitterer plagues (than death) to us procure,  
Ensnaring in their bands of beauty's gift  
The wretched souls, which yield unto their drift.   

A fatal fury of the flesh (alas)  
In idle brain begot, with plenty fed,  
Whose smallest sparkles to a flame do pass,  
If by the eye the fancy will be led,  
But such as God doth love, shall lust refrain,  
Whilst wicked ones entrapped do remain.     

verse 29 The wicked fall, by her fair baits, this I the preacher find,  
verse 30 Of thousand men scarce one prove good: of women none by kind.  

29.  Behold ●●●th the Preacher, this have I found seeking one by one to find the count. 

Believe me well, I know it over well,  
By many a one myself have found it true,  
I teach thee this, who best the same could tell,  
And for the same with all my heart do rue,  
And wish thee by my harm the like beware,  
And for their new assaults thyself prepare.   

For few or none, but do assaults abide  
At first or last, and over many fall,  
Thou dost not know thy strength, what may betide,  
The wisest sort fall herein most of all:  
In any case then trust not to thy strength,  
Some dally with the fire, but burn at length.    

30.  And yet my soul seeketh but I find it not: I have found one man of a thousand: but a woman among them all have I not found. 

I must confess, I would not men acquit,  
From equal blame in this so gross a sin,  
Beseeming not (in truth) their stronger wit,  
To yield to them whom they from ill should win,  
And in this point, 'mongst thousands that I know,  
One wise and perfect man, I scarce could show.   

But of a world of women that this day,  
Do prostrate their affections to their lust,  
By my experience, sure I cannot say,  
(though others can perchance, and will I trust)  
That one hath so reclaimed her life to good,  
As that a new assault would be withstood.     

verse 31 This only have I found, that God did man most righteous make:  
But men (for their original grace) their own inventions take.  

31.  Only lo this have I found, that God hath made man righteous, but they have sought many inventions. 

So we and they, as woeful precedent  
Of parents fall, to evil do incline,  
He's best at ease, that doth his sins repent,  
And not of others sins too much define,  
Nor yet his own excuse: bad is the best,  
This sin, is but one sin among the rest.   

For though God made us holy, pure and just,  
And gave us power in righteousness to dwell,  
Yet did our wills, so to our senses trust,  
That it the use of reason did expel:  
Since which, a swarm of hateful sins increase,  
On thought, word, deed, and all our actions press.      

Chap. 8.  

verse 1 Who is like the wise, who all things knows? his face with favour shines  
verse 2 The wise his Prince's hests observes, and to God's word inclines.  

1.  Who is as the wise man, and who knoweth the interpretation of a thing? the wisdom of a man doth make his face to shine: & the strength of his face shall be changed. 

IT stands him then upon, who would withstand  
This great calamity of human kind,  
Another course of life to take in hand,  
Then in the practice of the most we find,  
And armed with wisdom 'gainst the flesh to fight,  
Not yielding cowardlike to lewd delight.   

That is true wisdom worthy lasting fame,  
That doth adorn with honour and with praise,  
Such as sincerely do embrace the same,  
That will transform their life to better ways,  
And give them grace with Prince and people still,  
And in the end advance their state it will.    

2.  I advertise thee to take heed 〈◊〉 the mouth of the king, and to the word of the oath of God 

It teacheth man his duty unto God,  
And how with civil men he should converse,  
With neighbours how to have a kind abode,  
Or with a people that are most perverse:  
To know what doth beseem in every case,  
And how to walk, to win our sovereigns' grace.   

It will advise thee (as I also do)  
To be attentive to thy Prince behest,  
To be obsequious also thereunto,  
So far as may accord with all the rest,  
Of laws of God, of nature, and of state,  
And to attend his pleasure rare and late.     

verse 3 In ill persist not, but give place, Princes their pleasure crave:  
verse 4 His word of power who may withstand the thing he likes to have?  

3.  Hast not to go forth of his sight: stand not in an evil thing: for he will do whatsoever pleaseth him. 

If so his liking did of thee require  
A thing unfit, not pleasing unto thee,  
I would not wish thee there withal retire,  
Or discontent in countenance ought to be,  
But yield with patience rather to the same,  
For to obedience, subjects ought to frame.   

But if thyself by indiscretion have  
Offended him, persist not in thy wrong:  
Of him it is no shame thy pardon crave,  
For unto Prince's homage doth belong,  
They have the power of subjects to dispose,  
Thy life and goods, to save or else to lose.    

4.  Where the word of the king is, there is power, and who shall say unto him, what dost thou? 

The Prince's wrath is messenger of death,  
His will a law, his words are firm decrees,  
Their instruments are ready at a breath,  
To pull the proudest rebels on their knees,  
Such Majesty and power in them is found,  
With every frown a loyal heart they wound.   

Who dare unto account his sovereign call,  
Who to no power in earth inferior is?  
Who will not at his feet all prostrate fall,  
Who hath the power to punish his s?  
As deputies to God, on earth they reign,  
And by his sword of justice state maintain.     

verse 5 Who keeps the law, is free from blame, the wise they times do know:  
verse 6 The wise, with judgement chooseth time, for things, lest trouble grow.  

5.  He that keepeth the commandments shall know none evil thing, and the heart of the wise shall know the time and judgement. 

Whose laws (the godly wise) both must and will  
Endeavour most exactly to observe,  
In every point and tittle to fulfil,  
And wittingly in nothing much to serve:  
So shall he for himself, best safety find,  
And leave the better name to world behind.   

And (for they hardly can discharge aright  
Their duty, that their native laws not know,  
And that their ignorance cannot acquight,  
Who may, and will not learn, more wise to grow)  
The wise will therefore learn their duties furst:  
The good, refrain th'evil, they might and dared.    

6.  For to every purpose there is a time and judgement, because the misery of man is great upon him 

And as in public causes wise men use,  
To guide their actions warily and well:  
And proper times and seasons ever choose  
For all they do, before therewith they mell:  
(For proper times there are for every thing,  
Which good or ill success with it doth bring.)   

So in their private life they do observe,  
expediency of that they take in hand:  
From care whereof, whilst some do rashly serve,  
(Because true wisdom they not understand)  
They into many mischiefs headlong fall,  
Which afterwards too late they would recall.     

verse 7 For what knows he what shall succeed? he can not mend his fate,  
verse 8 In life, death, battle, sin cannot protect the wickeds state.  

7.  For he knows not that which shall be: for who can tell him when it shallbe. 

For it lies not (no doubt) in power of man,  
To judge aright of sequels and events,  
Though (by observance of things past) we can  
Sometimes right near conjecture of intents,  
As like to have success as we desire:  
But none can judge the truth that they require.   

It is but chance not judgement if they hit,  
So many errors do encounter them:  
Those future knowledges for God are fit,  
And none but he, that privilege can claim;  
For as for Revelations few are now,  
And devilish arts, God's word will not allow.    

8.  Man is not Lord over the spirit to retain the spirit: neither hath he power in the day of death, nor deliverance in battle, neither shall wickedness deliver the possessors thereof. 

And how should he be able to foretell,  
another haps or actions, can you think,  
That not foresaw, what to himself befell,  
Nor knew his peril being at pits brink?  
Nor could defer his death or destiny,  
With all the care he did thereto apply?   

That could not tell the place, the dart should light,  
That he in battle flung against his foe?  
That cannot save himself amidst the fight,  
But bears the brunt (perhaps) of overthroe?  
No wicked slight or art can sinners save,  
But that they sure (in fine) their merits have.     

verse 9 All these I note, and find sometime, man's power his overthrow.  
verse 10 These wicked die, yet worse succeed: the godly, none to know.  

9  All this have I seen●, and given mine heart to every work which is wrought under the sun, and I saw a time that man ruleth over man to his own hurt. 

How far (alas) doth all our skill come short  
Of that great knowledge we pretend to have?  
Myself have tried the same in every sort  
Of study, to the which myself I gave,  
And yet there is no knowledge so obscure  
Or easy, but I did the same enure.   

Nay of the things, most common in my sight,  
Which every man can say, and witness true,  
I groped at, as in obscurest night,  
And could not see the reason how it grew:  
That men (even to themselves) most ruin bring,  
And Magistrates their own dependents wring.    

10.  And likewise I saw the wicked buried, & they returned, and they that came from the holy place, were yet forgotten in the city where they had done right: this also is vanity. 

For which the foolish world become so far  
From just dislike of their injust oppressions,  
That live and dead, they feared and praised are,  
And whose posterities get more possessions?  
They flourish rather most by doing wrong,  
As if the earth, did all to them belong.   

But such as have led long a holy life,  
Deserved well of world and country all,  
Have been pursued in life with hate and strife,  
And even at home forgot when death did call,  
O vain affection of the vulgar sort,  
That maketh vice and virtue but a sport.     

verse 11 Gods patience makes the wicked ones, more bold to heap up sin,  
verse 12 Which long deferred, is plagued in fine: when just men blessed been.  

11.  Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set on them to do evil. 

These worldlings whilst they see the day deferred,  
Of plague and judgement of these wicked ones,  
They do suppose their actions have not erred,  
But wisely were decreed for the nonce,  
And so grew bold in practice of the same,  
Till all the world, therewith grew out of frame.   

These wicked ones themselves grow insolent,  
And pride their minds in their presumptuous trade,  
They are so far from meaning to repent,  
That wrong on wrong upon the just they lad,  
Even whilst they able are no more to bear,  
So void they are of any kind of fear.    

12.  Though a sinner do evil an hundredth times, and God prolongeth his days, yet I know that it shall be well with them that fear the Lord, and do reverence before him. 

But though they scape unpunished awhile,  
(For hundred years are but a while with God)  
Though flatteringly themselves they do beguile,  
And feel no smart of Gods correcting rod:  
But rather find their days prolonged with peace,  
As though their happiness should never cease.   

Yet sure I am, it one day shall be well  
With such as in the fear of God do live,  
As in his holy laws and Church do dwell,  
And proof of their belief in life do give,  
That they exempted far from tyrant's rage,  
Shall live and rest in peace an endless age.     

verse 13 Who fears not God shall not escape: his days as shadows pa●;  
verse 14 Though wicked men triumph sometimes, & just men wail alas.  

13.  But it shall not be well to the wicked, neither shall he prolong his days, he shall be like a shadow, because he feareth not before God. 

When as contrariwise, the wicked one  
Shall be dismounted from his seat of trust,  
Dismayed and desolate, forlorn alone,  
Pursued by heaven and earth, by judgement just:  
Of God and man, forsaken and contemned:  
As he the innocent before condemned.   

The pomp and glory of his passed pride,  
Like to a flower, shall vanish and decay,  
His life like ruins, down shall headlong slide,  
His fame like to a shadow vade away;  
Because he feared not the God of might,  
In justice shall these woes upon him light.    

14.  There is a vanity which is done upon the earth▪ that there be righteous men to whom it cometh according to the work of the wicked: and there be wicked men to whom it cometh according to the work of the just: I thought also that this is vanity. 

And yet in truth, it is a wondrous case,  
To see the just so many woes sustain,  
(Not that I think that pity can have place  
With wicked ones, to make them wrong refrain:  
But that the God of justice doth permit  
His servants, to be subject unto it.)   

For you shall lightly see, the better man  
The more afflicted in his worldly state,  
The vilest person (worst that find you can)  
Most wealthy'and loved most, though worthy hate,  
But it is vain to search God's mind herein,  
Thereof to descant I will not begin.     

verse 15 I best commend a joyful use, of blessings fallen to share,  
verse 16 For wisdom made me but behold, man's life more full of care.  

15.  And I praised joy: for there is no goodness to man under the sun, save to eat and to drink, and to rejoice: for this is adjoined to his labour, the days of his life, that God hath given him under the sun 

But drawing this discourse unto an end,  
Concluding it as I the former did,  
I say, that in this life who doth intend,  
Himself of many cumbers well to rid,  
And to enjoy the bliss that earth can give,  
Must cast off care, and seek in peace to live.   

I mean those curious studies fore-reproued,  
Which do but multiply a bootless care,  
And joy himself, when joy may best be moved,  
With use of every creature, and prepare  
To take a plenteous part of them, as gain  
Of all his travels to him shall remain.    

16.  When I applied mine heart to know wisdom, and to behold the business that is done on earth, that neither day nor night the eyes of man take sleep. 

For though it be a thing some wisemen use,  
And man by nature is thereto inclined,  
And I myself the same did not refuse,  
(Even studies travel to enrich my mind)  
Who knew thereby what study might attain,  
Or which a forward wit and will might gain.   

Who searched had men's actions curiously,  
And all the accident that world doth yield:  
Who in myself great part of them did try,  
On others proof did likewise knowledge build,  
Both day and night applying thereunto  
My busy brains, as many others do.     

verse 17 I see thereby Gods works profound, beyond man's reach to sound,  
Be'he near so wise: toil near so much, their depth cannot be found.  

17.  Then I beheld the whole works of God, that man can not find out the work that is wrought under the sun: for the which man laboureth to seek it, and cannot find it: yea, & though the wise man think to know it, he cannot find it. 

Yet (lo) I found that I much time had lost,  
That all my study was employed in vain,  
That I in vain my books had turned and tossed,  
That my experience did small knowledge gain,  
That out the meanest creature God did make,  
I might a new, full many a lesson take.   

That all we know but mere supposal is,  
That we know not the least of truth of them,  
That in the principles of art we miss,  
That we unjustly name of knowledge claim,  
Who only truly know, we nothing know:  
As wise men in the end, to see do grow.      

Chap. 9  

verse 1 All this I know that wise & just are Gods, whose love shows not,  
verse 2 By hap they have: wise, fools, good, bad, are subject to like lot.  

1.  I have surely given mine heart to all this, and to declare all this, that the just, and the wise, and their works are in the hand of God: and no man knoweth either love or hatred of all that is before them. 

IT resteth now my part to perfect that,  
I in my former speeches have begun,  
That I may hit the mark I aimed at,  
And so my course unto your comfort run,  
That I may see that some, have profit won.   

Which I will do by laying plain to thee,  
The proofs which both by good and bad I make,  
Their weal, nor woe, no perfect marks to be  
Of love or hate of God, from whom we take  
All power, and all success: and vain are they  
That men's intentions by their issue way.    

2.  All things come a like to all: and the same condition is to the just, and to the wicked, to the good and to the pure, & to the polluted, and to him that sacri●iceth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an oath. 

For much a like, you all men's states shall find,  
And like events to good and bad befall,  
To wisest men, as men most grossly blind,  
To rich, as poor, and wretchedst man of all,  
For in this life you none can happy call.   

Observe the man that is of honest mind,  
And mark the most deceitful man alive,  
Look on the Atheist most profane by kind,  
And holy man, and you shall see them thrive,  
Both oft a like, the foul blaspheming wight,  
As he that prays, and serves God day and night.     

verse 3 All during life to folly sold: a like all go to grave.  
verse 4 In life is hope, live dogs, more price (than once dead) Lions have.  

3.  This is evil among all that is done under the sun, that there is one condition to all, & also the heart of the sons of men is full of evil, and madness is in their hearts whilst they live, and after that they go to the dead. 

And sure of all the things that I do know,  
It is the thing that seems most strange to me,  
That maketh wise men most amazed grow,  
And best men most discouraged to be,  
When they their states, as hard as others see.   

And that like others is their death in show,  
As subject unto pain as wicked men,  
Forgotten, be they once in grave below,  
Their virtues (as not done) unthought of then:  
So that their cares, and fools unquiet days,  
Both madness seem, both die devoid of praise.    

4.  Surely who so ever is joined to all the living, there is hope: for it is better to a living dog, then to a dead Lyon. 

Hence doth proceed (no doubt) the proverb old,  
That living dog, dead Lion doth excel,  
With princely beast of noble courage bold,  
Then, every barking cur dare ●ausly mell,  
That living, durst not come within his smell.   

The reason is right easy to be told,  
Because he living could himself relieve:  
Life doth in time new hopes and haps unfold,  
But death no hope or earthly hap doth give;  
Time worketh wonders (if our time we take)  
Occasion (at our death) doth us forsake.     

verse 5 The living know that they must die, but dead things are forgot:  
verse 6 Their love & hate is quenched, the earth more fruit affords than not.  

5.  For the living know that they shall die, but the dead know nothing at all: neither have they any more reward: for their remembrance is forgotten. 

And so accordingly do wise men use,  
Whilst yet they live (and living have the power  
To work their wills) they proper times do choose,  
To perfect their intent, lest death deflower  
Their sweetest hopes, who all things doth devour.   

For well they see and may (it is no news)  
The man that now triumphs, to morn to die,  
That dead, the fool the wisest will abuse,  
And that the wisest than do senseless lie,  
And what unperfected they left behind,  
Neglected, and themselves soon out of mind.    

6.  Also their love, and their hatred, and their envy is now perished, and they have no more portion for ever, in all that is done under the sun. 

Their love, their solace, and their chief delights,  
Even with their lives, expired and at end,  
Their hate, their plots of high revenge and spites,  
And every action that they did pretend,  
Dead into grave with them each one descend.   

Into that cabin of eternal nights,  
Where they no more the gladsome beams shall see,  
Of shining sun, the comfort of the wights  
That in this mortal life yet lingering be,  
Those perturbations rife with human kind,  
Their now exchanged state no more shall find.     

verse 7 With bread & wine, cheer then thy heart, the pledges of gods love,  
verse 8 With comely'aray cloth thou thy corpse, thou pleasant balms mayst prove.  

7.  Go, eat thy bread with joy, and drink thy wine with a cheerful heart: for God now accepte●h thy works. 

Thy part of earthly things, that lawfully  
Thou mayst enjoy, I therefore thee advise,  
Use whilst thou mayest, for death comes speedily,  
And crosses unsuspected oft arise,  
As every man's experience daily tries.   

Use thou thy own with plentie'and cheerfully,  
Hurt not, but help thou others to thy power,  
And (if God gave thee means abundantly)  
Do not thyself the same alone devour:  
But as God gave, so freely do thou give,  
Those alms best please, we use whilst yet we live.    

8.  At all times let thy garments be white and let not oil be lacking upon thine head. 

Thou needst not in thy diet be precise,  
As some persuade, and only eat to live,  
Where choice is set, to choose in thee it lies,  
All things were made for man, God all doth give,  
By bounty us to thankfulness to drive.   

Yea all the rich attires thou canst devise,  
For different states of men ordained were:  
For Princes purples, for to please the eyes,  
And all the precious gems that earth doth bear;  
Yea sweet perfumes, for delicace ordained,  
(If thou mayst have them) need not be refrained.     

verse 9 Rejoice in thy chaste spouses' bed: since God her to thee gave,  
verse 10 What so thou wouldst achieve dispatch, no works are done in grave.  

9  Rejoice with thy wise whom thou hast loved all the days of the life of thy vanity, which God hath given thee under the sun, all the days of thy vanity: for this is thy portion in the life, and in thy travel wherein thou labourest under the sun. 

If that thy eyes behold a beauty rare,  
Which doth delight thy heart, and love inflame,  
If that in lawful band she prove thy share,  
And that unto thy love, her love she frame,  
Thou mayst with comfort joy thee in the same.   

A comfort sure, to mitigate the care,  
Which worldly troubles may on thee inflict,  
The sweetest, God or nature could prepare,  
Or out of all earth's beauties could be picked,  
So great as none can judge that are unkind,  
And on a single life do set their mind.    

10.  All that thine hand shall find to do, do it with all thy power: for there is neither work, nor intention, nor knowledge, nor wisdom in the grave whither thou goest. 

And (at a word for all) what else beside  
In all the world, thou hast a mind unto,  
(So that in use thereof a measure guide)  
Thou art no whit restrained the same to do,  
But do it quickly, least death all undo.   

For death diverteth all, who can abide  
The fury of his force, if once he smite?  
To do (what thou wouldst do) then take thy tide,  
For in the darksome grave of deadly night  
No knowledge, wisdom, power, there doth remain,  
All is forgot, all purposes are vain.     

verse 11 The worthy want, the wise, the strong have oft times guerdon small.  
verse 12 None knows his hour, as birds in snare are caught, so men do fall.  

11.  I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, nor yet bread to the wise, nor also riches to men of understanding, neither yet favour to men of knowledge: but time & chance cometh to them all. 

By these observances I sought to win,  
The happiness which I did in part attain,  
But all gain not the goal, the running been,  
Nor have the spoil that fight the field to gain,  
Nor to the wise doth always wealth remain.   

Nay many needy stern, and new begin  
The world, whose wits and industries were good,  
Their best endeavours stand on tickle pin,  
And constered are as they are understood,  
By such on whom the common wealth doth stay,  
And time and chance in each thing bears a sway.    

12.  For neither doth man know his time, but as the fishes, which are taken in an evil net, and as the birds that are caught in the snare, so are the children of men snared in the evil time when it falleth upon them suddenly. 

We must acknowledge it in very deed,  
The ordinance of God it should be so,  
For well I know, that none can take such heed,  
But headlong he into the snare may go,  
(Say yea who will) if God alone say no.   

Like harmless fish, that in the waters breed,  
And fearless fowl that in the air are free,  
Whose innocencies serve to little steed,  
When nets and snares by fraud extended be:  
So man, by time and chance entrapped is,  
(If wicked will) though nothing his s.     

verse 13 This thing in wisdom I have marked, which seemeth strange to me,  
verse 14 A city weak of strength and men, by Monarch sieged to be.  

13.  I have also seen this wisdom under the sun, and it is great unto me. 

Which being (as we see the Lords decree)  
Improperly we attribute to chance,  
His will in time, produceth that to thee  
Which thou supposest, fortune did advance,  
So wide, man's wisdom from the truth doth glance.   

True wisdom rather, sure will let thee see  
How to apply thy state, to each event,  
With no adverse encounter quailed to be,  
But all things take and use, as God them sent,  
And seeing this ingrateful perverse age,  
(By view of others wrongs) thy grief assuage:    

14.  A little city and few men in it, and a great king came against it, and campassed it about, & builded forts against it. 

As I myself have done, who sometimes saw,  
A weak unfortified city sieged,  
By powerful Prince, who armies great did draw  
T'ingirt their walls, and liberty abridge,  
That none could scape, though wings were near so flidge.   

The town not populate to scape their jaw,  
By any skirmishes of sally out,  
His raised bulwarks kept them so in awe,  
And forside trenches compassed so about,  
As if the Eagle hovering over pray,  
At pleasure ready were his talents lay.     

verse 15 Which one wise man though poor relieved, yet was his worth forgot  
verse 16 Yet (say I) wisdom more availd than force: yet boots it not.  

15.  And there was found therein a poor and wise man, and he delivered the city by his wisdom: but none remembered this poor man. 

When yet I saw (a worthy thing to see)  
A man of small account for wealth or state,  
But yet (indeed) both bold and wise was he,  
Who raised the siege, and so did foes abate,  
That town and people, thereby freedom gate.   

But when they were miraculously free,  
(Lo strange ungratitude but common sin)  
This worthy man began neglect to be,  
And deeds forgot, as they had never been:  
Though all did taste the fruit of his desert,  
Not one laid up his virtues in his heart.    

16.  Then said I, better is wisdom than strength: yet the wisdom of the poor is despised, and his words are not heard. 

Yet this, his worthy prowess in my sight  
Was such, as I could never but admire,  
And makes me think that they in vain do fight,  
That have all wealth and power they can desire,  
If policy they want, if cause require.   

And them unwise (I hold) that judge a wight  
By his appearance outwardly or pealth,  
In poor men's words the rich have small delight,  
For they account them fools that have not wealth,  
Yet at their need, their help perforce they use,  
Their own turn served, to help them they refuse.     

verse 17 Yet wise men's words the good regard: though fools advise reject.  
verse 18 And wisdom passeth power of arms, & sin brings woes effect.  

17.  The words of the wise are more heard in quietness, than the cry of him that ruleth among fools. 

But these my words I know that some will hold,  
To be a partial speech of little wit,  
For tales unto the foolish wisely told,  
Can scarce have hearing, and small favour git,  
Unless unto their humours it do fit.   

Unto the wise I speak, of such I would  
Have credit, even as they the truth do know,  
I might grow hoarse with preaching if I should,  
Seek some to win to bend unto my bow:  
Few words among the wise, have greater place,  
Then long orations, with unskilful race.    

18.  Better is wisdom than weapons of war: but one sinner destroyeth much good 

To such I say (as this example proves)  
That wisdom is a thing of greater power,  
And that a solid reason sooner moves,  
If well applied, in convenient hour,  
Then Cannon's shot, that batters on a tower.   

And that one action more than well behoves,  
(Mistaking or neglecting of his due)  
All former wisdom of a man reproves,  
And maketh many errors more ensue:  
For as one bitter herb the broth doth spill,  
So one misdeed may work to many ill.      

Chap. 10.  

verse 1 Dead flies do sweetest oils corrupt, so follies small the wise  
verse 2 Disgrace: but wise men things feresee, though fool ensnared he lies.  

1.  Dead flies cause to stink and putrefy the ointment of the Apothecary: so doth a little folly him that is in estimation for wisdom and for glory. 

THou therefore, who art once reputed wise,  
Hadst need full warily thyself to guide,  
For look how much more high thy fame doth rise,  
More sharper censure art thou like to bide,  
If in a slender matter thou shouldst slide.   

For look how soon thou seest the drowned flies,  
In sweetest droogs Apothecaries make,  
Corrupt them so, that men it strait despise,  
Which they before, did for most precious take:  
So be thou sure one vice shall stain thee more,  
Then many virtuous deeds, thee praised before.    

2.  The heart of a wise man is as his right hand: but the heart of a fool is as his left hand. 

Thou farther seest, that wisdom is the thing  
In all assays, best worthy of esteem,  
Who doth her followers unto honour bring,  
And makes their actions always gracious seem,  
And men their words, like Oracles to deem.   

From all extremes she shields them with her wing,  
They find relief even ready at their hand,  
When foolish folk (with every trifle) wring,  
And like lefthanded helps amazed stand,  
Not knowing how to othe●s help to breed,  
Nor yet themselves to hel●e in time of need.     

verse 3 The fool to all men shows his wit, each thing doth him amaze,  
verse 4 The wise (though Prince offended be) his fit time he stays.  

3.  And also when the fool goeth by the way, his heart faileth, and he telleth unto all, that he is a fool. 

If they in judgement, once do go astray,  
They headlong fall, and never see the same,  
If once they miss the usual common way,  
Unto a better course they cannot frame,  
But lie and perish to their lasting shame.   

Their downefals they have not the wit to stay,  
Nor to conceal their fault from any one,  
Nay they will blaze their shame (say who will nay)  
To every one, though done a part alone,  
Yea they will boast thereof, and it defend,  
If that the standers by will hearing lend.    

4.  If the spirit of him that ruleth rise up against thee, leave not thy place: for gentleness pacifieth great sins. 

Which if they should, and that their power permit,  
Be not dismayed, but use thou wisdom then,  
Give them the honour, for their place is fit,  
And then remember that they are but men,  
And use good words, as wisdom teacheth when.   

For words well used, works the grossest wits  
Unto a plient patience, more to hear,  
And patience, favour more in time begits;  
And time forgetfulness, if thou forbear,  
And mild forbearance, makes thy fault the less,  
And him his fault (if grace he have) confess.     

verse 5 This evil on earth I oft have seen, great rulers greatly fall,  
verse 6 The fool advanced, the rich and wise rejected most of all.  

5.  There is an evil that I have seen under the sun, as an error that proceedeth from the face of him that ruleth. 

But yet this rule I find not always true,  
Nay rather often times it faileth quite,  
(A thing I cannot mend, though it I rue,  
And is the thing I hold the greatest spite,  
That ever may to common wealth alight.)   

To see that those to whom all rule is due,  
And should be guides to other men in good,  
Should all the vices of the world ensue,  
And may not be by any means withstood;  
By whose examples, many others fall  
To ruin; as do shrubs with Cedar tall.    

6.  Folly is set in great excellency, and the rich set in the low place. 

How can it be in any other wise,  
If folly sit in seat of excellence,  
Like will to like, and as the bad arise,  
Down goes the good, and vertue'is banished thence,  
(For wicked ones in wicked seek defence.)   

Pure virtue naked in a beggars guise,  
May wander for protection and for aid,  
For every one her merits will despise,  
Because like gifts, their natures have denayed,  
Thus topsy-turvy every thing will grow,  
As cart, the horse: the stern, ships way should show.     

verse 7 Slaves by desert a cockhorse ride, right nobles lackey by,  
verse 8 But who lays snares, himself may fall: and pricks in hedges try.  

7.  I have seen servants on horses, & Princes walking as servants on the ground. 

For what obsurder thing can you suppose,  
Than what is oftentimes before your eye?  
When you on cockhorse see a prancing those,  
Whose birth and qualities you may despise,  
Whilst wise and noble both contemned lies.   

Nay lackie-like in trotting, time do lose,  
In serving such as know not true desert,  
A worse life there could be no way chose,  
Or that could more torment an honest heart:  
For where shall they expect their pains reward,  
Which they to fool all ready see is shared.    

8.  He that diggeth a pit, shall fall into it, and he that breaketh the hedge a Serpent shall bite him. 

But for my part I can be well content,  
To yield all honour where God honour gives,  
But yet oppressors should in time repent,  
For God in heaven a judge for ever lives,  
And to confusion wicked worldlings drives.   

He doth prevent their fraudulent intent,  
And makes them fall into the pit they cast,  
Whilst they endeavour others to prevent,  
The Serpent's sting to martyr them as fast:  
For fraud with fraud, is oftentimes repaid,  
And wicked snard, in grin for others laid.     

verse 9 Bounds changers, and wood stealers are, oft ta'en and punished:  
verse 10 By slight & force men may do much, but blunt wits cut like lead.  

9  He that removeth stones, shall hurt himself thereby, and he that cutteth wood, shall be in danger thereby. 

If laws of kingdoms chastisement procure,  
For such as alter ancient bounds of land,  
If that poor pilfering hedgebreakers be sure  
To sit in stocks, if owners understand,  
And every crime is punished out of hand.   

Shall wrong, or shall oppression still assure  
The mighty ones, to tread the weaker down,  
Nay God the king of kings will not endure,  
But in his wrath on them will fiercely frown,  
For though his patiented suffering doth excel,  
(Yet moved long) he striketh down to hell.    

10.  If the iron be blunt, and one hath not whet the edge, he must then put too more strength: but the excellency to direct a thing is wisdom. 

Let no man therefore so misuse his wit,  
To hurt of neighbour, or to proper shame,  
But let him do the thing he findeth fit,  
And let him wisely his intentions frame,  
So shall less toil, more sweet ensue the same.   

For as the dulled tool craves force with it,  
Of doubled strength to make it pierce aright,  
Yet will (with all thy pains) scarce cut a whit,  
Unless thou join thy skill unto thy might:  
So in all actions reason must be guide,  
Else no good issue will the same betide.     

verse 11 As serpent's sting, if charms do want; so babbling tongues do bite,  
verse 12 Himself he doth devour: whilst words of wise men do delight.  

11.  If the Serpent bite when he is not charmed, no better is a babbler. 

And as in deeds, even so in words beware  
How thou dost guide thy tongue in any case,  
Wherein to find a wise man, it is rare,  
Licentious speech hath now so common place,  
And slanderous tongues, do find such special grace.   

Yet not the Serpents which in Lybia are,  
Whilst they uncharmed lie in wait for man,  
More dangerously do sting: or do prepare  
More present poison, then vile slander can,  
If it have hearing once, and credit lent,  
It will destroy the saint most innocent.    

12.  The words of the mouth of a wise man have grace: but the lips of a fool devour himself. 

The lavish tattling tongue on prating set,  
Spares no man, nor regardeth what it saith,  
It cuts like to a razor which is whet,  
And pricks himself which rashly with it playeth,  
And him that so it useth, fond bewrayeth.   

But wise men speak when matter good they get,  
With modesty, and unto matter good,  
Out of their lips no vain untruths they let,  
They speak distinctly to be understood,  
And words accompanied with matter grave,  
For which of all they commendations have.     

verse 13 His speech gins with foolish talk, with wicked madness ends,  
verse 14 Increasing words of future things, strange questions he defends.  

13.  The beginning of the words of his mouth is foolishness, and the latter end of his mouth is wickedness. 

Fools if they once begin, can never end,  
And with their will they all the words will have,  
They love to hear themselves, and will defend  
Their follies, even before the wise and grave,  
And think they (bravely) do themselves behave.   

They do begin their speech (if ear you lend)  
With vain and foolish talks, or lying toys,  
But in the middle they to mischief bend,  
In fine with madness ends he, and annoys  
The honest ear and soul, that hears him speak,  
And them compel his senseless tale to break.    

14.  For the fool multiplieth words, saying▪ man knoweth not what shall be, and who can tell him what shall be after him. 

From table talk and childish toys, he grows  
To highest points of learning and of skill,  
In deep points of divinity he shows,  
That with best learned clerk compare he will,  
And all the world with paradoxes fill.   

God's secrets he by inspiration knows,  
He prophecies of things yet long to come,  
With supernatural skill he overflows,  
And in each science seemeth to have some,  
When silly wretch, his knowledge is but small,  
For in those points, the best know nought at all.     

verse 15 He tires himself in highest points, yet knows not common way,  
verse 16 O wretched land, ruled by such child, whose peers do feast by day.  

15.  The labour of the foolish doth weary him: for he knoweth not to go into the city. 

Thus do the foolish vainly take in hand,  
To vex their brains, with things for them to high,  
They know that future things none understand,  
Yet they their faculties therein will try,  
Such wise fools (fond wise) the world hath many.   

It fares with them (if it be rightly scanned)  
As with the blind that would the seeing guide,  
As if one wandering in an uncouth land,  
Would those instruct, the way dwell hard beside:  
They silly fools, know not their next way home,  
And yet their wits would over all things room.    

16.  woe to thee, o land, when the king is a child; and thy Princes eat in the morning, 

Woe be to such, that by such ruled are,  
But special woe be to thee land, where they  
Do bear the Sceptre, lest they all do mar,  
As ill as infants when they bear the sway,  
Who not themselves, much less thy state can stay.   

And doubled is thy woe and mischief far,  
If that thy Magistrates (who should advise  
Their Prince in highest points of peace or war)  
To banqueting and surfeits early rise,  
Neglecting common good, which first of all  
With temperate brain, they should to counsel call.     

verse 17 But blest o land, where honour rules, where Nobles feed to live.  
verse 18 By sloth the house decays, & rain through top of roof doth drive.  

17.  ●lessed art thou ● land, when thy king is the son of Nobles, and thy Princes eat in time, for strength and not for drunkenness. 

And thou thrice happy soil, whose Prince descends  
Of pedigree of Emp'rors and of Kings  
Of ancient honour, which to virtue bends;  
Whose rule both peace and plenty to thee brings,  
Where through thy fame, 'mongst foreign regions rings.   

And happy Prince, whom God a Council sends  
Of noble Peers and wise, whose watchful eyes  
Thy subjects from all foreign foes defends,  
And civil broils that might at home arise,  
Such do in temperate wise their plenty use,  
And feed for strength, and plenty not abuse.    

18.  By slothfulness the roof of the house goeth to decay, & by the idleness of the hand the house droppeth through. 

They cause the Peasant, in sweet peace manure  
The land, the treasury of wealth's increase:  
Unto the needy they do work procure,  
And see the poor, with wealthy live in peace,  
And all oppression in the land to cease.   

Their waking eyes doth Prince's state assure,  
Doth to the people courage give to toil,  
Gains to themselves a fame shall aye endure,  
Gives to the foe the most disgraceful foil;  
All this with pain and diligence is won,  
Sloth ruins all, makes all to havoc run.     

verse 19 Bread strengthens heart, wine cheers the mind, but silver all doth by,  
verse 20 Curse not thy king or Peers in thought, lest birds the same descry.  

19  They prepare bread for laughter, and wine comforteth the living, but silver answereth to all. 

They give the safety, for to use thy own,  
And peace, of plenty that thou mayest feed,  
Thou feedest by them, of best on earth hath grown,  
Of fatlings, which thy flocks and herds do breed,  
To recreate thy soul at time of need.   

And for by gold and silver wealth is shown,  
They do enrich the land with purest quine,  
By which thy traffic far and near is known,  
And Indian gems, and Arabian drugs are thine,  
Gold gaineth all, and Ophire gold thou hast,  
Then happy thou, if hap in wealth be placed.    

20.  Curse not the king, no not in thy thought, neither curse the rich in thy bed chamber: for the heaven shall carry thy voice, and that which hath wings, shall declare the matter. 

Then slander not such Prince, that counsel grave,  
By whom so many benefits we find,  
Their many merits, many thanks do crave,  
Each honest heart to reverent love they bind,  
And base backbiters only are unkind.   

The laws of God, and nature willed have,  
The Magistrate should reverenced be,  
The laws of man the bounds unto thee gave  
Of words and deeds, but God the thought doth see,  
In deed then, word, and thought them honour aye,  
Lest flying fowls of air, thy guilt bewray.      

Chap. 11.  

verse 1 Cast bread on waters, freely spend: ere long thou shalt it find.  
verse 2 To seven & seven, give if they need: earth's wants are great behind  

1.  Cast thy bread upon the waters: for after many days thou shalt find it. 

NOw since no less discretion is required  
In using wealth, then getting of the same,  
And that the bounteous mind is most admired,  
Doth profit others most, and gains best name,  
I therefore wish thereto thy heart to frame.   

I would not have thy hand too quickly tired,  
Nor too respective unto whom to give,  
Some I have seen for shame have not desyrde  
An alms, whom greatest need to crave might drive:  
Though water powered in the sea seem vain,  
Yet needless gift, a grateful heart may gain.    

2.  Give a portion to seven, & also to eight: for thou knowest not what evil shall be upon the earth. 

Some give in hope a gift to gain thereby,  
Such gifts, I rather bribes, than gifts do call,  
Some fear to give, lest they themselves may try  
Like want ere long: and so give nought at all,  
Some sometimes give, but yet their gifts are small.   

But I would have thy alms given cheerfully  
Unasked, sometimes if craved, to none denied,  
Let none lack (to thy power) in need that lie,  
And to prevent their need, some goods divide,  
For God all bounty is, and so should we  
Dispose our goods, if like him we would be.     

verse 3 If clouds be full, rain falls on earth: and trees in north & south.  
verse 4 Who sows and reaps by rules of wind, but little land he plow'th.  

3.  If the clo●des be full, they will power forth rain upon the earth: and if the tree do fall toward the South, or toward the North, in the place that the tree falleth, there it shall be. 

Yea look how plenteously thou seest the rain,  
Fro out the deaw-fild clouds on earth distill,  
So long as any drops in them remain,  
Wherewith earths dried cisterns up to fill,  
So in thy alms be thou as forward still.   

And as each soil, some sap from heaven doth gain,  
And every tree and shrub of dew hath part,  
So think thou not thy gift bestowed in vain,  
To whom or when so ere thou giving art:  
And if thy store be great, more mayst thou spend,  
If less, yet some, unto more needy lend.    

4.  He that observeth the wind, shall not sow, and he that regardeth the clouds shall not reap. 

Take all occasions to be doing well,  
Let every season for it proper seem,  
The husbandmen that most in skill excel,  
Though sometimes they to sow more fit do deem,  
Yet to be too precise, unfit esteem.   

Who marketh always where the wind doth dwell,  
And feareth every cloud that is in sky,  
But little corn shall sow or reap to sell,  
If always he do guide his works thereby:  
So give thou when thou mayst, and think thy store  
Increased thereby, no whit impaird the more.     

verse 5 As child in womb, so all things God makes grow unknown to thee.  
verse 6 Then morn & even, sow thou thy seed: God knows which best shallbe  

5.  As thou knowest not which is the way of the Spirit, nor how the bones do grow in the womb of her that is with child: so thou knowest not the work of God that worketh all. 

Think this, that even that God which gave to thee  
The present blessings that thou dost possess,  
Thy charitable works, from heaven doth see.  
And will thy labours in due season bless,  
If thou thy faith, by neighbour's love express.   

And think that as the infants borne that be,  
Conceived are, do grow, do live, do feed,  
And be by birth in time from prison free,  
By means unknown, to mothers them that breed,  
See be assured, that God which it hath wrought,  
Can wealth restore, by means to thee unthought.    

6.  In the morning sow thy seed, and in the evening let not thine hand rest: for thou knowest not whether shall prosper, this or that, or whether both shall be a like good. 

Both rath and late at every time and tide,  
Then do unto thy power, some alms deed,  
Without some others good, let no day slide,  
So oft as thou canst find aman hath need,  
And who this can perform, is blest indeed.   

For man can not his work so wisely guide,  
To know to whom, and when to give is best,  
But who for pity gives, and not for pride,  
Though needlessly some fall among the rest,  
Yet some (no doubt) is blessedly bestowed,  
And in thy will of good, good work is showed.     

verse 7 Sure life is sweet; and all desire, long time to see the sun.  
verse 8 Though long life last, yet death makes haste: & times do vainly run.  

7.  Surely the light is a pleasant thing: and it is a good thing to the eyes to see the sun. 

And since (but whilst thou liv'st) thy goods are thine,  
And what thou freely giv'st deserveth praise,  
Give while thou mayst, so mayst thou find in fine,  
Well saved, what well was spent in living days,  
(For godly work, with God aye present stays.)   

Long mayst thou live, but must in end decline  
To death, the end of every living thing:  
To yield to death, yet needst thou not repine,  
If living thou to man, no good canst bring:  
And having left some good by life to men,  
More welcome death may be unto thee then.    

8.  Though a man live many years, and in them all he rejoice, yet he shall remember the days of darkness, because they are many, all that cometh is vanity. 

For death thou knowest, unto life is due,  
And life doth but prepare a man to die,  
lives cares, a daily death in us renew,  
To work in us consent to death thereby,  
Which else no flesh (with patience) sure would try.   

The many days or years which do ensue,  
Of wariest government to happiest wight,  
Cannot persuade him but that this is true,  
That lightsome day will turn to darksome night,  
That times most long have end and what doth vade,  
Is little better than a very shade.     

verse 9 Rejoice in youth, fulfil desire, yet know God judgeth all,  
verse 10 To cleanse thy heart, & wicked flesh: grave age, vain youth doth call.  

9  Rejoice o young man in thy youth, and let thine h●rt cheer thee in the days of thy youth: and wa●ke in the ways of thine h●rt, and in the sight of thine eyes: but know that for all these things, God will bring thee to judgement. 

Delight he then in what so ere he please,  
In youth, in beauty, strength, or wealthy store,  
Let him delight himself, in use of these,  
And cheer his heart (as cause he hath) therefore  
Yet let him think death knocketh at his door.   

And that they all, do vanish with their ways,  
That God alone remaineth ever ●ure,  
That only virtue with us longest stays,  
And can eternal blessedness procure,  
When to the judgement of a God severe,  
Our works must come, who all in mind doth bear.    

10.  Therefore take away grief out of thine heart, & cause evil to departed from thy flesh, for childhood and youth are vanity. 

Let him, and all the wise whilst yet they may,  
Prepare themselves to bear with cheerful mind,  
The fierce assaults, in death that for us stay,  
And but by faith can strong resistance find,  
Since all our other works come short behind.   

Let us abandon every wicked way,  
And lay our treasure up in heaven above,  
Youth is a flower that springeth out in May,  
But every frost or blast doth soon remove,  
But heaven and heavenly joys will still remain,  
When youth and earthly works prove merely vain.      

Chap. 12.  

verse 1 Remember thy creator then, in these thy youthful days,  
Ere crooked age all pleasure to thy loathed life denays.  

1.  Remember now thy creator in the days of thy youth, whilst the evil days come not, 

ANd since thou canst not shun deaths fatal day,  
And as the tree doth fall so shall it rise,  
(Whilst yet thou mayst) prepare a quiet way  
Unto thy soul, which in such danger lies,  
If thou in time relief do not devise.   

The earth and earthly things, do help denay,  
Heaven is the harbour, where thy soul doth dwell,  
Let not thy hope on earth then longer stay,  
But it and works thereof from heart expel,  
Delay no time in hope long life to have,  
Youth may, age must, ere long time go to grave.   Nor the years approach wherein thou shalt say, I have no pleasure in them. 

To heaven thy progress thou dost wish to make,  
Then cloth thyself accordingly therefore,  
The clogs of worldly love and lust forsake,  
And think them burdens to thee evermore,  
And in thy life, have lights of virtue store.   

Let thought of thy creator thee awake  
From sins of youth, heart burdensome in age,  
Remember God account of thee will take,  
If thy repentance not his wrath assuage,  
Yea leave thou sin, ere lust leave tempting thee,  
Thy abstinence else, can not virtue be.     

verse 2 Whilst sun, moon, stars seem light: and rainy clouds are far,  
verse 3 Whilst keepers of thy house are strong, whose pillars steadfast are.  

2.  Wh●les the sun is not dark, nor the light, nor the moon, nor the stars, nor the clouds return after the rain. 

The feeble members which have lost their might,  
(Through which their senses did affection prove)  
No marvel now, if they take less delight  
In vain prospects which they tofore did love,  
Since they the means do want doth liking move.   

The sun, moon, stars (heavens ornament, earth's light)  
Can yield small comfort to the senseless corpse,  
When all thy joints begin by day and night,  
Do tire thy life, and breed the soul's remorse,  
No marvel if thou then, prove continent,  
But thou shouldst temperance even in youth frequent.    

3.  When the keepers of the house shall tremble, and the strong men shall ●ow themselves. 

Before this glorious building do decay,  
Wherein thy soul doth sojourn as a guest,  
Thy comely body which erecteth aye,  
The thought and eyes to heaven as mansion blest,  
Grow feeble, and therein thou find no rest.   

When trembling hand, his duty doth denay,  
And brainefalne thighs, and legs bend under thee,  
When lamed limbs on others strength must stay,  
And crouches (in their steed) of force must be,  
What time thou twice a child, shalt weary grow,  
That thou the strength of youth didst ever kuow.     

Ere teeth wax few, and windows closed, deny thy eyes the light.  
verse 4 And door shut up, thy grinding jaws, to chaw have lost their might.  

4.  And the grinders shall cease, because they are few, & they wax dark that look out by the windows. 

Before the Cators of thy diet fail,  
Those ivory teeth which do thy food prepare,  
Which lost or lose, their labours not avail,  
But broths and minst-meats must become thy share,  
And sharpened knife, thy toothless gums must spare.   

Before that darksome mists thy eyes assail,  
Whose watchful sight thy Sentinel should be,  
When (crystal humour failing) they shall quail,  
And spectacles must teach them now to see,  
Or closed windows force thee take thy leave  
Of world's vain shades, which did the soul deceive.   And the doors shall be shut out by the base sound of the grinding. 

Before thy wanny cheeks sink hollowed in,  
(In which well form words should fashion have)  
And coral lips which have their portal been,  
And pliant tongue which elocution gave,  
Now faltering signs, for interpreters do crave.   

Whilst those white cliffs (the bounders which begin,  
The repercussion causing sweet resound)  
Stand firm on rock of their jaw joining chin,  
Through which they gracious passage sometimes found,  
And formed that powerful gift of eloquence,  
The root of sweet content and sharp offence.     

Ere sleepless brain, at birds voice start, and singing pipes be base.  
verse 5 And high assents, do make thee feared, and almonds bud on face.  

5.  And he shall rise up at the voice of the bird: and all the daughters of singing shall be abased. 

Before thy dried brains do rest deny  
Unto thy tired bones, and careful mind,  
And comfortless the longsome night thou lie  
In bed (thy grave) for ease tofore assigned,  
And starts at each birds chirp, or puff of wind.   

Before thy organ pipes with horcenesse dry,  
Restrain the passage of thy breathing voice,  
Wherewith (resembling heavens true harmony)  
Thy music notes used ears and hearts rejoice,  
In lieu whereof should hollow coffes succeed,  
Which in corrupted lungs obstructions breed.   Also they shall be afraid of the high thing, and fear shall be in the way, and the Almond tree shall flourish. 

Before thou tired at every step must stay,  
And clamber small assents on hand and knee,  
And stumbling at each straw lies in the way,  
A spectacle of feeble nature be,  
To all that doth thy fearful fashion see.   

Before the harbingers of age (I say)  
Even grie●ly hairs do blossom on thy chin,  
(Which for most part declining state bewray,  
As Almond bud, shows summer to begin)  
Prepare thyself, for death the harvest due,  
Which after spring time, must of course ensue.     

Ere weakness make the grasshopper, a burden seem, and lust  
Consume, for sure concupiscence, with age doth wear to dust.  

5 (count).  And the Grasshopper shall be a burden▪ 

Before the childish toys of infant's lust,  
Begin to want the wings of warmed blood,  
And that thy body yield (as once it must)  
To age, by which that humour is withstood,  
To leave the use thereof I think it good.   

For look how of May dew, and summers dust,  
The wanton Grasshopper doth quickly grow,  
And singes in harvest tied until he burst,  
So doth lust's pleasure vanish ere you know,  
Like to Ephemeris, that Tanaish fly,  
Morn bred, noon borne, that very night to die.   And concupiscence shall be driven away. 

Not those fair fruits which by Gemorra grow,  
Which touched once, strait unto dust do fall,  
Are more deceitful than this sin in show,  
Nor yet that fruit which first deceived us all,  
Although regard thereof we have but small.   

Lust like a Torrent soon doth overflow,  
If that access of nutriment abound,  
But in a moment strait it waxeth low,  
As by experience hath been ever found:  
Not ammon's (of fair Thamor) foul desire  
So fierce, but quenched, with loathing did retire.     

Before in ages ●ed (thy grave) thou he, whilst thee they morn.  
verse 6 Thy silver cord and golden ewer, and lives pure cistern worn,  

6.  For a man goeth to the house of his age, and the mourners go about in the street. 

Then leave that loathsome snare of human kind,  
The common cankor of the best concait,  
Most powerful passion that doth reason blind,  
And to more brutish sins, th'alluring bait,  
And think on death which doth on thee await.   

Suppose each ringing knell puts thee in mind,  
That thou art in the way unto thy grave,  
Take heed that death thee unprepared not find,  
But so in all thy life, thyself behave,  
As if thou were the man whose turn is next,  
And wouldst not with a sudden death be vexed.   Whiles the silver cord is not lengthened, nor the golden ewer broken, nor the pitcher broken at the well, nor the wheel broken at the cistern. 

Before (I say) the vital spirits fail,  
Or that thy radick humours all be spent,  
That cramps do silver cords of reins assail,  
And nature's intercourse no more be sent  
From liver heart and brain as erst it went.   

Before warm blood with I say phlegm do quail,  
And pulslesse leave thy over empty vain,  
Before the (cistern made for lives avail)  
Thy stomach now no sustenance retain,  
But all the wheels of nature lacking strength  
To give them motion, they do fail at length.     

verse 7 And flesh to dust, thy sprite to God return that it did make:  
verse 8 For all is vain (the preacher saith) and all will us forsake.  

7.  And dust return to the earth as it was, and the spirit return to God that gave it. 

For then (be sure) thy days are near an end,  
And flesh dissolved turneth unto dust,  
Then yield thereto, before perforce thou bend,  
And in thy strength of youth repose no trust,  
Nor place thy joy in earth or earthly lust.   

Thy nobler part (thy soul) it did descend  
From God, first mover of all life and grace,  
Who therefore doth chief interest pretend  
In thee and it, and will thy soul embrace,  
Amidst the heavens of his eternal rest,  
If faith and love have once thy way addressed.    

8.  Vanity of vanities, saith the Preacher, all is vanity. 

Thus have I (saith this Preacher) proved true,  
The proposition that I first did make,  
That earthly things are vain in use and view,  
That in them we, can not sound comfort take,  
And that in th'end we must them all forsake.   

That wisdom only, virtue should ensue,  
And virtue is the way to happiness,  
Which after death, doth life again renew,  
A life more happy than the world can guess,  
When we shall live from lewd affections free,  
And in that world no vain delights shall be.     

verse 9 These things and more he spoke, for more he knew the more he taught,  
His people knowledge, for their good, in all his words he sought.  

9  And the more wise the Preacher was, the more he taught the people knowledge, 

Full many other learned works beside  
He wrote, for more he knew the more he taught,  
Whereby themselves the godly sort might guide,  
Unto the wisdom which they wrongly sought,  
And he with care and study dearly bought.   

Three thousand moral rules in writ abide,  
In proverbs and in adages for skill,  
So sound that they world's censure may abide,  
And to a civil life reduce thee will,  
Without offence of laws, and with content  
Of such with whom thou daily shalt frequent.   And caused them to hear. 

Of nature's works with supernatural skill,  
He many volumes did compose likewise,  
Not curious works as some profanely will,  
Of Alchemy, or judgements which arise  
By heavenly motions, far above the skies.   

But he his knowledge hath contained still,  
Within the lawful bounds of God's decree,  
And therefore many volumes he did fill  
With medicinable use, of things which be  
Abstracted out, of tree, shrub, metal, stone,  
Of beast, fish, fowl, and creatures every one.     

He sought by parables to give, them precepts how to live.  
verse 10 And with adorned words, to them he doubly grace did give.  

10.  And searched forth, and prepared many parables. 

His heavenly Muse with wings of zeal did fly  
Above the common pitch of earthly men,  
And so inflamed were his thoughts thereby,  
With holy liking of his love as then,  
That he could not contain his grateful pen.   

In thousand songs and five his powers did try,  
The praises of his sacred soul's delight,  
In whom sweet peace and love he did espy,  
Which from him, love of world did banish quite;  
Among the which that song of songs by name,  
Describes her beauty, did him so inflame.   The preacher sought to find out pleasant words, and an upright writing, even the words of truth. 

But this his large discourse was chief meant,  
To teach the world to know how far they stray,  
That do by earthly helps a mean invent  
To lead their lives unto a happy day,  
Since nature wholly doth the same denay.   

Which (for it crosseth carnal men's content,  
And hardly may amongst most wise have place)  
By this most pleasant style, about he went  
To give to naked truth a comely grace:  
For hardly can corrupted man digest  
Right wholesome food, unless it well be dressed.     

verse 11 For wise words, are like goads and nails which workmen's hands do ding  
verse 12 Vain books and reading shun, they weariness of flesh do bring.  

11.  The words of the wise are like goads, & like nails fastened by the masters of the assemblies, which are given by one Pastor. 

And wise men's sayings, spoken to the wise,  
Well fraught with matter couched well by art,  
Adorned with words, and figures (whence arise  
Content unto the ear, and move the heart)  
Most av do work impressions in each part.   

And as they sooner pierce, so firmlier lies,  
The mind resolved in such founded ground,  
Than any plank or post you can devise,  
With nail (by hammers) forced near to sound;  
And such this princely Prophet's words esteem,  
Which are more weighty far, than thou wouldst deem.    

12.  And of other things besides these my son take thou heed: for there is none end in making many books, and much reading is a weariness of the flesh. 

And let this grave advice of father mild,  
Which lovingly he wrote, I bring to thee,  
Be never from thy heart so far exiled,  
That with the world again sedust thou be,  
Wherein is nought but wretchedness you see.   

And strive to practise as you knowledge build,  
Else is your learning unto little end,  
These many books wherewith this world is filled,  
Do slender profit to the readers lend,  
Which stuffed with words of superficial show,  
But little fruit by them to world doth grow.     

verse 13 Hear th'end of all; fear God, & keep his law, this is man's dew:  
verse 14 For God will judge each work, & bring our secret thoughts to view.  

13.  Let us hear the end of all: fear God and keep his commandments▪ for this is the whole duty of a man. 

The end of all true wisdom is in this,  
To know the will of God, and it observe;  
To know his will, and yet to walk amiss,  
A double chastisement must needs deserve,  
Then fear henceforth therefrom so oft to serve.   

No servile fear which I persuade it is,  
But such as grateful child to parent owes,  
Who though he feel the smart, the rod will kiss,  
Because the fruit of father's love he knows;  
And this doth God require of man indeed,  
That our obedience should from love proceed.    

14.  For God will bring every work unto judgement, with every secret thing, whether it be good or evil. 

The breach whereof will heavy judgement call,  
When God the searcher of the heart and rains,  
Shall unto reckoning with us for them fall,  
And pay our passed joys with lasting pains;  
For sinful work no other guerdon gains.   

O happy then shall they be most of all,  
Whose heedful lives, in holy works were spent,  
The gain of this their travel, is not small;  
For blessed they the narrow path that went.  
And though this narrow gate few enter in,  
Yet who runs on this race, the prize shall win.      
FINIS.   

Adieu to world's vain delight.  
YE worlds delights (blind guides to bliss) adieu,  
Weak helps, which fit a carnal vain desire:  
My soul can find but comfort small in you,  
Though (as true bliss) profane sort you admire.  
My soul doth will my thoughts from ye retire,  
In faith to place my hope of firmer stay;  
To gain true bliss, less toil it doth require,  
Then world's vain pleasure doth, by far away.  
Your false and fickle grounds do well bewray,  
Your liking, base effect of fond desire:  
The earth (your seat) doth perfectness denay.  
My souls true hope (inspired with heavenly fire)  
There seeks to live, where bliss is firm and true,  
And by reformed life, would heaven pursue.   

Sundry Psalms of David translated into verse, as briefly and significantly as the scope of the text will suffer; by the same Author.  

Psalm. 27.  

1 THe Lord he is my saving light, whom should I therefore fear?  
2 He makes my foes to fall, whose teeth would me in sunder tear.  
3 Though hosts of men besiege my soul, my heart shall never dread:  
4 So that within his Court and sight, my life may still be lead.  
5 For in his Church from trouble free, he shall me keep in hold:  
6 In spite of foes his wondrous praise, my song shall still unfold.  
7 Have mercy (Lord) therefore on me, and hear me when I cry;  
8 Thou badst me look with hope on thee, for help to thee I fly.  
9 In wrath therefore hide not thy face, but be thou still my aid;  
10 though parents fail, thou wilt assist, thy promise so hath said.  
11 Teach me thy truth, and thy right path, lest that the enemy  
12 Prevail against my life, whose tongues entrap me treacherously.  
13 My heart would faint for fear, unless my faith did build on thee,  
14 My hope, my God, and comforts strength, who will deliver me.    

Psalm. 71.  

1 IN thee (o Lord) I trust, therefore from shame deliver me;  
2 Perform thy promise, save thou me, who call for help to thee.  
3 Be thou my rock of strength and shield, whose power is great & might.  
4 Deliver me from wicked men, and put my foes to flight.  
5 For in thee only from my youth, have I my trust reposed;  
6 Thou hast had care of me, whilst yet in womb I was enclosed.  
7 thou will I praise, who art my help, when men at me do scorn;  
8 My mouth thy mercies still records, who helpest the mind forlorn.  
9 In time of age forsake me not, or when my strength doth fail,  
10 Lest that the counsels of my foes, against my soul prevail.  
11 Who say, my God hath me forgot; they therefore me pursue:  
12 But be thou Lord at hand to me, who canst my strength renew.  
13 Shame and reproach let be their share, which my destruction seek;  
14 But on thee always will I wait, with humble heart and meek.  
15 My mouth thy mercies shall rehearse, whose measure doth excel▪  
16 And in thy trust my steps shall walk, and tongue thy truth shall tell.  
17 Even from my youth thou hast me taught, thy wonders well I know  
18 And whilst I live, (if thou assist) I will thy judgements show.  
19 Thy justice Lord I will exalt: whose works are like to thine?  
20 Who threw'st me down, and raised me up, who else in dust had leine.  
21 Thou canst man's honour soon increase, and show thy cheerful faces  
22 Upon the Vial will I sing thy praise, o God, of grace.  
23 My lips shall joy to talk of thee, who hast my safety wrought:  
24 My freed soul, shall still confess, who hath my safety bought.    

Psalm. 119.  

1 BLessed are those whose ways are right, and in God's laws do walk,  
2 Whose heart obeyeth to his will, and lips thereof do talk.  
3 Such do not work iniquity, but so their ways direct,  
4 That in their life, by straying steps thy laws they not neglect.  
5 O would to God, my deeds therefore, so straightly I might frame,  
6 That with regard of thy precepts, I might be free from blame;  
7 Then should I praise with upright heart, thy righteous judgements known,  
8 Which whilst I study to observe, Lord let thy help be shown.   

PART. 2.  
9 By looking to thy laws, most soon a man may perfect grow:  
10 Since then my heart hath sought the same, astray let me not go.  
11 Thy promises in mind I bear, which me from sin withdraw:  
12 Thou gracious God and blessed guide, teach me thy perfect law▪  
13 My tongue hath testified thy praise, and justice thou dost use:  
14 To follow freely thy behest, I'll worldly wealth refuse.  
15 For of thee will I meditate, and study whilst I live;  
16 And to obey thy just precepts, my mind will wholly give.   

PART. 3.  
17 Be gracious to thy servant Lord, give life and power to me;  
18 Open my eyes, that of thy laws, I may the wonders see.  
19 I am a stranger upon earth, hide not from me thy will:  
20 My heart doth swell with hot desire to know thy judgements still.  
21 Thou hast destroyed the proud, and cursed are they which go astray:  
22 Shame and contempt yet take from me, who keep thy laws always.  
23 Though Princes hate me for thy truth, yet will I thee obey:  
24 Thy laws shall be my study still, and comfort night and day.   

PART. 4.  
25 My soul with sorrow is oppressed, give me thy promised aid:  
26 Thou know'st my sins I do confess, thy wrath makes me afraid.  
27 But teach thou me thy truth, that I thy wonders may admire:  
28 For shame of sin so●daunts my hope, it dares not help desire.  
29 If thou redress my blinded steps, and teach to me thy will,  
30 Thy ordinances will I keep, and look upon them still.  
31 Thou are the portion I do choose, o Lord confound me not;  
32 But guide my steps to run that race, the which thy laws allot.   

PART. 5.  
33 Teach thou thy statutes unto me, that I may keep them all;  
34 Give thou the knowledge of thy will, and turn my heart withal.  
35 Direct me in thy path, o Lord, therein is my delight:  
36 Incline my mind unto thy word, and sin put thou to flight.  
37 Turn thou my eyes from vanities, and do thou quicken me:  
38 Perform thy promise made to me, whose hope depends on thee.  
39 Prevent the shame I fear, because thy judgements all are just:  
40 Behold I would perform thy will, thy grace relieve me must.   

PART. 6.  
41 Then let th● promise kindly made (O Lord) fulfilled be.  
42 So shall I s●●se my just rebuke, and give the praise to thee.  
43 Take not away from me thy truth, for on thee I attend;  
44 But let my lips speak of thy praise, until my life do end.  
45 My feet shall freely follow thee, until the truth I find.  
46 I will not shame, to Kings thy truth to preach, with constant mind;  
47 Yea all my solace shall be still, my love of thee t'express:  
48 My lifted hands unto the heavens, thy glory shall confess.   

PART. 7.  
49 Remember then thy promise made, wherein thy servant trusts;  
50 In trouble i● doth comfort me, my soul thereafter lusts.  
51 The wicked have derided me, thy laws yet have I kept:  
52 I called to mind thy judgements past, whereby in peace I slept.  
53 Sorrow and fear afflicted me, to see how wicked men  
54 Thy laws transgress; in pilgrim's life yet sing I to thee then:  
55 In darkness and by night, thy name and laws I keep and fear;  
56 Which blessing thou bestowest on me, thy will in mind to bear,   

PART. 8.  
57 O Lord thou art my portion, I thy law will still observe;  
58 My hearty prayers made to thee, and promise thine preserve.  
59 I have reformed my ways, and will to thy behests obey:  
60 With speed I will my life amend, and make no more delay.  
61 The wicked have enticed me, but I will turn again:  
62 At midnight will I rise to pray, till justice I attain.  
63 My company shall such be still, as do thy precepts know;  
64 Thy mercy fills the earth o Lord▪ to me thy pleasure show.   

PART. 9  
65 According to thy word (o Lord) thou graciously hast dealt;  
66 Teach wisdom to thy servant Lord, who in thy law hath dwelled:  
67 Before I felt thy scourge, as than my ●eete did go astray,  
68 But gracious God direct me now, that keep thy laws I may.  
69 The proud against me work deceit, yet will I follow thee:  
70 Their heart on folly feeds, thy laws yet shall my comfort be.  
71 This fruit affliction brought to me, which made me learn thy law,  
72 A greater treasure to my mind, than heretofore I saw.   

PART. 10.  
73 Thy hand hath fashioned me, therefore teach me thy holy will:  
74 So shall thy servants all rejoice; and I obey thee still.  
75 Thy judgements Lord (I grant) are just, I did thy wrath deserve;  
76 Have mercy yet and pardon me, thy promise cannot serve.  
77 Lord let me live I thee beseech, thy law is my delight:  
78 Bring thou to shame my foes, and drive the wicked out of sight;  
79 And let thy servants all behold, thy mercies showed to me,  
80 Who walking in thy statutes just, shall not ashamed be.   

PART. 11.  
81 My soul is almost faint for fear, yet on thy word 〈◊〉▪  
82 My eyes are dim with looking sore, send me thy comfort just.  
83 My bones are withered with despair, till thou thy promise pay:  
84 My life is short, thy justice on the wicked Lord be●ray▪  
85 By fraud they seek to take my life, contrary unto right;  
86 But thou art just, unjust are they, therefore put them to flight.  
87 They had almost consumed me, my faith yet did not faint:  
88 Revive thou me, and with thy truth, my mouth I will acquaint▪   

PART. 12.  
89 O Lord thy word immutable in heaven doth still endure:  
90 Thy truth from ever was, thou laidst the earth's foundation sure.  
91 All things continue at a stay, and do thy people serve:  
92 Unless thy word did comfort me, my faith with grief would starve.  
93 I never therefore will forget, thy laws which quicken me;  
94 I am thy servant, save thou me, who unto thee do fly.  
95 The wicked seek me to destroy, but in th●e will 〈◊〉 rust,  
96 Thy truth endures for aye, but else all things return to dust.   

PART. 13.  
97 So much I love thy law o Lord, I study on it still:  
98 Thy grace beyond my enemies doth me with true knowledge fill.  
99 I better understand thy will, than they which do me teach;  
100 I better know thy laws to keep, than they which should them preach.  
101 That I thy word might keep; my feet refrain each e●ill way:  
102 My judgement grease unto thy law, which taught me what to say.  
103 Then honey comb unto my taste, thy word is far more sweet,  
104 Thereby thy will I learn, and falsehood shun as most unmeet.   

PART. 14.  
105 Thy word is light unto my feet, and guides me in my way;  
106 My heart hath sworn, I will perform thy 〈◊〉 ●ight and day▪  
107 My soul is sore oppressed o Lord▪ do thou me joy now send;  
108 Teach me thy will, to my request a grateful ●earing 〈◊〉▪  
109 Though I in danger daily be, thy laws I not forget,  
110 But keep them still, while me to snare, the proud a bay● have se●.  
111 They are the portion I have chose they are my heart's delight;  
112 My heart is vowed thy laws to keep, with all my power and ●●ight.   

PART. 15.  
113 Thy word I love, but do detest the vanities of mind▪  
114 My shield thou art, my refuge safe, in whom I trust do find.  
115 Away from me ye wicked men, my God alone I serve;  
116 He will perform my hope, his word from truth doth never swerver.  
117 Support thou me, then am I safe, in thee is all my trust:  
118 Thou hast suppressed the proud, and such as follow worldly lust.  
119 I love thee Lord, because thou dost from earth the vain remove;  
120 Yet do I fear thy judgements Lord, which shall my sins reprove.   

PART. 16.  
121 Let me not then oppressed be, I justice do observe:  
122 Plead thou my cause 'gainst wicked men, which from thy will do swerver.  
123 My eyes are dim with longing Lord to see thy promised aid;  
124 Teach me my God, and let thy servant be with mercy paid.  
125 I wait on thee, let me therefore of wisdom thine have part:  
126 Help Lord in time, for all the world do from thy laws departed.  
127 Yet do I thy precepts esteem more than the richest gold:  
128 Most just are they, but such I hate as unto sin are sold.   

PART. 17.  
129 Thy testimonies I admire on them my soul doth muse:  
130 The ways thereto do shine so bright, the simple it may choose.  
131 The zeal I bore unto thy law, did make my haste to move▪  
132 Look on me then in mercy Lord, because thy law I love.  
133 Direct my deeds, so that no sin may bear in me asway:  
134 I keep thy will▪ to wicked men let me not be a prey.  
135 Thy shining face unto me turn, thy statutes teach thou me:  
136 With tears my eyes do daily flow, because they trespass thee.   

PART. 18.  
137 Thou righteous God, most just indeed thy judgements all are found;  
138 To truth a●d equity alone, thy laws thy servants bound.  
139 My zeal doth burn, because my foes thy laws have clean forgot,  
140 Thy word we find most pure, and I have chose it to my lot.  
141 Though I be poor and in contempt, I do remember well,  
142 Thy righteous precepts, which for aye, in glorious truth excel.  
143 Anguish and ears upon me come, thy law yet do I love:  
144 Teach me thy truth, that I may live eternally above.   

PART. 19  
145 Hear me o Lord, to thee ● cry, thy statutes I will keep.  
146 Save me, and grant that in thy house, I may in safety sleep.  
147 Before the 〈…〉 to thee I call, and wait thy w●ll:  
148 By night I watch, to meditate and study of thee still.  
149 Hear me o gracious God in time, and quicken thou my sprite▪  
150 They are at hand that hate thy law, and me pursue with spite.  
151 Thy promises assure me Lord, that thou ar● nigh at hand:  
152 I knew 〈◊〉 since thy high decree, should firm for ever stand.   

PART. 20.  
153 Behold my sorrows then and help: ●●y pleasure I obey;  
154 Plead thou 〈…〉 me, upon thy word I stay▪  
155 The wicked they are far from help, which do not thee regard.  
156 But for thy servants we do know, thy mercy is prepared.  
157 Many they are tha● me pursue, yet will I follow thee:  
158 I see the wicked scorn thy ●ord, and much it grieveth me▪  
159 Consider Lord my 〈◊〉 too thee; so quick 〈◊〉▪ my 〈◊〉▪  
160 For, from for ay, thy word of truth, and righteousness I find.   

PART. 21.  
161 Princes of might do me pursue, yet only thee I fear:  
162 Thy word delights my heart, as if my richesses great it wear▪  
163 Thy law I love, but do abhorred all falsehood and deceit.  
164 Seven times a day I praise thy name, and on thee always wait.  
165 The keepers of thy law, shall stand from danger always free;  
166 I keep thy hests, because I hope thy saving health to see.  
167 Yea for the love I bear to them, I will them not transgress.  
168 Thou seest (o Lord) in all my ways, thy name I do confess.   

PART. 22.  
169 Let then my plaint before thee come, and be thou still my guide:  
170 Give ●are unto my suit, and let thy promise firm abide.  
171 When thou hast me thy statutes taught, my lips shall speak thy praise;  
172 My tongue shall tell thy word of truth, and walk thy righteous ways.  
173 Help with thy hand, for I intend, thy precepts to pursue:  
174 Thy saving help and law I seek, Lord do my faith renew.  
175 Let live my soul, to praise thy name, thy mercy me uphold.  
176 I fear thy law, then cleanse my sins, and bring me to thy fold.    

Psalm. 121.  

1 Unto the hills I lift my eye, from whence my help shall grow;  
2 Even to the Lord which framed the heavens, & made the deeps below.  
3 He will not let my feet to slip, my watchman neither sleeps.  
4 Behold the Lord of Israel still his flock in safety keeps.  
5 The Lord is my defence he doth about me shadow cast;  
6 By day nor night, the Sun nor Moon, my limbs shall burn or blast.  
7 He shall preserve me from all ill, and me from sin protect;  
8 My going in and coming forth, he ever shall direct.    

Psalm. 130.  

1 FRom pit of deep perplexities to thee for help I cry,  
2 O Lord give ●are unto my pla●●t, and 〈◊〉 me speedily.  
3 If strictly thou my sins behold, o Lord, what ●●esh is just?  
4 But mercy proper is to thee, and thereto d● we trust.  
5 Upon thy promise I attend, thy word is always true,  
6 With morning and with evening watch, I will my suit renew.  
7 Thy servant must depend on thee, in thee i● mercy found,  
8 Thou wilt redeem their ●oules from death, thy grace doth so abound.    

Lord's Prayer.  

Our Father which in heaven art, Lord hallowed be thy name.  
Thy knigdome come thy will be done, in heaven and earth the same:  
Give us this day our daily bread: our trespasses forgive,  
As we for other men's offence, do freely pardon give:  
Into temptation lead us not, but liver us from ill.  
For thine all kingdom, glory, power, is now and ever will.     

SUNDRY CHRISTIAN PASSIONS, CONTAINED in two hundred Sonnets. Divided into two equal parts: The first consisting chief of Meditations, Humiliations, and Prayers. The second of Comfort, joy, and Thanksgiving.  
By H. L.  
Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me.  
LONDON, Printed by Richard Field. 1597.   

To the rIght renowned virtuous VIrgin ELIzabeth, Worthy Queen of happy EngLanD, her highness falthfVL subleC●, Henry Lok, Wishes Long Life, WIth eternaL bliss. IVne VII.  
MY worthless pen  
To eternize  
In holy flame  
Which doth despise  
Thee sacred dame  
That should protect  
Whose Phoenix quill  
And those hath decked  
Heavens do distill  
As come from thence,  
jove long you save,  
For whose defence,  
Venus would crave,  
Which Pallas wills  
Presumeth to devise,  
Your peerless virtuous fame:  
Of zeal my heart doth rise,  
A theme of vulgar frame,  
The graces have select,  
The holy Muse's hill;  
Doth heavenly Crown affect,  
Which Roman Trophies fill:  
Their happy influence,  
You there your portion have;  
Whose Sceptres you dispense,  
True English hearts he gave:  
And Dain doth that due,  
Me yield alone to you.   

The observations of the square following.  
1 A Saint George's cross of two collumbs, in description of her Majesty, beginning at A. and B. in the middle to be read downward, and crossing at C. and D. to be read either single or double.  
2 A S. Andrews cross, beginning at E. & read thwartwaies, and ending with F. containing the description of our happy age, by her highness.  
3 Two Pillars in the right and left side of the square, in verse, reaching from E. and F. perpendicularly, containing the sum of the whole, the latter column having the words placed counterchangeably to rhyme to the whole square.  
4 The first & last two verses, or the third and fourth, with seventh and eighth are sense in themselves, containing also sense of the whole.  
5 The whole square of 100 containing in itself five squares, the angles of each of them are sense particularly, and united depend each on other, beginning at the centre.  
6 The out-angles are to be read 8. several ways in sense and verse.  
7 The eight words placed also in the ends of the S. George's cross, are sense and verse, alluding to the whole cross.  
8 The two third words in the bend deaeter of the S. Andrews cross, being the middle from the angles to the centre, have in their first letters T. and A. for the Author. and H. L. in their second▪ for his name, which to be true, the words of the angles in that square confirm.  
9 The direction to her Majesty in prose above, containeth only of numeral letters, the year and day of the composition, as thus, DD. C LL LL LL LL. W W W W W W W W. JIIIIIIIIIIII. For, 1593. june V.   

A Square in verse of a hundred monasillables only: Describing the cause of England's happiness▪  
 Haec   ●    A B    F  In           ●oc  God 5 hath poured forth Rare Grace On this I●●e And   Makes Crowned 4 your rule Queen In the same so 4 still   Kings lawd THis 3 saint Fair that with truth 3 doth stand   Rule so long time 2 mild Prince joy 2 land it will  C 
 Forma For proof you shows 1 wise 1 of earth's race whom There Quadrata  Heavens have up held Just 1 choice 1 whom God thus shields   Your stock of Kings 2 worlds rich of 2 spring and fear   States fame Known 3 far Praise Isle which ALl 3 bliss yields   Hold God 4 there fore sure stay of all the 4 B●st  Vinces Bl●st 5 is your reign Here Builds sweet Peace true Rest 5 Sign●●  Fi●●●    

The Square plainly set down.  
GOd hath poured forth rare grace on this isle, and  
Makes crowned your rule, Queen in the same so still,  
Kings laud this Saint fair, that with truth doth stand,  
Rule so long time mild Prince, joy land it will.  
For proof you shows, wise of earth's race whom there  
Heavens have upheld▪ lust choice whom God thus shields,  
Your stock of kings (worlds rich offspring and fear,  
State's fame known far) praise I'll which all bliss yields.  
Hold God therefore sure stay, and port the best;  
Blest is your reign, here builds sweet peace, true rest.   

To the Christian Reader.  
WHo so shall duly consider the whole progress of man's estate from life to death, shall find it (gentle Reader) to be nothing else but a very pilgrimage through this earth to another world; for whether we observe the common course of all flesh, which from the mother's womb to the grave, is still traveling with change of bodily constitution, from youth to age, from health to sickness, & so from one estate to another. Or if we behold the particular encounters which each man findeth in himself, in the variable change of hopes and crossing of his purposes: in both it shall by a general experience of all men's calamities be assuredly confirmed to be too true. But how much more may we find in the direction of our souls to the proper haven of their habitation (even to heaven) a multitude of adversaries lying in the way to hinder out travel to that Promised land; how many afflictions of the mind, frailties of the flesh, baits of the world, and snares of Satan, are bend against us, to slacken (if not clean to divert) our due course thitherwards, in such sort as if God of his infinite mercy and providence did not oftentimes prevent and stop our wills and powers, and bridle the malice of these adversaries, we should all assuredly perish by the way. But now (such is his fatherly care and love to us in Christ) that he hath left us a direction & ready way of safety in the midst of all assaults or afflictions how perilous soever, even prayer; which being form according to the rules prescribed unto us by his Son, and with fervency of faith offered up unto him, are of power to penetrate the heavens, purchase our safety, pay our debts, and procure us peace of heart in the midst of all earthly perils: yea (knowing our coldness herein, and fear of our own guilt, deterring us from his presence) he doth not only licence us to this boldness, but allur●th us by many sensible blessings felt in our own consciences; and calleth us by a supernatural courage, sometimes with confidence to come unto him, and even to hope against hope in our most desperate necessities. He doth direct our tongues oftentimes here in before our minds, and our minds before our hearts; being himself readier to give than we to ask, and giving with more regard of our good, than we can crave or conceive: for all which he expecteth nothing else at our hands, but continually to fly unto him, and to yield him due praise: to rely on him only in the day of trial, and to encourage others thereto; for in this sort alone he will be honoured of us. This our earthly pilgrimage being then so dangerous to all flesh, & so ready a way prescribed unto us for our safer passage therein, ●e were very unwise that would not furnish himself with such provision (which costs so little as our wills to have it) & more uncharitable that would nor do his best to assist his companion in his journey, with both counsel & comfort of the same. For this cause (gentle Readers) I having (through gods great goodness) felt in the direction and protection of my unstable youth, a plentiful portion of the wonderful care he hath over us, & of the unspeakable force of prayer & thanksgiving in all extremities: the more to stir up myself to a memory thereof, have thought good to set down these abrupt passions of my passed afflictions, as witnesses of the impediments most stopping me in my Christian pilgrimage, and testimonies of the means of my evasion hitherto, which may serve for precedents for myself in the like future occasions: and not be altogether unprofitable for others to imitate. In which (as in a glass) may be seen, the state of a renegerate soul, sick with sin, sometimes (Ague-like) shivering with cold despair, strait ways inflamed with fervency of faith and hope. One while yielding under the burden of sin to eternal death, and presently encouraged to run cheerfully forward the appointed course of this his pilprimage; and like a practised traveler, used to the change of company, diet, heat, cold, pain, pleasure, plenty, and want, not to amaze himself long with any change: but by a consideration of pleasures passed, or rest expected, patiently to pass over this world full of encumbrances; from a sense and feeling whereof in some measure, no true child of God is any long time (as I suppose) expempt. Now, although I doubt not but even these reasons will carry the judgement of the godly Christian Reader to a favourable interpretation of my purpose herein, and to some delight in the taste thereof, to whom no person or occasion, style or phrase, will seem unseasonable, being employed to the glorifying of God, and profit of the Church, or proceeding from a zeal of that effect; yet the consideration that the greater number to whose hands this Treatise may happen to come, are either not so well affected, or so discreet and temperate as were to be wished, maketh me think it needful to say something in declaration of my purpose herein: not in excuse of my exercising myself in such themes, which in deed ought to be the common action in some measure of all men, as oft as necessary affairs of this life will permit them, neither in that I make common with others this my exercise, which seemeth in secret only to be practised by myself▪ for that I take it not to be always a token of pride or vainglory, to make known for a common good to others, that which may breed a suspect of ambition in the Author among the profane or cavilling multitude; though how herein I am carried myself, I leave to God the searcher of hearts to judge: only I would satisfy them first in the cause of my writing them in verse, then of the confused placing of them without special titles. To the first I was induced, for that I find many oftentimes (specially such as had most need to pray and meditate) to read books rather for the affection of words then liking of matter, and perhaps more to control the compiling, then commend the contents, Such yet (so as they read) shall give me all that I crave, & find I hope that good they looked not for, if not in all, yet in some among many of these Sonnets. As for the apt nature of Poetry, to delight, to contrive significatively in few words much matter, to pierce and penetrate affections of men, with the aptness thereof, for help of memory, I will not say much: but for my deducing these passions and affections into Sonnets, it answereth best for the shortness, to the nature, and common humour of men, who are either not long touched with so good motions, or by their worldly affairs not permitted to continue much reading. To the cause of my so preposterous placing of them, and division only into three sorts, I confess indeed I am persuaded their disorder doth best fit the nature of mankind, who commonly is delighted with contraries, and exercised with extremes; and also as they were by God ministered unto my mind to set down by sundry Accidents: so I suppose my providence could not (by a formal placing of them) so soon hit the affection of every reader, as God's direction (by that which men call chance) might often do. As they are therefore, I recommend them to thy courtesy in reading, and thee to God's holy spirit in the perusing of them. If they may have the same working in thee, that I praise God some of them had in me, they shall not be utterly unprofitable. If in matter they jump not to thy passions in all points, think that in the great Arsenal of Satan's Armour he hath choice of weapons for sundry assaults, and disposeth of them diversly, according to the strength or weakness of the party he besiegeth: which (being as different in particular persons as God's gifts are to them) thou shalt do well (to thy ability) to reform or supply my defect therein If in manner of the verse or style, they be (as I doubt not but they are) to be amended much, I do not greatly seek the praise of a curious Architector, neither (without neglect of more necessary duties) could I attain to the required observances that way. And therefore crave that thy discretion may excuse my intention and ability And thus I heartily recommend thee to the Almighty.   

THE FIRST PART OF CHRISTIAN PASSIONS, containing a hundredth Sonnets of meditation, humiliation, and prayer.  

PREFACE.  
IT is not Lord the sound of many words,  
The bowed knee or abstinence of man,  
The filled phrase that eloquence affords,  
Or Poets pen that heavens do pierce, or can:  
By heavy cheer, of colour pale and wan,  
By pined body of the Pharisay,  
A mortal eye repentance oft doth scan,  
Whose judgement doth on outward shadows stay,  
But thou (o God) dost hearts intent bewray,  
For from thy sight Lord nothing is concealed,  
Thou formdst the frame fro out the very clay,  
To thee the thoughts of hearts are all revealed,  
To thee therefore with heart and mind prostrate,  
With tears I thus deplore my sinful state.   

SONNET. I.  
HOw should my soul Lord clad in earthly mould,  
(The prison where it ready is to pine  
Where vile affections captive it do hold,  
And threaten nought, but ruin in the fine)  
Unto one thought of hope or help incline,  
Or raise my eyes unto the heavens bright?  
How may it Lord take hold on mercies thine,  
Or press itself in presence of thy sight?  
Or how canst thou therein at all delight,  
If mercy be not spokesman in this case,  
If merit of thy Son should not acquit  
The common guilt of Adam's sinful race?  
Which since by faith alone man may attain,  
Grant me first grace not faithless to ramaine.   

SON. II.  
From out the darkness of this sea of fear,  
Where I in whale remain devoured of sin,  
With true remorse of former life I rear  
My heart to heaven, in hope some help to win:  
I do confess my fault, who did begin  
To fly from thee, o Lord, and leave undone  
Thy service, which of right should first have been  
Performed, by which so many should be won  
To praise thy name: but fear alas begun,  
To represent to me my journey long,  
The dangers of the world my life should run,  
Which made me to my soul to offer wrong.  
But since by show of death thou calld'st me back,  
Thy gracious help at need let me not lack.   

SON. III.  
WIthin this ark where in my soul doth dwell,  
My body floating on worlds troubled wave,  
Which winds of fierce affections cause to swell,  
And hardly can my power from sinking save,  
I cry to thee o Lord, and comfort crave:  
Close up this fountain of still flowing sin,  
Let me by faith again once footing have  
On fruitful earth, and holy life begin;  
Lighten the burden so unclean within,  
Of brutish vices raging in my mind,  
Let clean affects the greater party win,  
And so increase, that plenty I may find  
Of sacrifices pleasing in thy sight,  
Of faith and love, which are thy soul's delight.   

SON. FOUR  
IN humble wise as fitteth best my state,  
An abject wretch devoid of all desert,  
I here approach before thy mercy gate,  
O Lord of life with broke and contrite heart:  
I need not to reveal to thee my smart,  
A lump of sin and shame I am I know,  
Wounded so deep with deadly poisoned dart  
Of serpent's sting, which did from parents grow,  
That now my humours so do overflow  
With foul affections of my feeble mind,  
As presseth down my eyes on earth so low,  
As dares not search the heavens, true help to find.  
Yet since thou hast made known to me my grief,  
Guide me by grace to fountain of relief.   

SONNET. V  
Unto thy princely wedding Lord are bed,  
Of every sort some guests to feast with thee,  
One that a spouse but late before had wed,  
One oxen bought, one taken land to fee:  
They from the banquet therefore absent be,  
Regarding not thy messengers of grace,  
In number of the like, Lord hold not me,  
But let me have I crave the offered place:  
Yet ere that I appear before thy face,  
A wedding garment first I must put on,  
My own unrighteous clothing is too base,  
And merchandise of merits now are gone,  
Then since thou callest, with faith do thou me cloth,  
A lame blind beggar Lord, do thou not loath.   

SON. VI  
IN pride of youth when as unbridled lust  
Did force me forth, my follies to bewray,  
I challenged as patrimony just,  
Each vain affection, leading to decay:  
And trusting to that treasure, post away  
I wandered in the world's alluring sight:  
Not reason, virtue, shame, or fear could stay,  
My appetite from tasting each delight,  
Till want and weariness began me bite,  
And so perforce to father I retire,  
To whom I prostrate kneel (unworthy wight)  
To name of son not daring to aspire;  
Receive me yet, sweet saviour, of thy grace,  
Poor penitent, into a servants place.   

SON. VII.  
Lame of my limbs, and senseless of my state,  
Near forty years Lord have I groveling line,  
Before Bethesda pool, yet still too late,  
To wash me in the fountain I incline,  
Whence health would come, when Angel gives the sine:  
If any one to aid me ready were,  
But helpless thus, I ready am to pine,  
Myself unable duly up to rear.  
Vouchsafe thou then me to this bath to bear,  
By the assistance of thy heavenly grace,  
Let not the force of foul affects me fear,  
To press forth first when Christ appears in place,  
Who is the fountain, Angel, and the man,  
That bath, that bliss, that cure my senses can.   

SON. VIII.  
THy thundering voice and Angel Lord of long,  
Hath called my soul from slumber where it lay,  
The harmony of heavenly musics song,  
Hath made my wandering feet at last to stay:  
Direct thou me also the ready way  
Unto thy church, that in thy holy place  
Thy word and law I may in heart obey,  
And worship thee before thy people's face.  
Grant me I say, such measure of thy grace,  
That greedily by faith I swallow up  
Thy book of truth, and so thy word embrace,  
That fruitfully I taste salvations cup.  
Thou who dost rule the earth, the sea and land:  
In my defence, with power and glory stand.   

SON. IX.  
AMong thy sheep o Lord I seemed to feed,  
By Sacraments received into thy stock,  
By preached word I watered was indeed,  
And works with fleece did seem enrich my stock:  
But at my door true faith did never knock,  
(Which should be shepherd of my soul's defence)  
But (thief like) fond affections reason mock,  
And by the window of my wilful sense  
Do enter to my heart, and steal from thence  
Each motion of amendment which doth rise,  
And shepheardlesse of grace, transported hence  
By Satan (ravening wolf) in fearful wise,  
I call to thee (sweet Saviour) shepherd true,  
Teach me to know thy voice and thee ensue.   

SONNET. X.  
BEhold o Lord the City thou hast built,  
jerusalem this fleshly frame of mine,  
By sin (Assyrians sword) is almost spilled,  
And like to yield to Rabsake in fine:  
Yet lo (alas) my soul doth much repine,  
To see proud Satan so blaspheme thy name,  
To threaten ruin to this temple thine,  
Since thou art praised and honoured in the same:  
Thou able art the rage of lust to tame,  
The force of pride and fury to subdue;  
Against Senacherib thy Angel came,  
And all his host in one night overthrew:  
So let thy holy spirit me defend,  
And to my plaints and prayers comfort send.   

SON. XI.  
SInce with Goliath I am now to fight,  
And lack the slight of holy David's sling,  
Arm thou me Lord with heavenly armour bright,  
Which power of flesh & world to foil may bring:  
Thy righteous breastplate gird on me with truth,  
Prepare my feet with Gospel of thy peace,  
The shield of faith (which fiery darts bear forth,  
Of wicked Satan, whose assaults not seize)  
The helmet of salvation, and the sword  
Of spirit, which is founded on thy law;  
All these my prayers are, that thou afford,  
To make me steadfast, spite of lions claw,  
Who roaring, daily seeks as wished pray,  
My silly soul from thee to take away.   

SON. XII.  
NOw that thou hast prepared me to confess,  
Thy service Lord the which I undertake,  
I thee beseech, my purpose so to bless,  
That I a good account to thee may make:  
A Nazarit I am, who do forsake  
The delicacies of the world's delight,  
Whose thirst thy purest fountain still shall slake,  
With faith and truth, the which with sin shall fight:  
I will not taste the wine of Satan's slight,  
Which doth confound all reason and all sense,  
My vow shall be to serve thee day and night,  
And trust in thee shall be my true defence,  
Till death dissolve this promise made to thee,  
Whose strength herein thy heavenly graces be,   

SON. XIII.  
I seek o Lord to show thy powerful hand,  
Which hath converted this my sinful heart,  
Into a rod of strength, which still might stand  
Strong in thy truth, who powerful only art:  
But jannes' pride, and jambres lustful heart,  
By ●light imposture of sly Satan's might,  
Two Serpents frame, which will not thence d●paert,  
But seek against thy powerful hand to fight.  
But let my faith their fury put to flight,  
And virtue thine, devour these imps of sin,  
Let not these fleshly fruits appear in sight  
Of truth, which only can the conquest win.  
Let faith show forth the finger of thy hand,  
And clean consume, each power doth it withstand.   

SON. XIIII.  
BEhold o Lord a tree by high way side,  
Unfruitful yet of any food for thee,  
In high way side as yet I do abide,  
Where passers to jerusalem I see:  
Though summer grow, I cannot fruitful be,  
Vnplanted by thy grace in garden thine:  
I do confess I am a wild fig tree,  
For want of moisture which am like to pine,  
Unto my prayers Lord do thou incline,  
Remove me home into thy garden fair,  
Let me behold the face of thy sun shine,  
Which may my withered leaves with life repair:  
So mayst thou taste a fruit of wholesome kind,  
And leave a mark of mercy great behind.   

SON. XV.  
WIthin thy garden Lord I planted was,  
And watered well with thy most careful hand,  
But yet v●frutefull I remained (alas)  
And these thy blessings did not understand.  
In vain I did employ possessed land,  
Ten times three years thy servants did replant  
My stock, and sought to bend my crooked wand,  
And did supply each aid I seemed to want.  
At length my fruits which daily grew more scant,  
Wild thee resolve to have me weeded out,  
My foul affections were with folly brent,  
My root of faith was shaked with fear and doubt,  
And lo I pine, sweet Saviour water me,  
Paul and Apollo's work, else lost will be.   

SON. XVI.  
A Wicked Pharisie I long have been,  
Whom sight of mercies thine allure to thee,  
A shamed Lord of my fair clothed sin,  
In secret night I seek thy face to see:  
That thou art God, thy wo●kes reveal to me,  
That thou art mine, thy son doth me assure,  
Vouchsafe, that I regenerate may be,  
And that my prayers pardon may procure.  
Purge by thy spirit and faith, fair fountain pure,  
The senses dull that cannot understand,  
The heavenly birth which shall in bliss endure,  
Not subject unto Satan's sinful band.  
And with thy son let world's affections die,  
My soul from hell, with him ascend on high.   

SON. XVII.  
Five foolish virgins in my senses dwell,  
And seek to make me slumber over long,  
They dream, that all my deeds do fall out well,  
Whereas indeed I headlong run to wrong:  
To vanities their humours do belong,  
And sin, who doth their fancy chief feed:  
They chained are to links of lust so strong,  
That their best foil, brings forth but bitter weed;  
They lack the oil which should be used indeed,  
To lead them to the everlasting light:  
It grows not Lord in fruit of human seed,  
Man sleeps all day and gropes his way at night,  
Unless thou lend thy hand and fill our lamps,  
Our light goes forth with smothering sinful damps▪   

SON. XVIII.  
Out of the fountain of eternal life,  
I poor Samaritan here ready stand,  
(To sinful lustan old betrothed wife)  
With pitcher ready in my trembling hand,  
To wraw a draft of liquor most divine,  
To quench the thirst of my inflamed heart  
With heavenly dew: ere that my soul do pine,  
And quali●ie the rigour of my smart.  
A Prophet true thou art I understand,  
Or rather father of all truth thou art,  
A stranger I from fair judaea land,  
With these thy blessings crave for to impart:  
Then guide my hand, and teach my soul to taste  
True faith, the fountain where all bliss is placed.   

SON. XIX.  
A Wicked soul sold to all fleshly sin,  
Lord here I prostrate at thy feet do lie,  
To gather crumbs of grace, soul's health to win,  
Which Lord to give me do thou not deny:  
The precious oil of penitence will I  
power forth with tears, fro out my melting eyes,  
To bathe thy feet, and after will I dry  
Them with my hairs (which balms no treasure bies)  
Though worldly love (when he my fact espies)  
Repine to see my soul so well inclined:  
To my defence o Lord vouchsafe to rise,  
And fructify this first fruit of my mind;  
Vouchsafe to sup with humble servant thine,  
And that of service, better choice be mine.   

SON. XX.  
A Poor Arabian whom base Agar bare,  
First borne of flesh, but last of promised grace,  
Of bastard kind, bred up with mother's care,  
In wilderness of world for a long space:  
And famishing before my parent's face,  
Whose works unable were to lend me aid,  
A bond man unto sin as fleshly race,  
To whom heavens heritage thy laws denied:  
Amidst my wandering course by thee am staid,  
And have a promise, not to die but live;  
Thy covenant Lord abundantly is paid,  
If grace (to feed by faith) thou dost me give:  
My bondage thus release, make thou me free,  
My barren branch shall so bring fruit for thee.   

SON. XXI.  
A Merchant I, full long abroad have strayed,  
By sea and land true happiness to gain,  
The riches of the earth my eyes have weighed,  
And see their profit to be light and vain:  
Such trifling trash my soul doth now disdain,  
And jewels of more value I espy,  
Among the rest, one doth all other stain,  
Which with my wealth I wish that I might buy.  
But this rare pearl is of a price so high,  
As all the earth cannot esteem the same,  
Much less to purchase it, can it come nigh,  
Yet doth the love thereof my heart inflame:  
Be thou the pledge (sweet Saviour) then for me,  
That heavenly bliss shall so my riches be.   

SON. XXII.  
AMong the press of many that draw near,  
Unto the feast of grace in Temple thine,  
I silly widow also do appear,  
With humble heart o Lord, who here incline,  
And unto thee a mite for offering mine,  
Present as precious, to my poor estate,  
For herds or flocks for store of corn and wine,  
Without obedience Lord thou aye didst hate,  
But broken hearts and souls which lie prostrate  
Before thy throne of grace, and mercy crave,  
Do mercy find, though it be near so late,  
Thy promise hereof us assurance gave,  
In trust whereof, obeying thy behest,  
My prayers to thy praise, o Lord are priest,   

SON. XXIII.  
INto thy vineyard Lord (unworthy) I  
Desire to come, to travel out the day,  
Thou called'st me thereto, and didst espy  
Me loitering idle, by the world's high way:  
At first to come my follies did me stay,  
Whom cold and hunger now to work compel,  
Though half my days be spent, say me not nay,  
The other half to try, employed well.  
I do not hope my pains so dear to sell,  
As they that bear the brunt of heat of day,  
They merit most whose travels most excel,  
My slender service craves but single pay.  
But (if thy bounty give,) behold me priest,  
With thanks thy grace to taste, amongst the rest.   

SON. XXIIII.  
AS thou art pure and just in all thy ways,  
(O Lord) so should thy offerings also be:  
The tongue unclean, cannot set forth thy praise,  
The wanton eye may not thy secrets see:  
The lame of faith, the blind of skill not he,  
That thou alotst thy sacrifice to slay;  
The heart that is found clean in each degree,  
Is fittest for thy church, wherein to stay,  
Such is no flesh, o Lord, the truth to say,  
But as thou pleasest them to purify,  
By faith and by repentance every day,  
Who then with Christ, may boldly thee come nigh,  
Behold me then, thus thy adopted child,  
Let me not from thy temple be exyld.   

SON. XXV.  
I Fellow thee o Lord but far behind,  
As Peter did, when he did see thee led  
To prison, where the traitors did thee bind,  
Amazed much with worldly fear and dread:  
When as I saw the world all over spread  
With hatred and disdain unto the just,  
My courage it was quailed, and quickly fled,  
And had no liking to thy help to trust.  
But Lord I know perforce I forward must,  
If I intent to gain the crown I crave,  
I must abandon flesh and fleshly lust,  
And in thy promise all my hope must have.  
Grant thou me boldness then and constant will,  
To persevere in thy obedience still.   

SON. XXVI.  
OF parents first, two brothers borne that were,  
The body and the soul did represent,  
The elder Cain, who Henocks walls did rear,  
The younger Abel dwelled in silly tent:  
First man with plough the virgin's soil he rend,  
The other served and shore the silly sheep:  
To worldly lusts of flesh the one was bend,  
Thy heavenly laws the other sought to keep.  
A deadly discord twixt them so did creep,  
The elder did the guiltless younger slay;  
That ancient hatred grounded is so deep,  
It strives in me (alas) unto this day.  
Accept my sacrifice, Lord me defend,  
My powers unto thy holy pleasure bend.   

SON. XXVII.  
LIke pined child o Lord from nurse's breast,  
Whom churlish stepdame over soon doth wain,  
By wicked will alas I am oppressed,  
And cry to cruel flesh behold in vain:  
Who lets me languishing in sin remain,  
And sends no comfort to support my need,  
My faults I know, I do confess them plain,  
That folly doth my weak affections feed:  
I see my ruin near at hand in deed,  
And cannot call for aid whose tongue is dumb,  
My feet so feeble cannot help at need,  
Although I see at hand thy vengeance come,  
Unless thou give me grace to see and fear,  
To pray in faith, and thou thy hand forbear.   

SON. XXVIII.  
POlluted with the cureless leprosy  
Of sin, which is heriditarie now,  
So loathsome grown, that I dare not come nigh  
Thy holy temple, where my heart doth bow:  
I crave o Lord, it please thee to allow  
The high Priest Christ thy son to view my sore,  
Whose holyhand may guide and teach me how  
To cure this grief it may return no more.  
I know o Lord, thou hast of mercy store,  
And only thou dost pity man's estate,  
Which though my stubborn heart refused before,  
Repentance yet and faith comes not too late,  
Whose sparrows of repentance I present  
An offering here through worldly desert sent.   

SON. XXIX.  
A Virgin pure o Lord by birth I was,  
The daughter of thy church adopt by grace:  
But loathsome lust (foul fiend) did me alas  
Pursue, and sought with me his dwelling place.  
As many virtues as did seek my grace,  
By weddings band to me to be unight,  
So many did this fiend, first night deface,  
So oft I was deprived of my delight.  
Seven times a widow I with shame and spite  
Am left, and live now hopeless of redress:  
Till thou with Raphaell send that medicine bright,  
Of God to give me grace, to sin suppress.  
Thy son thus made, my spouse shall soon restore  
Tobias sight, wealth comfort, lost before.   

SON. XXX.  
OF sinful race of man's licentious seed,  
Whilst heavenly offspring with fair human kind,  
Do join affects, where wicked lusts do breed,  
And so pollute the fruits of virtuous mind,  
A bastard brood myself alas I find,  
Whose nature doth in tryannie consist,  
Of grace and reason grown so dull and blind,  
That I in wrong with stubborness persist:  
Who seeing father Nature ere he witted,  
A sleep with so●tish wine of worldly love,  
To hide his shame by wisdom had no list,  
Which justly curse of God on me did move.  
A slave to sin, therefore I did pursue  
(Like Nymrod) grace of God, which now Irue.   

SON. XXXI.  
AS oft as thou by grace wouldst draw me back  
From sin, whereto I am by nature thrall,  
So oft alas I find my will to lack,  
And power to follow thee when thou dost call,  
From sin to sin, I headlong thus do fall,  
And quench repentance by a perverse will,  
I see my fall, but have no fear at all,  
And to my vomit doglike turn I still.  
My frailty doth thy wrathful cup fulfil,  
With flowing measure of revenge and woe:  
When I return a little back from ill,  
To wallow in the mire again I go.  
No power is in me Lord my life to mend,  
Unless thy hand from heaven me comfort send.   

SON. XXXII.  
Feign would I fence this feeble flesh of mine,  
From Satan's fury, who me thus assails,  
Which doth besiege my soul, and means to pine  
My conscience, which my sin so sore bewails,  
His busy brain to win me never fails,  
And leaves no stratagem at all untried:  
My fainting hope I know not what it ails,  
But it doth fear the battery to abide.  
The safest way must be (what ere betide)  
To set a watch to look unto my ways:  
Lest pride, or lust, or wrath do let him slide  
Into my heart, which yet unyeelded stays:  
But like a thief he stealeth me upon,  
Watch thou me (Lord) each hour: else I am gone.   

SON. XXXIII.  
MY sins behold (o Lord) are manifold,  
Which do encamp my soul each hour about,  
Still me entrenched with distrust they hold,  
So that no fruits of faith can issue out:  
Their fleshly champion is a soldier stout,  
Who is assist by world and Satan's aid,  
And foul affections ready are in rout,  
To further force to lust, but hardly staid.  
The earthly treasures have with pleasure paid,  
The hateful Army which doth haste to hell:  
My native power their passage not denied  
Which makes their pride and perverse will to swell.  
I see no way to help to shun decay,  
But on thy grace's rescue Lord to stay.   

SON. XXXIIII.  
THe greediness of this my corrupt mind,  
Which tasteth not but of the earthly gain,  
And in thy glory can no profit find,  
But seeks with simony my soul to stain:  
Makes me (alas) for carnal treasure vain,  
Like Elizeus servant to desire,  
A present of worlds pleasure mixed with pain,  
As recompense of heavenly comforts hire.  
I sorcerer like do also oft require,  
(Like merchandise) thy graces for to buy,  
Supposing moral virtues may aspire,  
To save my soul, and sin to mortify.  
But lo I see soul's leprosy herein,  
And crave that prayers may my pardon win.   

SON. XXXV.  
Void of true life, and buried in the grave  
Of wicked flesh (alas) I long have been,  
No earthly comfort can my conscience have,  
Which was corrupted with all loathsome sin.  
My sister (virtues) to despair begin,  
Of ever seeing once my life's restore,  
Ne is there any other way to win  
True life indeed, which shall decay no more,  
But prostrate Lord thy help for to implore,  
And crave thy gracious presence at the last,  
To aid the soul thy son hath loved before,  
For time of grace with thee is never past.  
Roll back hard stone from heart, bid him arise,  
Who slave to sin, in earthly coffin lies.   

SON XXXVI.  
MY body (Lord) the house which hath been long  
Possessed with spirits, to ruin of the same,  
Which forced me forward, unto open wrong  
Of conscience, by defacing of thy name,  
Hath found some comfort, since thy message came  
Unto my soul, which in thy word was sent,  
Whose powerful truth hath bound, & seeks to tame  
The furious lust which to my ruin bend.  
Grant Lord from heart I may indeed repent,  
And therewith chase these fiends fro out of me,  
Sweep clean my house, fro out of which they went,  
And garnished with graces let it be:  
Let puissant faith henceforth possess the place,  
Lest sin return with legions of disgrace.   

SON. XXXVII.  
AMidst this famine of Sarepta soil,  
Where I a widow dwell, poor and abject,  
Compelled by sin, with sweat of brows to toil,  
To gather sticks, from cold me to protect:  
Behold me Lord, a caitiff thus neglect,  
Whom sin hath banished thy blessed land:  
Who yet in heart thy prophets do affect,  
And with thy church to life and death would stand.  
I offer all my treasures here in hand,  
That little spark of grace yet left behind,  
Increase it Lord, unto a great firebrand  
Of faith which may a fruitful harvest find.  
My meal and Oil, o Lord do thou increase,  
Myself & son, shall praise thee so in pease.   

SON. XXXVIII.  
Born blind I was, through sinful Adam's fall,  
And never since could see with carnal eyes:  
Ne know I where or how for help to call,  
From out of sin to holy life to rise.  
It pleased thee (o Lord) that in this wise,  
Thy power and glory might to man appear,  
Who graceless groveling in earth's darkness lies,  
And wants the eyes of faith his soul to cheer:  
But since thou sent'st thy son my Saviour dear,  
To shine in light to those in darkness wear:  
To dim the worldly wisdom seeming clear,  
And sinful souls from hell to heaven to rear.  
Touch thou my eyes with faith, wash me with grace,  
In Sylo pool (thy word) which I embrace.   

SON. XXXIX.  
HOw drunken are my humours all alas,  
With wine of vanity and sensual lust,  
Which from one sin do to an other pass,  
And after evil daily more do thrust.  
Of force my faults (for shame) confess I must;  
My lavish usage of thy graces sent,  
My soul's consent to action so unjust,  
As death of Prophets teaching to repent:  
Like Herod I about the matter went,  
To please the follies of my flesh delight:  
Incest'ous I, to sin so much was bend,  
That offered mercy, pleased not my sight:  
But Lord prepare my heart to see my sin,  
That sorrow may, a way to mends bigin.   

SON. XL.  
THough with thy Saints o Lord I choice have made,  
To spend my days in praising of thy name,  
And in the study of thy word to wade,  
To feed my faith with portion of the same:  
Yet can I not my choice so rightly frame,  
A●midst the spacious fields where truth doth grow,  
But whilst to gather healthful herb I came,  
A bitter bud I found of fearful show  
Which threateneth me with death and overthrow,  
Unto my soul, which feedeth greedily  
On sin, the weed which Satan did bestow:  
By poisoned taste thereof I pined lie,  
But Christ thy son by faith me health shall bring,  
Discharge the law, and bruise this deadly sting.   

SON. XLI.  
ACcording to the promise of thy word,  
To give the victory (o Lord) to those  
That fight thy battles with a faithful sword,  
Against the world, flesh, devil and thy foes:  
I seek o Lord proud jericho t'enclose,  
Encouraged by thy graces from above,  
My shoes of foul affects I pray thee lose,  
Before on holy earth my path I move;  
Thy powerful hand by prayers let me prove,  
Which daily seven times I to thee direct:  
Shake thou the walls of sin for my behove,  
And in this skirmish do thou me protect:  
The fruits of flesh, pride, lust, and error all  
So shall be wrecked, and sin not raise a wall.   

SON. XLII.  
AMidst the graves of death this many a year,  
My soul (possessed with all sorts of sin)  
Hath lived, and held that fruitful place so dear,  
That from the same no counsel could me win:  
To beat myself my follies never lin,  
No reason can with chains bind so my will,  
But to unlose my lust I do begin,  
With help of furious fiend, who aids me still,  
But since thy son appeareth me until,  
I crave I may no more tormented be,  
Lest that my soul eternally he kill,  
But from the force of Satan make me free;  
These brutish sins in swine more fit to dwell,  
Drown in repentant seas, of tears which swell.   

SON. XLIII.  
IN deadly sleep o Lord sin hath me cast,  
Wherein secure I lie, and so remain,  
Raise me o Lord out of this dream at last,  
And let me sight and light of heaven attain:  
The heavy humours which my judgement stain,  
And dazzle so the reason of my mind,  
Grant that they may their proper use attain,  
And comfort in thy grace and promise find.  
All fleshly wisdom of itself is blind,  
Till thou by knowledge clear their wandering sight:  
Out of the snare of sin flesh cannot wind,  
Unless by faith they see thy Son so bright,  
Him let me still, both see and eke admire,  
And thee in him, o Lord I thee desire.   

SON XLIIII.  
MY wicked flesh, o Lord with sin full freight,  
Whose eye doth lust for every earthly thing,  
By covetise allured hath bit the bait,  
That me to Satan's servitude will bring.  
By violence I virtues right would wring,  
Out of possession of the soul so weak,  
Like vineyard which the wicked Achab king  
Possessed by tyrant's power, which laws do break:  
Let Prophets thine (Lord) to my soul so speak,  
That in repentant sackcloth I may moon,  
The murder of thy grace, which I did wreak,  
Whilst to my native strength I trust alone;  
And let my Saviour so prolong my days,  
That henceforth I may turn from sinful ways.   

SON. XLV.  
IF thou vouchsafdst Lord of thy goodness rare,  
To sanctify with holy presence thine,  
The Cana marriage, where thou didst not spare,  
First miracle of water turned to wine,  
Then be thou present at this wedding mine,  
Which twixt thy Church and me by faith is meant:  
To see the want in me thy eyes incline,  
(Whose wine of grace by wanton youth is spent)  
But (being touched with view thereof) repent,  
And crave that water of earths healthles well,  
May issue forth from heart with sorrow rend,  
And turned to wine, may so with grace excel,  
That all that see and taste this change in me,  
May grant this work, of thee alone to be.   

SON. XLVI.  
SInce it hath pleased thee (o Lord) to send,  
Now in my barren age of hope and grace,  
Repentant child from ruin to defend,  
My name and soul to live before thy face,  
Thy blessings I do thankfully embrace,  
And in thy fear will frame his tender year,  
The world's regard in me shall have no place,  
If once thy word and will my heart do hear.  
And when thou call'st, we both will then appear,  
Before thy Altar in Moriath land,  
To offer up thy gift my son so dear,  
Obedient child to faithful father's hand:  
Which sacrifice (not worthy gift for thee,)  
With Christ my saviour's sufferings quit let be.   

SON. XLVII.  
OF every creature unclean tofore,  
Whereof thy holy people might not taste,  
Thou didst present ● Lord to Peter store,  
Which were from heaven in sheet before him placed.  
Which he at first refused with mind most chaste,  
Not touching things polluted or defiled:  
But afterward thy counsel he embraced,  
And saw himself had been before beguiled,  
To think all sinners were for aye exiled  
From presence of thy mercies, which abound,  
Whom oft thou dost receive as father mild,  
If faith in Christ thy son in them be found.  
By prayers faith, by faith, thy grace doth grow,  
Cornelius blessing (Lord) on me bestow.   

SON. XLVIII.  
HOw hard it is (o Lord) for man to frame  
His mind (corrupt) to be prepared for thee,  
With tongue unclean to praise thy holy name,  
With fleshly eyes thy glory for to see:  
Homeward I bring thy blessings unto me,  
And make my soul their dwelling place to rest:  
But so forgetful of thy laws we be,  
That this my action Lord I see not blest,  
Pride and contempt the ways have so oppressed,  
That danger is the carriage overthrow:  
Grant that thy grace, to stay it may be priest,  
That so my soul thy saving health may know,  
For to my flesh unsanctified to trust,  
Were aye to hasten death by judgement just.   

SON. XLIX.  
MY traitorous heart which long time hath rebelled,  
Against thy spirit, which should feed me still,  
A secret counsel in itself hath held,  
To contrary thy known revealed will:  
Whose mutiny my senses so do fill  
With deeds repining to thy holy law,  
That raging pride and lust lead me to ill,  
Forgetting tokens of thy wrath they saw;  
As Dathan and Abyram had no awe  
Of Moses and of Aron thine elect,  
But sought a way thy people how to draw,  
And Prophets thine by pride for to reject:  
So doth my soul alas thy grace resist,  
And in the follies of the flesh persist.   

SON. L.  
A Tenant most untrue o Lord to thee,  
In vineyard of my body have I been:  
To crave thy rent thy servants came to me,  
But nothing but entreaty bade they win:  
My travel therein was to nourish sin,  
And waste the wine of thy abounding plant;  
The more to call me back thou didst begin,  
The more to thee my gratitude did want.  
Ne would my lack of grace let me recant,  
When thou thy only Son to me didst send,  
For sin and Satan did me so supplant,  
That to his ruin I did also bend:  
But Lord me lend In time repentant heart,  
That from this vineyard I may not departed.   

SON. LI.  
WHilst in the garden of this earthly soil,  
Myself to solace and to bathe I bend,  
And fain would quench sins heat, which seems to boil  
Amidst my secret thoughts, which shadow lend:  
My sense and reason which should me defend,  
As judges chosen to the common weal,  
Allured by lust, my ruin do pretend,  
By force of sin, which shameless they reveal.  
They secretly on my affections steal,  
When modesty (my maids) I sent away,  
To whom for help I thought I might appeal,  
But grace yet strengthens me to say them nay;  
Yet they accuse me Lord, and die I shall,  
If Christ my Daniel be not judge of all.   

SON. LII.  
I justly am accused, and now am brought  
By law and gilt of conscience (I confess)  
Before thy throne, convict by deed and thought,  
Of sinful lust which did me so possess,  
That quickening graces thine I did suppress  
By fading love of world proclive to ill,  
Whose doom eternal death and nothing less,  
My soul doth see, to threaten to me still.  
But since that frailty so the world doth fill,  
That no one fleshly wight thereof is free,  
For mercy Lord to thee repair I will,  
Who seest the heart, and canst best comfort me:  
Quit me from death, grant I may fall no more,  
But remnant of my days thy grace implore.   

SON. LIII.  
A Husbandman within thy Church by grace  
I am o Lord, and labour at the plough,  
My hand holds fast, ne will I turn my face  
From following thee, although the soil be rough:  
The love of world doth make it seem more tough,  
And burning lust doth scorch in heat of day:  
Till fainting faith would seek delightful bough,  
To shade my soul from danger of decay.  
But yet (in hope of grace from thee) I stay,  
And do not yield, although my courage quail;  
To rescue me be'prest, I do thee pray,  
If sinful death do seek me to assail.  
Let me run forth my race unto the end,  
Which (by thy help o Lord) I do intend.   

SON. liv.  
ABase borne son to sin by kind I am,  
From native soil by want of grace exiled,  
Of idle fances captain I became:  
Whilst I in Tob, my resting place did belde,  
With worldly vanities I was defiled,  
Till home thou calld'st me by thy heavenly word:  
Who (trusting to myself) was soon beguiled,  
When I sought works to be a conquering sword,  
Whose vows did seem a present to afford,  
Of fruit of victory at my return:  
Which rashness hath a mischief great incurred,  
Compelling me my own deserts to burn.  
And now I mourn, and better fruit do crave,  
The blessing of thy son Lord let me have.   

SON. LV.  
WHen thou vouchsafedst (Lord) to raise my state,  
From base degree of common human kind,  
And gav'st me knowledge, and a will to hate  
Each wickedness contrary to thy mind,  
By promise thou didst me most strictly bind,  
To slay each wicked seed which doth possess,  
My sinful flesh (Amalekite most blind)  
Which virtue and thy grace seeks to suppress,  
But wretched I alas I do confess,  
Have kept a part of that accursed spoil  
Undaunted, which thou seest near the less,  
And therefore wilt accurse my sinful soil,  
And take from me the kingdom thou didst give,  
Except thy mercy do my soul relieve.   

SON. LVI.  
THe only daughter Lord of my delight,  
(Dina the virtue of my judgement best,)  
Is ravished alas by Satan's might,  
Whilst I secure in Hiuits country rest,  
In worldly vanities a wandering guest,  
Amongst the wicked I remained a while,  
Where (silly) she, by foolish will addressed,  
Gazed on those godless youths which her beguile:  
For lustful Sichem son to sin most vile,  
Did lay a train of love, which led to shame:  
Whose flattering speech did modesty exile,  
And left a spot of guilt and foul defame.  
But faith & zeal (the first fruits of my strength)  
By grace shall venge my honour just at length.   

SON. LVII.  
THe silly babes (the motions of the mind,)  
Which native virtue seeketh forth to bring,  
Concupiscence (the midwife most unkind)  
To deadly sin and Satan strait doth fling:  
The mother's power sufficeth not to wring,  
Out of this tyrant's hands her dying child,  
Her moan to see, it is a piteous thing,  
When reasons laws so lewdly are defiled.  
But if thy favour Lord be reconciled,  
By love unto thy son, by him to me:  
Then though my hope of grace be near exiled,  
Yet thou a child Of faith wilt let me see.  
A coffin Lord of comfort for me make,  
Where safe I may swim in the words wild lake.   

SON. LVIII.  
WHere shall I build o Lord a quiet rest,  
To bring forth birds of turtle Pigeons kind?  
My wearied wings do wander without rest,  
And cannot gain a harbour to my mind.  
The Swallow Lord a settling place doth find,  
Within thy temple, free from eagle's claw,  
Not moved with tempestuous storms of wind,  
Or dangers, which their kind doth stand in awe:  
A place as fit for me, my faith once saw,  
Whereas my soul might safely be enclosed,  
Thy Church invisible, to which I draw,  
My life retired, therein to be reposed.  
Make fruitful Lord my barren heart therein,  
Shield me from storm of still assailing sin.   

SON. LIX.  
WHilst in the vale of carnal sense I dwell,  
(Fowl Sodom sink of sin and badge of shame)  
Of whose polluted nature I do smell,  
And aptly bend myself to them to frame:  
Sent by thy mercy Lord, thy Angels came,  
And did vouchsafe, a harbour to accept  
Within my soul, which did profess thy name;  
But Satan who a watch on me had kept,  
When as these guests within my conscience slept,  
Environed with lust my harbour weak,  
For sorrow of this sin my soul it wept,  
Whilst violently my bodies bands they break.  
But strike thou blind their fury, them expel,  
Take me Lord from the flame of burning hell.   

SON. LX.  
MY body Lord infected long with sin,  
Whose running issue is almost past cure,  
Which help my human physic cannot win,  
And without comfort cannot long endure,  
By viewing mercies thine becometh sure,  
If but thy gracious hem, my hand may reach,  
That love in Christ my pardon shall procure,  
And reunite in strength healths former breach.  
Through press of worldly lets, faith shall me teach,  
To seek my safety in thy promise true,  
Vouchsafe thou eke repentance so to preach,  
That (I no more offending) health ensue  
Thy virtue Lord, (which bidding me be clean)  
To yield me health of soul is ready mean.   

SON. LXI.  
NOw that I see o Lord my open shame,  
Convict of sin and void of clothing pure,  
Which cover might my soul which naked came  
Of grace, and me from storm of world assure:  
I do mistrust myself long to endure,  
The heat and cold, which fear and frailty bring,  
And clothing of my own works to procure,  
I find in deed to be a fruitless thing;  
To hide myself under thy mercy's wing,  
I therefore hasten now, in hope of grace:  
Grant I beseech, the world no more me wring,  
Out of thy hands, but let me see thy face,  
With faith and comfort, clothed by thy hand,  
And Christ thy Son in my defence to stand.   

SON. LXII.  
WHilst that the chosen chieftains of thy word,  
Do bend their power, by preaching to subdue  
The fleshly Canaan, and put sin to sword,  
And give the soul to be possessed a new  
With righteous Israel, unto whom of due,  
Those earthly blessings rather do pertain:  
They send two spies my secret thoughts to view,  
The law and Gospel, which discover plain,  
My fainting force, in fear for to remain  
Where yet repentant Rahab ready is  
To lodge them safe, whilst Satan seeks in vain,  
To slay these messengers of heavenly bliss:  
I crave therefore sweet Saviour for a sine,  
Faith bearing fruits, as pledge of safety mine.   

SON. LXIII.  
HOw oft o Lord with more than tender care,  
Hast thou by Prophets called me to repent?  
How great thy love by son, which didst not spare,  
To stay me back from hell, whereto I went?  
Who to that end from heaven to earth was sent,  
Whose graces daily preached offered peace,  
And sought to stop my course to ruin bend,  
And me from guilt of death for to release:  
Like as the hen, whose voice doth never cease,  
To clock her tender chickens under wings,  
When furious fowls on silly pray do press,  
And would devour (alas) the helpless things.  
Such Lord thy care I feel, and love of me,  
That thrall to Satan wouldst not have me be.   

SON. LXIIII  
WHilst with the wholesome food of heavenvly truth,  
(The Manna which thy written word doth give)  
Thou soughtst o Lord to feed my wandering youth,  
That it in plenteous peace by grace might live,  
By lust lo Satan sought my soul to drive,  
To break obedient bands unto thy law,  
Which my offences (I protest) do grieve  
My helpless heart, the which delight did draw:  
The memory of Egypt's store I saw,  
Of vanities (which carnal senses feed,)  
Made me to wish, to fill again my maw  
With dishes such as to destruction lead:  
Wherefore inwrath with quails thou cloidst me so,  
That plagued with sin, my error now I know.   

SON. LXV.  
SInce thou hast raised my poor abjected sprite,  
From threshing floor, where captive I did stand,  
And callest me thy battles for to fight,  
'Gainst sin (the Madianite which wastes thy land)  
Give me a token by thy mighty hand,  
(O Lord) whereby my faith may be assured,  
And be to me a pledge of former band,  
That victory by me shall be procured:  
Let heavenly dew by prayer be allured,  
To moisten this my free-will fleece of wool,  
Then dry the d●regs thereof to sin enured,  
Whose heavy weight makes grace and virtue dull;  
And offering mine (of prayers to thy name)  
Accept, and with a holy zeal inflame.   

SON. LXVI.  
WHilst that in wealth and ease I did possess  
The Empire of thy many blessings sent,  
I took in hand pure virtue to suppress,  
And pride with lust my powers they wholly bend,  
To conquer reason, which thy grace had lent,  
And quite forgetting worlds late flood for sin  
To build a tower of trust, wherein I spent  
The strength of flesh & blood, high heaven to win:  
As though in nature's strength the force had been,  
To shield themselves from flood or heavenly fire;  
But now confusion just my soul is in,  
Makes labouring flesh from folly such retire,  
And craves alone within thy Church to dwell,  
Whose walls of faith & truth may death expel.   

SON. LXVII.  
THe Temple Lord of this my body base,  
Where thou vouchsafdst to place my soul to dwell;  
And promisedst to make thy chosen place,  
Whence sacrifice of praises thou wouldst smell,  
Behold against thy laws doth now rebel,  
By worldly vanities thereto allured,  
Where covetise and pride their pack doth sell  
At such a price, as flesh and sin afford:  
But since o Lord thy promise hath assured  
My soul, that thou art always priest to hear  
The plaints of penitents, which hath procured  
Thy Son himself in temple this t'appear,  
Whip forth, fling down, this worldly wicked pack,  
Fro out my soul, repel thou Satan back.   

SON. LXVIII.  
WIthin thy house this body base of mine,  
It pleased thee o Lord my soul to plant,  
A steward of the gifts the which were thine,  
And nature filled with measure nothing scant,  
Of body or of mind, no blessings want,  
And fortunes favours shared with me no less,  
In such proportion Lord I needs must grant,  
As thou dost give, when thou dost use to bless:  
But wanton I wested, I confess,  
Thy treasure put into my hands of trust,  
And now alas (though late) I seek redress,  
Wise steward-like to live, when die I must:  
I cast my count, by Christ, my debt to pay,  
And fruits of faith from hell my soul shall stay.   

SON. LXIX.  
NOw that it pleaseth thee Lord of thy grace,  
To pluck me forth of sinful Sodoms' lake,  
Where I have dwelled alas this life long space,  
Since I of holy Abram leave did take;  
Vouchsafe I pray thee for thy mercy's sake,  
To grant thy Church be refuge for my life,  
The Zoar where I may my dwelling make,  
Safe from revenging Angels bloody knife;  
And though the frailty of Lot's lingering wife  
Look back, with love, on sinful world's delight,  
(Which common weakness to all flesh is rife)  
Yet keep me constant by thy heavenly might,  
And let me not grow drunk with blessings thine,  
To procreate sin on lustful daughter's mine.   

SON. LXX.  
WHilst in this worldly wilderness about,  
For want of faith I back am forced to go,  
(Afraid of sins which Giantlike are stout,  
And foul affections, which like cruel foe  
Of Esawes race, their might and power bestow,  
To stop my passage to the promised land)  
I gi'en to faint, and to repine also,  
Against the power of thy most mighty hand,  
For which the Serpent Satan now doth stand  
In readiness, my silly soul to sting,  
And close me up in deaths eternal band,  
Unless to me thy mercy succour bring.  
That brazen Serpent Christ nailed on the tree,  
Whose sight by faith alone is cure to me.   

SON. LXXI.  
WHat am I else Lord but a sinful wretch,  
In sin and in iniquity begot,  
In conscience guilty of the common breach,  
Of every law, that may my honour spot.  
Thy blessings given me, I regarded not:  
Thy threatened judgements I did not esteem,  
My vows to thee I almost had forgot,  
My sins no sins to hardened heart do seem;  
Like to myself I did thy power deem,  
Because thou didst forbear thy rod a while,  
I sought by Idols aid to heaven to climb,  
Whilst world's delight my senses did beguile:  
But helpless now, alas I turn to thee,  
To stay my race, let grace Lord secure me.   

SON. LXXII.  
THou formedst me at first out of the clay,  
Unto the image of thy glorious frame,  
(O Lord of might) thou show'dst to me the way,  
To magnify thy pure and holy name:  
Like Potter's vessel first my model came,  
Out of a rude unformed lump of earth,  
To holy use it pleased thee me reclaim,  
Before my life took use of carnal breath;  
Thou fedst me in the common human dearth  
Of knowledge of thy will, with such a taste  
Of pleasing fruit, as filled my soul with mirth,  
And ready makes me now, no more to waste  
Thy offered mercies, which so bless in me,  
Of glory that I may a vessel be.   

SON. LXXIII.  
A Servant Lord even from my day of birth,  
I vowed was by parents unto thee,  
A Nazarit I lived on the earth,  
And kept thy vows as grace did strengthen me,  
Till Satan made me world's deceit to see,  
And trapped my senses with forbidden lust,  
As Eve did taste of the restrained tree,  
So fond affections did me forward thrust,  
A sinful Philistine (of faith unjust)  
To like, to love, to crave, to wed, to wife,  
Thy grace my strength to her reveal I must,  
Till she to Satan sell my slumbering life:  
A prisoner I, thus scorned and void of sight,  
sins house to overthrow, crave heavenvly might.   

SON. LXXIIII.  
WHilst in the plenty of thy blessings sent,  
I sought to solace Lord myself secure,  
And gazing on world's beauty long I went,  
(In pridefull tower which did prospect procure)  
I saw the baits of sin, which did allure  
My idle thoughts to follow wicked lust,  
My kindled passions could not long endure,  
But unto furious flames break forth they must,  
I did pollute my soul, by fraud unjust,  
And reft thy grace from his true wedded wife,  
And that I might away all mendment thrust,  
I did bereave my knowledge of this life:  
Whose bastard fruits slay Lord, but let her live,  
That penitent we may thee praises give.   

SON. LXXV.  
A Servant sold to sin o Lord I am,  
Whom Satan (Syrian proud) doth sore assail,  
Nine hundted Chariors of desire there came,  
Armed with lust, which sought for to prevail  
And to subdue by strength they cannot fail,  
Unless thou raise my fainting strength by grace,  
Let constant faith the flying fury nail  
To ground, where groveling is his resting place:  
Then shall my soul with Deborah embrace,  
In thankful wise thy mercies I receive,  
And so pursue the fleshly Canaan's race,  
Till I the fury of the same bereave.  
And with my song thy servants shall accord,  
To yield due praise to thee the living Lord.   

SON. LXXVI.  
MY soul like silly joseph Lord was sold,  
By fleshly brethren his, (unkind alas,)  
To vanities (the merchants) which behold  
From far they saw to Egypt, which do pass.  
A servant unto Ismaels' seed it was,  
And sold from sin to death, and so to hell,  
Of human frailty Lord a looking glass,  
In which all foul affections long did dwell,  
Yet lo alas when sin seeks most t' excel,  
And have my mind consent to traitorous lust,  
With grace o Lord, that enemy repel,  
And hear my prayers, who in thee do trust;  
Who though a space in body's prison stays,  
Yet Lord at length vouchsafe to heaven to raise.   

SON. XXVII.  
SO blind o Lord have my affections been,  
And so deceitful hath been Satan's slight,  
That to give credit I did first begin,  
To pride, and lust, as heavenly powers of might:  
I offered all my senses with delight,  
A sacrifice to feed those Idols vain,  
Of all the presents proffered day and night,  
Nought unconsumde I saw there did remain;  
Till that thy Prophets by thy word made plain  
The falsehood, by the which I was deceived,  
How Satan's kingdom made here of a gain,  
And wickedness my hope and faith bereaved;  
But now the sifted ashes of thy word,  
Bewrays Bells Priests: slays dragon without sword.   

SON. LXXVIII.  
A Wicked thief that oft have robbed and slain,  
Thy graces of their fruit, myself of bliss,  
Now on the cross of conscience I remain,  
To die the death the which eternal is:  
I see no way to quit myself of this,  
Unless thou Lord whose kingdom is above,  
Remember me, and cansell life amiss  
Out of thy memory, through Christ thy love:  
Who in my flesh with me like death did prove,  
That guiltless he, might guiltless ransom be,  
Love to my soul it was, that did him move,  
The bands of death to bide to make us free:  
Bless thou my tongue, increase thou faith in me,  
This night to be in paradise with thee.   

SON. LXXIX.  
IN bondage long to Satan have I been,  
A maker of the brick of Babel tower,  
By birth, a thrall to gross and filthy sin,  
Whom lusts taskmasters doth attend each hour,  
Affection to the flesh doth clean deflower  
The memory and love of promised lands:  
The fiend (even Pharo) seeketh to devour  
My soul, and chain me to his dreadfulll bands:  
But Lord receive me safe into thy hands,  
Protect me from the rigour of his might,  
Quench thou the force of lusts inflamed brands,  
In my defence give me true faith to fight:  
Send Moses' Lord, with power of heavenly sword,  
And Aaron to direct me by thy word.   

SON. LXXX.  
A Moabit I was of cursed kind,  
Unkind unto thy Church Lord, and to thee,  
Who sought by aid of foolish Balaam blind,  
To captivate the soul that should be free,  
Incestuous fruits of that high climbing tree,  
Which doth subdue all reason and all grace,  
A carnal kinsman by a near degree  
Unto the soul, the which I have in chase.  
Whom I with loathsome sin sought to deface,  
And bastardise with carnal fond affect,  
Whose offspring thou unto the tenth man's race,  
Didst once out of thy sanctuary reject.  
Yet now by faith made free of jury land,  
A suitor here before thy throne do stand.   

SON. LXXXI.  
LO how I groveling under burden lie,  
Of sin, of shame, of fear Lord of thy sight,  
My guilt so manifold dare not come nigh  
Thy throne of mercy, mirror of thy might:  
With hidden and with ignorant sins I fight,  
Despairing and presumptuous faults also,  
All fleshly frailty on my back doth light,  
Original and actual with me go.  
Against a stream of lusts my will would roe  
To gain the shore of grace, the port of peace,  
But floods of foul affections overfloe,  
And sink I must, I see now no release:  
Unless my Saviour dear this burden take,  
And faith a ship of safety for me make.   

SON. LXXXII.  
FRom juda wandering Lord to jericho,  
From holy law of thine to carnal lust,  
Whilst midst the press of lewd affects I go,  
I rob am, of raiment pure and just  
And wounded lie Lord groveling in the dust,  
Not any passer by can give me aid,  
In fleshly strength, or friendship is no trust,  
By highway seen, to help me few have staid:  
But since my Saviour Christ on cross hath paid  
A ransom rich to cure my bleeding sore,  
By faith to crave the fruits I'm not afraid,  
In hope my health thereby for to restore:  
Bind up my wounds with balm, lead me to rest,  
Give me such gifts of grace as like thee best.   

SON. LXXXIII.  
THis slender City (Lord) of strength behold,  
Wherein I dwell, Bethulia my bower  
Of flesh, whereto sin lays a battery bold,  
And seeks with sword & dearth my souls devower:  
Suppress thou hellish Holofernes power,  
Who prides himself in pray, of children thine,  
I have no trust in mountains, walls, nor tower,  
For want of faiths (true fountain) we shall pine,  
Raise up this female couragde heart of mine,  
Strengthen my hand to reave this monster's head,  
Let me not taste deceitful follies wine,  
Nor be polluted with world's sinful bed:  
But constantly by faith fight in defence,  
Of feeble flesh, and drive thy enemies thence.   

SON. LXXXIIII.  
NOt that my faith doth faint a whit is cause,  
That I so instant am on thee to call,  
O God of life, but yielding to thy laws,  
Before thy sight, my soul these tears lets fall:  
Which in thy bottle kept I know are all,  
And quench the fury of thy burning ire,  
Which sin inflame, and qualify it shall  
The quarrel which hath set thy wrath on fire,  
If fervently the child due food desire  
Of father, he will not give him a stone,  
If of the wicked, justice man require  
Importunely, some justice will be shown:  
More righteous judge and father thou to me,  
Art Lord indeed, and far more kind wilt be.   

SON. LXXXV.  
THe many trials Lord that I have found,  
Since out of Egypt darkness I am brought,  
Might witness well how in thee still abound,  
power, mercy, truth, whereby thy works are wrought.  
But foul despair against my faith hath fought,  
Amidst the wilderness wherein I stay,  
And daintier food my fond affections sought,  
Then Manna, which thou sent'st me every day,  
The desert Zyn, doth fountain pure denay,  
Of grace, wherewith to quench my fainting ghost,  
Eternal death expects my soul as pray,  
And lust assaults me with a hideous host.  
Stretch forth hand Lord, smite thou my heart of stone  
With rod of true repentance, grief and moan.   

SON. LXIII.  
THou hast o Lord of mercy, me enriched  
With flocks of favour, and of graces great,  
Since I in bethel first the pillar pitched,  
Of praises to thy name and mercy's seat,  
Yet fleshly Esawes foul affections threat,  
A ruin to the fruit faith forth should bring,  
With pleasing humours him for to entreat,  
I fear it be to soul a dangerous thing:  
Shield me Lord under thy protecting wing  
Of mercy, which may save from Satan's rage,  
My heart and voice shall still thy praises sing,  
If thou the malice of my foes assuage;  
In Sychem shall my heart an altar rear,  
The mighty God to love, to serve, to fear.   

SON. LXXXVII.  
THe talon which thou pleasedst Lord to give,  
To me thy servant that I should bestow,  
Whilst in thy service on the earth I live,  
My diligent increase thereof to show,  
I have abused Lord (too long) I know,  
And fear thy coming to be nigh at hand,  
I see for breach of duty what I own,  
And of thy judgements do in terror stand:  
Thy grace hath left me in a foreign land,  
Where unexpert of virtue I do stray,  
I shall be thrown to Satan's thralfull band,  
Void of thy heavenly joy and bliss for aye,  
Unless thou help, for thou dost use to give,  
Grace unto grace, and faith from faithless drive.   

SON. LXXXVIII.  
SInce that it pleaseth thee thyself to show,  
A just revenger Lord of Heath'nish sin,  
And bring the pride of bold Philistines low,  
Who thee defame, when holy Ark they win;  
Now that to fetch it home I do begin,  
And in the temple of my heart to place,  
Grant so I may thy secrets see therein,  
That plagues, for my presumption do not chase  
It so from me, as they that fled the face  
Of glory thine, which therein did appear:  
Let faith and love draw home by trusty trace,  
The constant cart, whose carriage is so dear;  
And let me order so this holy work,  
That dregs of sin not in my deeds may lurk.   

SON. LXXXIX.  
IN famine great of grace, and comfortless,  
Thy servant Lord doth in Samaria dwell,  
For Lord fierce Aram doth with sin oppress  
The city where my soul to harbour fell:  
I want the strength his armies to repel,  
Of lust and of affections most unclean,  
My mind whose love doth motherlike excel,  
Her children (thoughts of mendment) sees so lean,  
That forced by famine, she can find no mean  
To feed them long, her faith so poor is grown,  
That native pity now secluding clean,  
Her greedy nature doth devour her own.  
Believe in time this siege, Lord cause a fear  
Of thee, this camp of cruel sin to rear.   

SON. XC.  
ON sweet and savoury bread of wholesome kind,  
Which in thy word thou offerest store to me,  
To feed upon the flesh doth loathing find,  
And leaves, to lean (o Lord) alone on thee:  
The leaven of the pharisees will be  
The surfeit of my soul, and death in fine,  
Which coveting to taste forbidden tree,  
To carnal rules and reasons doth incline:  
So lavishly my lusts do taste the wine,  
Which sourest grapes of sin fills in my cup,  
That lo my teeth now set on edge, I pine,  
Not able wholesome food to swallow up,  
Unless thou mend my taste, and heart dost frame,  
To love thy laws, and praise thy holy name.   

SON. XCI.  
Out of thy flock o Lord through my defect,  
A silly sheep myself (behold) am lost,  
To seek me forth in time do not neglect,  
Since I so precious price to thee have cost.  
By many bypaths Lord my feet have crossed,  
And cannot find the way unto thy fold,  
Through many storms of deep despair thus tossed,  
To crave thy aid at last I now am bold:  
If thou of silly groat that count dost hold,  
That thou dost search the house to find the same,  
No doubt my soul to sin by nature sold,  
May mercy find, by calling on thy name:  
The Saints in heaven convertids gain rejoice,  
On earth thy praise is song, in heart and voice.   

SON. XCII.  
BEhold amidst world's desert all alone,  
Seduced by the frailty of the spirit,  
Accompanied with fleshly comfort none,  
My soul with sin compelled is to fight  
Where suddenly alas before my sight,  
I Satan see, me ready to assail,  
By two his servants which are most of might,  
Presumption and despair, which seldom fail,  
The best perfections of man's strength to quail,  
By pride, or want of faith, or covetise,  
By lust, or gluttony, or feigned vail  
Of virtue, which doth mamy sins disguise:  
But chase him Lord away by written word,  
Which is more sharp than his two edged sword.   

SON. XCIII.  
THe dream which thou to Pharo didst reveal,  
Thou in myself hast made me see in deed,  
The state (alas) of man's weak common weal,  
Whereas affections of all sorts do feed;  
The fruitful soil of grace some whiles did breed,  
Full fair effects in truth of heavenly kind,  
But many barren thoughts alas succeed,  
And threaten famine to a virtuous mind.  
Store of such years as yet I fear behind,  
Which Lord will starve the comfort of my faith,  
Unless thy mercy and thy wisdom find,  
A store house to lay up what scripture saith:  
In hope of which thy goodness, lo I live,  
Which of thy grace Lord do thou to me give.   

SON. XCIIII.  
THe seed which thou the husbandman hast sowed  
Within my soul (o Lord) by Prophet's hand,  
Hath taken root at last, by dew bestowed  
Form heavenly grace, which fructifies my land:  
But lo I saw the world's deceit to stand  
In readiness to mingle tars therein,  
Whilst sleeping, me in vanities he found,  
He made my fruits to overflow with sin:  
But ere thy harvest to approach begin,  
Vouchsafe to weed these frailties so away,  
That when thy corn is to be gathered in,  
I may be clean, and in thy garner stay.  
Burn Lord with chastisement my fleshly lust,  
And cleanse my life by faith both pure and just.   

SON. XCV.  
WHat strength hath man? wherein may he repose  
A power to stay him in a virtuous way?  
To love thy flock thou Lord my soul hast chose,  
Whom to obey my vows and words did say:  
But in my power alas there is no stay,  
For light temptations made me clean forget  
My duty to my Lord, and to denay  
Him who thus long I have too lightly set:  
But now my heart with tears my cheeks doth wet,  
In sorrow of my so inconstant faith,  
Repentance hath my sin before me set,  
And conscience now my error duly way'th:  
Grant that thy word crow thrice & thrice to me,  
And warn me of my duty unto thee.   

SON. XCVI.  
THe malice of this monster ancient foe  
Of man, and of the Church which thou didst plant,  
Even Satan Herod-like about doth go,  
To make my fruits of faith to grow more scant,  
Whilst yet with weakness feeble youth doth pant,  
And wanteth grace to strengthen their estate,  
The motions of the mind doth strait recant,  
To see soul's safety which sin feign would hate;  
The counsels of affections do debate,  
And do conclude to murder virtues breed:  
Lust, pride and envy, open wide the gate,  
To furious flesh, that doth the wicked deed.  
My soul (their mother) mourns o Lord their end,  
My future fruits of grace do thou defend.   

SON. XCVII.  
SO foolish Lord have my affections been,  
So careless of the blessing thou dost give,  
So prone my nature unto every sin,  
So thankless of thy grace by which I live,  
That violently thy love away I drive,  
And sell the patrimony to ensue,  
I carry water in an open siue,  
And change for lentil pottage birthright due.  
Too late (alas) my folly I do rue,  
Who worlds delight preferred have so long,  
Rejecting heavenly knowledge treasure true,  
Unto my soul imposing open wrong,  
Yet not so late o Lord I pardon crave,  
But yet one blessing thou for me wilt have.   

SON. XCVIII.  
A Sinful Syrian Lord my father was,  
Exiled from Paradise by just desert,  
I wandered into Egypt, there alas  
To find in world some food to please my heart:  
Where servile bondage unto sin and smart,  
I suffered so long through Satan's rage,  
That heavenly aid I craved thence to departed,  
Which only able was my grief t' assuage:  
From silly servant and an abject page,  
Thou brought'st me forth to knowledge of thy truth  
(The blessed land) and show'dst me on a stage,  
A pattern how to guide my wandering youth,  
Such fruits therefore as faithful soil doth yield,  
I offer here first crop of blessed field.   

SON. XCIX.  
I See (alas) proud Satan hath too long  
Defrauded thee, o Lord, of that is thine,  
And love of world hath drawn me unto wrong,  
Whose heart thy offerings to bestow repine:  
My outward knees unto thee do incline,  
My tongue doth promise present of my store,  
I say these gracious gifts are none of mine,  
But will them all thy Altar lay before;  
But vanities doth press me evermore,  
And want of faith to leave some part behind,  
Although I see death ready at the door,  
My hollow heart and lewd deceit to find:  
Grant that I may my soul, my power, my will,  
Present o Lord to serve thee only still.   

SON. C.  
SInce thou by grace out of wild Olive stock,  
Hast pleased me Lord within thy Church to plant,  
And reckon me as of thy proper flock,  
Who else all pleasant fruit by nature went,  
Vouchsafe my thankful fruits be not so scant,  
As cause thee to reject me back again,  
Of former bounty Lord do not recant,  
But let me in thy garden still remain:  
By mercy not by merit I attain,  
This blessing promised so long before,  
Let not this gift of thine return in vain,  
But let thy goodness multiply the more:  
Make sweet the fruits which bitter are by kind,  
Increase thy grace in body and in mind.   

CONCLUSION.  
Mourn thou no more my soul, thy plaint is heard,  
The bill is canceled of the debt it owes,  
The vail is rend, which thee before debarred,  
And Christ his righteousness on thee bestows;  
Thus comfort to the patiented always grows,  
If they attend the time God hath assigned,  
Our strength to bear, our maker best he knows,  
And at a need is ready for to find,  
Our Saviour is so merciful and kind,  
Unto ourselves he will not leave us long,  
He casts our faults through love his back behind,  
And turns our plaints into more pleasant song.  
And when we are even at the gates of hell,  
His glory, mercy, power, doth most excel.    

THE SECOND PART OF CHRISTIAN Passion's, Containing a hundred Sonnets of Comfort, joy, and thanksgiving.  

PREFACE.  
SOme men do mourn for sudden joy they say,  
And some likewise in midst of sorrow sing,  
Such divers fruits do passion often bring,  
As reason cannot coarse of Nature stay,  
And happy sure he is (I not denay)  
That both these motions hath from heart contrite,  
When frailty of his flesh appears to sight,  
And mercy calling him back from decay.  
Who can behold the flesh and spirit fight,  
The doubtful issue and danger of the thing,  
The loss whereto our nature might us fling,  
And gain which grace doth give through saviour's might,  
And not delight, To glorify his name,  
And yet lament his proper native shame,   

SON. I.  
AS through a mist, or in a cloud a far,  
I see a glimpse of heavenly grace to shine,  
And to revive the fainting faith of mine,  
And spirits which with darkness shadowed are.  
The fleshly fog of sin did judgement bar,  
Of proper use, of power, of reason sound,  
(Which in first parents frankly did abound)  
And better part of nature's strength did mar;  
But since my eyes of grace a sight have found,  
Of that eternal light which doth incline,  
Fro out these fogs of fear I hope t'untwine,  
And force of fainting faith for to confound,  
And on a ground More firm will build my trust,  
And that in Christ whose promises are just.   

SON. II.  
Clenged are the clouds and darkness fled away,  
And now in triumph doth my Saviour ride,  
Sin, hell, nor death, dare not his sight abide,  
The world nor Satan can his progress stay:  
This piercing light of truth shall so bewray  
Each stratagem their practice doth devise  
Against my soul, that there shall not arise  
One cloud of care to darken this my day.  
But that my thoughts (like to the Pilate wise)  
Shall look about, lest that my heart should slide,  
And by this sun my course so constant guide,  
That all their slights shall not my soul disguise,  
Which now espies The malice they me own,  
Which long they clothed with shade of pleasant show.   

SON. III.  
WHen as my conscience layeth forth before  
My thoughts, the sins which daily I commit,  
I think myself an instrument unfit,  
To witness forth thy glory any more:  
But when I see that sin was first the door,  
By which death entered and such hold did take,  
That death did first our want apparent make;  
And want first cause that man did aid implore,  
That prayers first thy mercies do awake,  
That mercies do renew our dulled wit,  
That joyed heart should not unthankful sit,  
And thanks to thee doth fleshly glory shake,  
It strait doth slake The fear which bade me stay,  
And bids me still proceed to praise and pray.   

SON. FOUR  
SInce to so holy use I consecrate  
The silly talon Lord thou lentest to me,  
That it a trump unto thy praise might be,  
And witness of their woe that thou dost hate.  
Do thou o Lord forget the abject state  
Of flesh and blood, base mettle of my frame,  
And since that thou hast sanctified the same,  
Vouchsafe thy grace my weakness may abate:  
Thou that my former wandering will didst tame,  
And me prepare in mind to honour thee,  
Canst give me gifts the which thereto agree,  
How ere my proper power be weak and lame,  
So shall thy name Be precious in my sight  
And in thy praise shall be my whole delight.   

SON. V  
WOuld God I were as ready to confess,  
And yield thee praise sweet Saviour day by day,  
As to crave my wants I am forward ay,  
And fervently at need to thee to press,  
To beg of thee alone, thou wilt no less,  
Because thou only able art to give,  
And with each needful thing by which we live,  
Thou promisest our prayers thou wilt bless;  
But we with use of them should not so stay,  
And only seek to thee when need doth drive,  
(Whose blessings running through an open siue,  
No praise for recompense unto thee pay)  
But when we pray, We should thee laud also:  
Our thankful hearts with bounty thine should go.   

SON. VI  
I Have begun o Lord to run the race,  
Where flesh and blood against the world must fight,  
On heavenly kingdom gazing with my sight,  
Where is appointed scope of resting place:  
Winged with the will of zeal of heavenly grace,  
I do endeavour always to proceed,  
In constant course unto the ark indeed,  
Where in thy mercies I behold thy face,  
A fervent faith it doth my courage feed,  
And make my heavy limbs become more light,  
When in thy son I see thy glory bright,  
The pledge unto my soul that hope shall speed,  
This blessed seed Thou hast Lord sown in me,  
And all the fruits shall to thee offered be.   

SON. VII.  
WHere shall I find fit words or proper phrase,  
Wherewith to witness all the love I own?  
Whose grateful mind in thankfulness doth grow,  
And to the world thy worthiness would blaze:  
Vnfrutefully the greater ●ort do gaze,  
Upon thy works and blessings they receive,  
And carelessly thy honour they bereave,  
And suffer chance or wit thy same to raze,  
Whilst unacknowledged thy love they leave,  
Forgetting all the gifts thou dost bestow,  
Whose blinded nature so doth overflow,  
That most unkind to thee, themselves they show.  
But since I know By grace thy blessing great,  
My pen thy praises always shall repeat.   

SON. VIII.  
THe more I seek to dedicate my power,  
In celebrating of thy honour great,  
(Whose throne is fixed in thy mercy's seat)  
The more my duty groweth every hour,  
Some times with eagle's flight aloft I tower,  
And seem to see the glory of thy sun,  
But ere my willing wings have scarce begun  
To mount, they droop with clog of heavy shower:  
Upon the hill of truth I footing won,  
By faith which laboureth with fervent heat,  
Of worthy praises thine for to entreat,  
But ere I have begun my work is done,  
So far I run In seeking to begin,  
I cannot write, such maze my muse is in.   

SON. IX.  
AS fareth with the man the which hath been.  
I perilll but of late to have been drowned,  
Though afterward he do recover ground,  
Knows not at first, the safety he is in:  
So when I think upon the floods of sin,  
Wherein I was near drenched over head,  
What time all hope of comfort clean was fled,  
And I into despair to sink begin.  
My fainting faith with fear even well nigh dead,  
My mind amazed it doth so confound,  
That though thy mercies freely do abound,  
In port of peace I am not free from dread,  
But being led From out the perils sight,  
I shall enjoy more pleasure and delight.   

SON. X.  
SInce thou o Lord hast given to me at last,  
The victory against the deadly foe,  
Who like a Lion roaring still doth go,  
My soul (poor Lot my kinsman dear) to waste  
Since grace at length his pride hath now defaced,  
And by the hand of faith he is subdued,  
And that my strength by thee is so renewed,  
That his affections almost are displaced.  
Since thy high Priest with present me pursued  
Of bread and wine, the which he did bestow,  
And with the same the blessing gave also,  
Whence life, whence liberty, whence health insude,  
I have endued▪ As proper unto thee,  
Thy Church, with tithe of faith thou gav'st to me.   

SON. XI.  
IF he to whom his Lord did but remit  
A silly debt was thankful to him found,  
And that the more the sins forgiven abound,  
The more he loves that pardoned is of it,  
Then sure it seems it were good reason fit  
That I whose soul was sold to death and hell,  
Whose sins in multitude did so excel,  
With idle brain should not ingrateful sit:  
But as the flowing favours daily swell,  
So should my voice thy praises ever sound;  
And since thou hast powered oil into my wound,  
I should not spare thy mercies forth to tell:  
And (so as well as thou shalt give me grace)  
I will thee laud, each season, time and place.   

SON. XII.  
NOw that I have some safety Lord attained,  
Fro out the labyrinth wherein I was,  
Since grace as guide therein to me did pass,  
And love was line which me my issue gained;  
Since that my wandering steps faith hath refraind,  
And that thy word, was Sibyl's branch to me,  
Through hell and death away to let me see,  
To Elysian fields where bliss for aye remained,  
I must not Lord so much unthankful be,  
To break the vows which once I made alas,  
But I will show thy mercies in a glass,  
That by my words men may acknowledge thee,  
The only he Hath any power to save,  
And raised my soul fro out the very grave.   

SON. XIII.  
I Shame to see how large my promise are,  
How slow my deeds that should perform the fame,  
I know the constant meaning whence they came,  
But will and power are fallen at strife and jar,  
What soul gins to do, doth body mar,  
What love would build, distrust would overthrow,  
A plenteous offering, zeal doth bid bestow,  
But fainting faith likes not to set it far;  
My will at least his good intent shall show,  
Which thou o Lord cause unto better frame,  
A free will offering Lord thou wilt not blame,  
Of such weak fruits as are on earth below,  
Which yet shall grow More fruitful by thy grace,  
And as they be, wilt in thy son embrace,   

SON. XIIII.  
THe end whereto we all created were,  
And in this world were placed to live and dwell,  
(If we with judgement do observe it well)  
Was nothing else but God to serve and fear,  
In which we badges of his glory bear,  
To yield him right the most our weakness may,  
Which (to our strength) we ought not him denay,  
Who out of earth to heaven this dust shall rear:  
Which when within myself I deeply way,  
I do condemn the dullness which befell  
To me, whose gifts in nothing do excel,  
By which I might his glory great display,  
On whom do stay, All things that being have,  
Who to each creature all things freely gave.   

SON. XV.  
AS is the treasure fruitless which is hid,  
And bliss no bliss a man doth not enjoy,  
(But rather is a mean to work annoy,  
To him that carefully preserve it did:)  
So often times the wisest sort have slid,  
Into like error, whilst they do conceal  
The gifts of grace, which God did them reveal,  
And hide the talon which is them forbid:  
As fruitless is it to the common weal,  
That men respectively become too coy,  
And triflingly their time away do toy,  
And without good to others let it steal,  
I therefore deal To world, and do impart  
These silly fruits, which grow on feeling heart.   

SON. XVI.  
THe pleasures of this new possessed land,  
Forepromised long since to children thine,  
Whereto I have arrived safe in fine,  
And to enjoy the same assured stand,  
To paint with praises I would take in hand,  
That so I might encourage many more,  
To follow forth the conquest where is store  
Of corn, of wine, and oil, for faithful band:  
Our jesus Christ himself is gone before,  
And shows the clusters of the healthful wine,  
Whereof who tastes, shall not with famine pine,  
Nor starve, when plenty is at City door:  
Ne need deplore The strength of Anaks race,  
For he the power of hell will clean deface.   

SON. XVII.  
BEtwixt two strong extremes my thoughts do fly,  
Twixt heat and cold, twixt height and depth below,  
And both of them from one desire do flow,  
The surest way to saving health to try,  
Faith bids me mount unto the heavens high,  
Upon the merits of my saviour dear,  
A guilty conscience bids me not come near,  
Lest in consuming jealousy I die;  
A heart contrite doth will me to appear,  
With works of righteousness, true faith which show  
Faith says, that god my strength & power doth know,  
And that I cannot find salvation here,  
But bids me cheer My soul, & nothing fear,  
Love in his son will make him me forbear.   

SON. XVIII.  
FRom far I see the stars which guide the way,  
From East to West, to find my saviour out,  
I well might wander all the world about,  
To seek salvation and in one place stay:  
I shining truth did not his house bewray,  
Which in his word points forth his dwelling place,  
By which directed, I will walk a pace,  
Whilst yet I do enjoy the light of day;  
And when I come before his blessed face,  
To offer up my presents will not doubt,  
Although their baseness all the world should flout,  
So that my faith I may him once embrace,  
Which giveth grace And makes accepted well,  
Mean works, as much as those which more excel.   

SON. XIX.  
NOw will I dance o Lord before the train,  
Of those which following thee seek home to draw  
Thy holy Ark, the treasure of thy law,  
That it with us may pledge of peace remain,  
I care not though the world my deed disdain,  
And think it not beseeming thing for me,  
In such a work an instrument to be,  
Whose years they deem more fit for other vain:  
For so I Lord thy saving heath may see,  
And scape the harm of cruel Satan's paw,  
Though all the scorners of the world me saw,  
Yet would I not ashamed be of thee,  
For being free, Of holy promised land,  
I care not how my state on earth do stand.   

SON. XX.  
NO recompense o Lord is fit for thee,  
If duly thy desert we do regard,  
Ne hast thou want or need of man's reward,  
At whose command all creatures ready be:  
Yet if our thankful minds thy goodness see,  
Confessing whence to us these blessings flow,  
And in the use of them obedience show,  
Although alas it be in mean degree,  
Thou yet dost frame thy love to ours below,  
And as thou findest the givers heart prepared,  
(Who to his power his present hath spared)  
So dost thou cansell debt which he did owe,  
And dost bestow More graces than we crave,  
For which nought else but thanks thou lokst to have.   

SON. XXI.  
HOw precious are the prayers of thy Saints,  
Which able were thy threatened wrath to stay,  
And make the sun return in pride of day,  
When as josias heart for fear it faints,  
Thy favour unto Abram us aquaints,  
Of how great force repentant heart is found,  
When (having vowed vile Sodom to confound)  
To stay at servants suit thy wrath thou daints;  
By prayer man hath power even death to wound,  
By prayer he may move amount away,  
A faithful fervent prayer finds no nay,  
If that the thing we crave be pure and sound,  
Yea God hath bound Himself by them to man,  
Whose worthy praise no tongue well utter can.   

SON. XXII.  
THanks will I always study Lord to pay,  
To thee, the giver of all good and grace,  
And thankfully thy mercies will embrace,  
And witness forth thy works from day to day,  
My heart, my mouth, my pen they never stay,  
To take occasion freshly to renew,  
The memory of praises to thee due,  
Lest nature's weakness let them pass away  
My frailty (in this point) indeed I rue,  
Who till I see new blessings in the place,  
Forget the favours late before my face,  
And mercies thine, from which such bounty grew,  
For it is true So dull our senses are,  
That oft thy blessings do our judgements mar.   

SON. XXIII.  
WHere so I cast about my wandering eye,  
By chance or choice, by hap, or else by will,  
Before my sight some object is there still,  
Wherein thy power and love I do espy;  
In view whereof, if I my thoughts do try,  
To raise my heart to joy, I matter find,  
And unto thee my love so firm to bind,  
That tongue nor pen should never idle lie;  
Whose grace unto thy creatures is so kind,  
As patrons of the same the world doth fill,  
Who mad'st not only, but dost still instill  
Some feeling of the same unto the mind,  
Which is not blind, Or too much obstinate,  
Which later nature chief thou dost hate.   

SON. XXIIII.  
WHilst I do study fitly to begin,  
To utter forth some part of my intent,  
Which to thy praise with zeal and love is bend,  
For freeing me from due reward of sin,  
I find a labyrinth that I am in,  
Of many merits which do me enclose,  
Which as this holy motion in me rose,  
Of diverse subjects for to treat do win,  
Among the rest my heart hath chief chose,  
To give thee thanks for comfort to me sent,  
In staying me the wandering course I went,  
And feeling faith, with knowledge where it grows,  
And though I lose Therewith the world's delight,  
Yet will I joy in hope of heavenly sight.   

SON. XXV.  
SInce thou hast Lord vouchsafed to send me aid,  
By holy spirit thine in time of need,  
(As Philip to the Eunuch came indeed)  
Which in my wandering journey me hath stayed;  
Since he hath taught me what thy Prophets said,  
And what humility was in thy Son,  
(Whose patience like a lamb hath freedom won,  
Unto my soul, for which he ransom paid)  
I see no earthly things should stay undone,  
The duties which required of me I reed;  
By faith upon thy promises I feed,  
And to thy Sacraments for strength I run,  
And thus begun, I will continue still,  
To learn thy laws, and to obey thy will.   

SON. XXVI.  
HOw can I limit well my tongue or pen,  
Within what bounds may I myself enclose,  
Who such a theme to write upon have chose,  
Whereon the more I muse, more growth it then,  
It fares with me herein, even right as when  
A hasty mind forgetteth what to speak,  
When stammering words the perfect sense do break,  
And makes us not be understood of men:  
Such worthy matter in my mind there grows,  
So plentiful, and I of skill so weak,  
So pleasing to me, and so proper ●ake,  
That in the choice of them I judgement lose,  
And even as those Want matter silent be,  
So plenty of thy praise confoundeth me.   

SON XXVII.  
NOw that thy mercies do so much abound,  
As thou vouchsafest Lord with me to dwell,  
And glorious Ark of hope which doth excel,  
Drawn home by hungry faith my heart hath found,  
Since power thereof, did sinful Dagon wound,  
And yet disdaineth not my humble state,  
I freely open Lord, my lowly gate  
Of lips and tongue, which may thy praises sound,  
Thy blessings seem to flow to me of late,  
Since in my soul thy word I did embrace,  
My zeal refreshed is with heavenly grace,  
My comfort, wealth that hell cannot rebate,  
In such a rate Thy favour do I find,  
As binds me love a father found so kind.   

SON. XXVIII.  
WHat should I render thee my Saviour dear,  
For all the gifts thou dost on me bestow?  
Whose gracious measure so doth overflow,  
As power of recompense cannot appear,  
I do embrace thy gifts with joyful cheer,  
And to thy altar speedily do run,  
To follow forth thy praise (but new begun)  
Till all thy people may thy mercies hear:  
Thy glorious image shineth in thy Son,  
Thy love to man did his obedience show,  
His love and mercy unto man hath won  
The gifts of grace, whence faith and comfort grow,  
Where through we know That we are thy elect,  
And these our feeble fruits wilt not reject.   

SON. XXIX.  
THe powerful pen the which records thy praise,  
O Lord of life, hath many volumes made,  
Thy wondrous works each leaf doth overlade,  
Which aye increase as growing are my days,  
Unsearchable indeed are all thy ways,  
In multitude they number do exceed,  
In glory they do admiration breed,  
Their goodness power of recompense denayes.  
The hungry thou with plenteous hand dost feed,  
Thy favour to thy creatures doth not fade.  
The more in view of all thy works I wade,  
The more I find my sense confound indeed,  
But yet in steed Of Echo to thy fame,  
I will give thanks and laud unto thy name.   

SON. XXX.  
THis stately stage wherein we players stand,  
To represent the part to us assigned,  
Was built by God, that he might pleasure find,  
In beauty of the works of his own hand,  
All creatures of the air, the sea and land,  
Are players at his appointment of some thing,  
Which to the world a proper use may bring,  
And may not break assigned bounds or band:  
Some do in joy still forth his praises sing,  
Some mourn & make their moan with heavy mind,  
Some show the fruits of nature weak and blind,  
Some show how grace base sin away doth fling,  
God (like a King) Beholds, Christ doth attire  
The players with the shape, their states require.   

SON. XXXI.  
WHo so beholds with constant fixed eye,  
The favour and perfection of my choice,  
He cannot choose but must in heart rejoice,  
That mortal sight may heavenly bliss espy,  
All earthly beauty he will strait defy,  
As thing too base to occupy his brain,  
Whose fading pleasures so are paid with pain,  
That they true taste of pleasure do deny:  
But who so can this perfect sight attain,  
Cannot contain, but yield with cheerful voice,  
An Echo to the Angels heavenly noise,  
Who to his praise do singing still remain:  
They then are vain Who fix their sight so low,  
That such a glorious God they will not know.   

SON. XXXII.  
O Heavenly beauty of love the fountain true,  
Whose shining beams do penetrate my soul,  
With such a zeal as former thoughts control,  
And draws heart, power, and will thee to ensue,  
Thou makest my fainting sight for to renew,  
And dazzling eyes new strength thus to attain,  
To whom alone perfection fair is due,  
Thou makest earth's beauteous shadow seem but vain,  
Thy works of glory, and of power remain,  
Engraven in thankful hearts which them enroll;  
Thy love and mercy made thee pay the toll,  
Which to our dying souls true life did gain,  
Thy love doth wain, My thoughts from base love,  
And makest my heart and mind to soar above.   

SON. XXXIII.  
IF beauty be as men on earth suppose,  
The comely shape and colours which agree,  
In true proportion to the thing we see,  
Which grace and favour both do never lose;  
If white and red be borrowed from the Rose,  
If bright and shining to the sun compared,  
If high and strait to goodliness w'award,  
And beauty have such base descriptions chose,  
Then let the wise this beauty true regard,  
Where all perfections in one subject be,  
Surpassing fruit of the forbidden tree,  
Which (but to taste) man suffered deaths reward,  
Which is prepared, And offered to our sight,  
In Christ to love and feed us day and night.   

SON. XXXIIII.  
HOw may this be, that men of searching mind,  
Whose curious eyes in beauty do delight,  
(The pleasing object of their fancy's sight)  
In outward shape and colour, comfort find:  
And yet the better beauty leave behind,  
Unsought, or unregarded of at all,  
Compared to which, none can it beauty call,  
Unless a buzzard whom affections blind,  
This earthly form of flesh it is so small  
Of worth to charm the sense of noble sprite,  
As is a star before fair Phoebus' bright,  
Whose glory doth their borrowed beauti appall:  
Thus wise men fall, Whom camall eyes do guide,  
Whose judgement may not virtues sight abide.   

SON. XXXV.  
O Heavenly love, with God thou dwellest for aye,  
Thou passest faith and hope in dignity,  
Thou keep'st the law, thy feet step not awry,  
In all men's danger, thou the surest stay;  
To our request, thou never sayest nay,  
Ne wrath, ne envy, move thee ere a whit:  
Thou multitude of sins in man dost quit,  
Thou law and Gospel both dost over sway:  
Thou dost with God aloft in heavens sit,  
With God in counsel thou art always by,  
Thou causest Christ man's weakness to supply,  
And makest us receive the fruit of it,  
And every whit Of goodness that we have,  
Love made him send, who love therefore doth crave.   

SON. XXXVI.  
THe shining face of my fair Phoebus dear,  
Whose glory doth eclipse each other light,  
Presents himself unto world's open sight,  
Their blinded eyes with joyful view to cheer:  
But sluggish so the greater sort appear,  
That (sleeping in self-love and mind secure)  
The clear aspect of truth they not endure,  
Nor of their blindness willingly would hear;  
But so my senses do his beauty allure,  
To gaze upon his lovely favour bright,  
That therein only have I may delight,  
Where is all happiness, I do assure,  
He doth procure A plentiful increase,  
Unto my soul, of perfect love and peace.   

SON. XXXVII.  
AVaunt base thoughts, encumber me no more,  
By laying forth these earthly wants of mine,  
As though thou wouldst persuade me to repine,  
Because of wealth I have not needless store:  
If thou didst know thy nakedness before,  
He clothed thy soul, and fed thy fainting mind,  
(With righteousness and faith in Saviour kind)  
Thou wouldst that former state much more deplore;  
And then confess, the comfort thou dost find,  
By peace of conscience, in this flesh of thine,  
Is greatest riches truly to define,  
(So that contentment be not left behind)  
These gifts me bind▪ To praise his holy name,  
And place chief wealth in knowledge of the same.   

SON. XXXVIII.  
I Will not fear with fervency of zeal,  
To follow forth this fair affect of mine,  
(To love of thee which doth my soul incline)  
O Saviour dear, who sure my grief wilt heal:  
Unto thy proffered kindness I appeal,  
Who of thyself didst call me unto thee,  
And promisedst I should thy darling be,  
Made free within thy Church and common weal,  
Disparagement there is not now in me,  
Ne shall distrust forbid me to be thine;  
But faith shall fly aloft to thee in fine,  
Where all thy treasures safely I may see,  
And happy he Bestows his love so well,  
Whose hope is paid with pleasures that excel.   

SON. XXXIX.  
Love than I will, and love thee Lord alone,  
For fellowship in love there may not be,  
Love for thy love (o Lord) shall be thy ●ee,  
For other recompense thou cravest none;  
My vows and deeds they shall be always one,  
All dedicated to adorn thy name;  
My heart, my soul, my strength shall do the same;  
Thy love shall be my faiths true corner stone;  
The love of thee shall my affections frame,  
To follow that may pleasing be to thee,  
My eyes no beauty but in thee shall see,  
And thy regard my wandering will shall tame,  
Yea I will blame, And scorn each other thing,  
Save what shall me unto thy favour bring.   

SON. XL.  
Feign would I praise thee Lord with such a zeal,  
And fervency, as might my love express;  
Feign would my love yield unto thee no less  
Due praise, than thou didst love to me reveal;  
But wanting power thereto, I yet appeal  
To that thy goodness, which thee first did move,  
In fragile flesh of mine the strength to prove,  
Whose weakness thou by heavenvly power didst heal:  
Man's wit in words comes short in this behove,  
To recompense (nay only to confess)  
The many ways thou dost our bodies bless,  
Much more our souls, which freely thou didst love,  
Thy trusty dove, Thy holy sprite of grace,  
Makes yet our weakness stand before thy face.   

SON. XLI.  
O Perfect Sun, whereof this shadow is  
A slender light, though it some beauty show,  
On whom thy influence thou dost bestow;  
Whose constant course still shines in endless bliss:  
To scan thy glory, wit of man doth miss;  
How far thy mercy's beams abroad extend,  
Tongue cannot speak, nor wit can comprehend,  
And human frailty is bewrayed in this;  
The fire, air, water, earth they wholly bend,  
The host of heaven, and creatures below,  
To pay their duty unto thee they own,  
Which didst their being and their virtue send,  
And I intent With them (in what I may)  
To witness forth thy laud and praise for aye.   

SON. XLII.  
WHat present should I bring of worthy prize,  
To witness well the love to thee I own,  
I nothing have but what thou didst bestow,  
Ne likest thou the toys of man's devise;  
I would not spare my power in any wise,  
No treasure seems to me for thee too dear:  
The pleasures of the world the which are here,  
Too base they are, how ere wit them disguise:  
To yield thee faith, it doth the best appear,  
But mine is very weak (alas) I know,  
To yield thee praise, doth make a decent show;  
But to thy merit neither doth come near,  
With garment clear, Yet clothed of righteous son,  
Myself to offer unto thee, I run.   

SON XLIII.  
WHo so beholds the works (o Lord) of thine,  
The stretched heavens, the seat where thou dost dwell  
The earth thy footstool, which dares not rebel,  
Which all unto thy will do still incline,  
The Sun and Moon by day and night which shine,  
The changing floods, the firm and fruitful land,  
The Planets which do firm for ever stand,  
All which 'gainst thy behest dare not repine:  
The host of Angels in thy heavenly band,  
Th'infernal fiends with Lucifar which fell,  
The fish, the foul, the beast agreeing well,  
And all obedient to thy heavenly hand,  
May understand, Thy glory, love, and power,  
Without whose help, man could not live an hour.   

SON. XLIIII.  
AS doth the Moon by daily change of hue,  
By growing, or decreasing, beauty show,  
The influence, the greater lights bestow,  
Whose absence, or whose presence, her renew:  
So must all flesh confess, and think most true,  
The faith or fear they have for to proceed,  
From heavenly grace, which heavenvly gifts doth feed,  
Without whose face, blind darkness doth ensue;  
Man's proper power is so obscured indeed,  
With shades which rise from earthly thoughts below,  
That nothing but blind ignorance would grow,  
Unless this sun did shining comfort breed,  
Which serves in steed Of fire unto the same,  
From whence this light of faith receives his flame.   

SON. XLV.  
IF Saba Queen, a journey took in hand,  
From South to North, wise Solomon to hear;  
If human wisdom was to her so dear,  
That she did visit thus his holy land,  
Then do I muse why men do idle stand,  
In pride of youth, when wit and means abound,  
Their tender brains to feed with wisdom sound,  
Far passing that this Queen for travel found.  
This error is the scar of Adam's wound,  
Who sought his knowledge not in fountain clear,  
To whom forbidden skill did best appear,  
Neglecting graces him enclosing round,  
But on the sound And written word I build,  
Not Solomon such Oracles could yield.   

SON. XLVI.  
HOw fond a thing it is which men do use,  
To beat their brains, and so torment their heart,  
In compassing the thing which breeds their smart,  
And do not know what is the thing they choose;  
They childishly the name of love abuse,  
And would define the nature of the same,  
By passions which belong to hatreds name,  
Wherein to pine with pleasure they do choose.  
Who ever saw that figs on thorne-tree came,  
Or thistles roses bear by any art?  
With pain, with grief, with shame, with loss impart  
Their passions, which they for their love do frame,  
With judgement lame; Love is a heavenly thing,  
Where being placed, it perfect love doth bring.   

SON. XLVII.  
LEt earthly things in earth their love repose,  
For flesh and blood on faith they cannot feed,  
It is a fruit indeed of heavenly seed,  
Which who disgesteth well life cannot lose;  
The soul fro out of other matter grows,  
And unto other matter turns again,  
Immortally to live in joy or pain,  
As grace to sundry uses it hath chose.  
Then is it time my thoughts at length to wain,  
From laying up my treasure for my need,  
Where moths and canker do so common breed,  
As in the world whose wealth is merely vain,  
If I attain, But faith laid up in store,  
In Christ my Savious, I desire no more.   

SON. XLVIII.  
Fie fainting faith dissuade me not so much,  
From following of my lovely heavenly choice,  
To think on whom, I cannot but rejoice,  
Whose name or memory my heart doth touch,  
What travel ere befall, I will not grudge,  
Through fire and water I will him pursue,  
Whose sight my fainting soul doth strait renew,  
His love and mercy both to me are such:  
If I should die for him it were but due,  
By him I live, and follow will his voice,  
Regarding lightly fame or common noise,  
Which threaten pain and travel to ensue,  
There are but few That pass the narrow way,  
But crown of honour doth their travel pay.   

SON. XLIX.  
I Find my heart is bend for to amend,  
And follow thee, forsaking wicked way,  
From wickedness my footsteps for to stay,  
And to thy will my works henceforth to bend:  
But yet the cause which makes me this intent,  
I find is rather fear, then love of right.  
Yet free-will offerings do thee more delight,  
And to such works thou dost thy blessing send.  
It is not ill to set before my sight,  
Thy heavy plagues for sin from day to day;  
But I had rather forth thy favours lay,  
And for their love in quarrel thine to fight,  
Which if I might By fervent zeal attain,  
Then should I hope the victory to gain.   

SON. L.  
NO sooner love entirely me possessed,  
But see how jealousy doth me assail,  
She seeks with deep distrust my faith to quail,  
And to remove from conscience, quiet guest,  
She telleth me my Lord doth sin detest,  
And that my deeds they too unworthy are,  
That from his favour they will me debar,  
Whose love is fixed only on the best:  
Fear had begun to work in me so far,  
That to amaze my mind it could not fail,  
Till to my love my state I did bewail,  
Who shining sweetly like the morning star,  
Did stay their jar, And bid my soul to rest  
In Christ, by whom I surely shall be blest.   

SON. LI.  
HE is unworthy to receive a gift  
From any man, that him mistrusts before;  
I will not aught of thee Lord doubt therefore,  
Although no reason can my hope up lift,  
I know in deed it is sly Satan's drift,  
To lay before me this my vile estate,  
Which (being sinful) thou of force must hate,  
And I rejected be without all shift,  
But when I with myself thy works debate,  
Which have examples of thy mercy's store,  
His reasons are of force with me no more,  
Because that faith sets open wide the gate,  
To me of late, Which leads to treasure thine,  
Where (in thy son) thou dost in mercy shine.   

SON. LII.  
Feign would I follow thee through sea and land,  
My lovely Saviour whom far off I see,  
Zeal makes my mind with speed to haste to thee,  
But native weakness makes me doubtful stand:  
If to my aid thou gav'st not forth thy hand,  
And by thy word incourdgdst me to row,  
I should so shun afflictions which do flow,  
That fear should bend my faith like feeble wand;  
But by thy offered grace now strong I grow,  
And through the troubles of the world will be  
Bold to proceed, and faith shall secure me,  
To witness forth the thankfulness jowe;  
Thou dost bestow On me both power & will,  
And with them both, I will thee honour still.   

SON. LIII.  
AS do the stars amidst the firmament,  
With borrowed light bear record unto thee,  
(O Lord of might) in which we men do see,  
The image of thy power to them but lent,  
So when our weak endeavours Lord are bend,  
To publish forth thy praises, which excel;  
These silly sparks of light which in us dwell,  
Do show thy grace which us this motion sent.  
Although therefore no speech or tongue can tell,  
How infinite thy glory ought to be,  
(Which passeth human sense by high degree,  
As wisest men to grant, they do compel)  
Yet thou lik'st well, We show herein our will,  
Which I have vowed unto thy service still.   

SON. liv.  
CAll me o Lord, for lo I do attend  
To follow thee where so thou dost direct,  
I know thou wilt not my intent reject,  
Who gladly would proceed where so thou send,  
I doubtful stand, which way my course to bend,  
Because I find such ignorance of skill,  
To follow forth according to my will,  
A fruitful course the which I did intend,  
As thou with forward zeal my mind didst fill,  
So show me Lord whereto I am select,  
And I shall carefully the same effect,  
And fervently thereto go forward still,  
Depend I will, Upon occasion fit,  
That faithfully I may accomplish it.   

SON. LV.  
LIke silly babes, such must thy servants be,  
In innocency and obedience still,  
Unto thy holy laws (o Lord) and will,  
From wrath, pride, malice, lust, and envy free:  
With Serpent's eyes of wisdom must they see,  
And stop their ears, which Satan would deceive,  
With charms of pleasure, which a scar do leave,  
And only lend obedient ear to thee:  
Yet with simplicity of dove receive  
The yoke of law, whose rule they must fulfil,  
And suffer patiently, the word to kill  
The force of sin, which would souls health bereave,  
Such thou wilt heave, And hold in heavenvly arm,  
And with protecting hand, defend from harm.   

SON. LVI.  
WHo so could like to Steu'n behold and see,  
The throne triumphant where our Saviour sits  
In Majesty aloft, as best him fits,  
A judge and Saviour to his Saints to be,  
Coëquall with his father in degree,  
Possessor of the place for us prepared:  
Who ready stands our weak works to reward,  
And from the fury of the world to free;  
He were but base, if ought he did regard  
This transitory honour, which so flits,  
Which to attain so much doth tire our wits,  
And yet so niggardly to man is shared,  
And afterward Doth leave a sting behind,  
Of care of conscience, and of grief of mind.   

SON. LVII.  
WHo seeketh not with all his power and might,  
To eternize unto himself his state?  
That chance or time may not his bliss rebate,  
Or death itself may not dissolve it quite?  
Thus some therefore for honour fiercely fight,  
And some for wealth do travel far and nigh,  
Some worldly wisdom with great study buy,  
To make them famous seem in vain world's sight:  
Which is the readiest way they do espy,  
To keep their name from death, which so they hate,  
Yea all suppose, posterity the gate,  
T'immortalize this flesh, whose flower must die:  
But all go wry, wealth, honour, wit have end,  
And children pass, faith only life doth lend.   

SON. LVIII.  
WHat wealth may be to this alone compared,  
To be coheir with Christ of father's love?  
To have our earthly thoughts so raised above,  
That world and worldly things we not regard?  
To see by faith a kingdom rich prepared  
For us, which shall eternally remain,  
(Made free from worldly cares and troubles vain)  
Which is for children his, a due reward?  
Who can discouragde be with earthly pain,  
Or tedious combats which the flesh doth prove?  
Since care of us our Partner Christ did move,  
To share our griefs, his joy for us to gain:  
Which thoughts should wain Our wills from base desire,  
And us encourage higher to aspire.   

SON. LIX.  
IF Paradise were such a pleasant soil,  
Where all things flourished first and prosper day,  
Wherein who lived, never could decay,  
Till sin by Satan's slight gave man the foil:  
Which blessings afterward did clean recoil,  
And left man naked in reproach and shame,  
To dust to turn again from whence he came,  
On barren earth to live with sweat and toil;  
Then is our state much better than that same,  
Our Paradise a place of bliss to stay;  
Our Saviour (Abraham's bosom) doth display,  
Wherein our souls shall rest most free from blame,  
Where he our name Hath writ in book of life,  
To be exempt from fear of care, or strife.   

SON. LX.  
WHat is felicity whereof men wright?  
Which to attain, our studies still are bend,  
Which to procure, such time & pain is spent,  
By endless travel therein day and night:  
Sure if it be nought else but firm delight,  
And that delight consist in peace of mind,  
Then here on earth this treasure none shall find,  
Whose pleasures quickly vanish out of sight:  
The earth doth change, as seas do rise with tide,  
And storms ensue the calm before that went:  
This happiness but for a time is lent,  
And paid oft times with penance more unkind  
By fortune blind. True bliss consists herein,  
To love the Lord, and to abandon sin.   

SON. LXI.  
HOw many privileges great and rare,  
Do we enjoy, that do thy name profess?  
Even many more by far (I do confess)  
Then we observe, or how to use be ware:  
To give thy only Son thou didst not spare,  
Us to redeem from deaths eternal wound;  
The sting of hell and sin he did confound,  
And way to heaven for us he did prepare.  
Yea so his mercies do to us abound,  
That all the worldly creatures more and less,  
Yea heavenly Angels do themselves address,  
To serve man's needful use are ready found:  
He doth propound, In Christ all these to man,  
And having him, no want annoy us can.   

SON. LXII.  
BY many gifts (o Lord) thou dost declare  
Thy mercies unto man, whom thou wilt save,  
The use of all the which in Christ we have,  
By hand of faith, that precious blessing rare,  
That doth his righteousness for us prepare,  
Our stubbornness with his obedience hide,  
His patience doth our gross impatience guide,  
His temperance with our intemperance share,  
His continence our frailty lets not slide:  
(For changing nature ours, his strength it gave)  
Our pride it hides, and hopes which faithless wave,  
And shades our heart with love, which still shall bide;  
Thus every tide, It ready is at hand,  
For our defence a buckler safe to stand.   

SON. LXIII.  
HOw should the quiet mind in peace and rest,  
Possessed of the thing it most desired,  
(A thing so precious, none durst have aspired  
To gain, unless the giver had him blest)  
How may it morn, how may she be oppressed,  
Who hath the bridegroom always in her sight:  
Who in her love doth take so great delight,  
As by his bounty hourly is expressed?  
The doleful darkness fitteth blinded night,  
The shining Sun hath clouds of care retired;  
With heavenly heat my heart it hath inspired,  
Since in thy sun I saw thy favour bright,  
The which did fight, As champion strong for me,  
From clouds of darkness and from sin to free.   

SON. LXIIII  
WHo so of perfect temprature is framed,  
Must needs delight in heavenly harmony:  
His senses so shall be renewed thereby,  
As savage beasts by Orpheus' harp were tamed;  
Young David's harp, saul's furious spirit shamed,  
And Dolfins did Aryons music hear.  
Such sympathy in all things doth appear,  
That never music was by wisdom blamed:  
But he that could conceive with judgement clear,  
The sweet records that heavenly motions cry,  
Their constant course that never swerves awry,  
But by discords, whose concord's after cheer,  
Would hold so dear, The mover of the same,  
That love of him should base affections tame.   

SON. LXV.  
GReat is thy power, and more than we conceive,  
Thy glory more than can discerned be;  
Man's greatest gift is this, that he may see,  
Or know, that virtue thine doth his bereave:  
His dazzling eyes each shadow doth deceive,  
His judgement builded on inconstant ground,  
His strength but weakness in itself is found,  
His glory, greater glory must receive  
From thee, in whom all glory doth abound:  
What majesty dare man compare with thee,  
To whom all creatures bow obedient knee?  
Whose contemplations thou dost clean confound,  
Upon this ground. True bliss & wisdom stand,  
To know, our wisdom floweth from thy hand.   

SON. LXVI.  
AS but vain hope it is for man to trust,  
To thing not promised, or not in power  
Of speaker to perform at pointed hour,  
Which is the case of flesh and blood unjust:  
So call that hope, no wise man can or must,  
Which is performance of expected thing;  
When as possession doth assurance bring,  
Of thing whereafter we tofore did lust:  
The Saints in heaven in joyful rest do sing,  
Whom hope nor fear do raise or yet devower,  
But men on earth have hope a resting tower,  
To shield them from despiteful Satan's sting:  
Faith is the wing Makes me to hope ascend,  
And truth in Christ will make my hope have end.   

SON LXVII.  
GReat are the gifts o Lord thou dost bestow  
On sinful man, by thy abounding grace,  
Who when they want, dost never hide thy face,  
But still a patron of thy bounty show:  
Which makes us both thy power and mercy know,  
And so with shame and sorrow to repent,  
Our thankless natures so unkindly bend,  
So slack to pay the praises which we own:  
But when I do consider thou hast sent  
Thy Son himself for to supply our place,  
Whose patience did the death on cross embrace,  
Those to acquit, who did with faith assent:  
All speeches spent, Seem then to me in vain,  
And only I admiring do remain.   

SON. LXVIII.  
I Have been blind, and yet I thought I saw,  
And now I see, yet fear that I am blind;  
No blindness like to that is of the mind,  
Which doth the soul to deadly danger draw:  
My careless steps did stumble at a straw,  
And yet supposed my walk had been so ware,  
That to have erred had been a matter rare,  
When every thought did violate thy law:  
But since to search my self I do prepare,  
So dark of sight my soul and sense I find,  
That if thy Christ (my love) were not more kind,  
Eternal death I see should be my share.  
But now I dare In spite of wicked foe,  
A better course with constant courage go.   

SON. LXIX.  
WHy should he faint or think his burden great,  
That hath a partner to support the same?  
Why cowardlike should he his honour shame,  
That hath a champion ready at entreat,  
Who can and doth death and confusion threat,  
To all impediments which stop our way?  
On whom repose our trust we boldly may,  
He being judge, and placed in mercy's seat?  
He sees our thoughts, and knows what we would say,  
He doth our mouths to fit petitions frame,  
He hides our errors if our faith be lame,  
And he himself doth also for us pray,  
We need but stay, And trust to his good will,  
And we are sure he will our want fulfil.   

SON. LXX.  
ALthough the world do seek to stop my way,  
By many stumbling blocks of fear and doubt,  
And bid me seek a farther way about,  
And on the staff of carnal strength to stay;  
Though sin, though hell, though death do me denay,  
That any power shall bridle their intent,  
But would compel me walk as worldlings went,  
The headlong path of pleasure to decay,  
Yet will I not this purpose mine repent,  
So long as faith will be my soldier stout,  
To overthrow this fearful thronging rout;  
Whom to subdue, this grace was to me sent,  
No shall be spent In vain this pain of mine,  
Hope against hope, shall win the field in fine.   

SON. LXXI.  
IT were unfit a concubine to keep,  
Or that her children should possession have,  
Among the fruits which lawful wedding gave,  
By virtuous spouse which in the soul doth ●leepe;  
And yet behold how shamefully do creep,  
Into possession of my power and will,  
These thoughts and works which motions are to ill,  
And trench themselves in fleshly fortress deep:  
Whose base society will with vices fill,  
The holy brood which grace would spotless save;  
In such a boubt my young affections wave,  
That they consent I should them foster still,  
But that would spill More virtuous heritage:  
Therefore exiled these be, though hell do rage.   

SON. LXXII.  
SOmetimes my nature seemeth to repine,  
To see the pleasure and the plenteous store,  
The wicked do enjoy for evermore,  
Abounding in their corn, their oil and wine:  
But when I see my weakness so incline,  
To the abuse of portion I possess,  
My heart with joy, full often doth confess,  
Thy love doth much in earthly scarstie shine;  
These things are good and bad, as thou dost bless,  
Which I dare not directly crave therefore,  
Such danger follows them even at the door,  
That plenty lightly doth the ●oule oppress;  
And as I guess, Contentedness doth grow,  
In grateful mind, though state be near so low.   

SON. LXXIII.  
IF he unworthy be the sweet to taste,  
That shuns the sour (as we in proverb say)  
To honour, pleasure, profit, in the way  
Great peril, pain, and cost, so often placed;  
If as unworthy health, he be disgraced,  
That will refuse a bitter purge to take,  
When he doth know it will his fever slake:  
So do temptations prove the mind more chaste,  
If we with courage do the combat make,  
And to the end immovable do stay:  
The more that Satan doth his spite display,  
The more the pride and power of him we shake,  
And he will quake, And sin shall have a fall,  
And faith in Christ shall triumph over all.   

SON. LXXIIII.  
TO shun the rocks of dangers, which appear  
Amidst the troubled waves of worldly life,  
Which in each company are always rife,  
Which with soul's peril most men buy full dear,  
I fear almost to keep my course so near,  
The conversation of such tickle tides,  
And think him blest, that banished abides  
In desert, where of sin he may not hear:  
But when I note where so a man him hides,  
That still affections breed an inward strife,  
That nature bears about the bloody knife,  
And to the death the proper soul it guides:  
That fancy slides Away, and I prepare,  
In combats of the world to fight my share.   

SON. LXXV.  
WEre it not strange, that members of the same  
One living body, and one parents' child,  
Should by the other daily be defiled?  
And of unseemly thing should have no shame?  
And yet we which of Christ do bear the name,  
And children of his father us do call,  
At discord with this parent daily fall,  
And Christ our eldest brother do defame;  
It seemeth well we be but bastards all,  
Though stock be true, we be but Olives wild,  
Who thinks us better, he is but beguiled,  
Our fruits are bitter, and increase but small,  
And who so shall Examine well his works,  
Shall see, that gall in purest thoughts there lurks.   

SON. LXXVI.  
IT is no light or curious conceit,  
O Lord thou know'st, that maketh me to strain  
My feeble powers, which blindfold did remain,  
Upon thy service now at length to weight;  
But only shame to see man's nature freight,  
So full of pregnant speech to little use,  
Or rather oftentimes to thy abuse,  
Whilst to deceive, they lay a golden bait;  
And do not rather think it fit to choose,  
By praises thine, true praise themselves to gain,  
And leave those fond inventions, which do stain  
Their name, and cause them better works refuse:  
Which doth abuse The gifts thou dost bestow,  
And oftentimes thy high contempt do show.   

SON. LXXVII.  
FOr common matter common speech may serve,  
But for this theme both wit and words do want,  
For he that heaven and earth and all did plant,  
The fruits of all he justly doth deserve:  
No marvel then though oft my pen do serve,  
In middle of the matter I intent,  
Since oft so high, my thoughts seek to ascend,  
As want of wisdom makes my will to starve:  
But thou o Lord who cloven tongues didst send,  
Unto thy servants, when their skills were scant,  
And such a zeal unto thy praise that brent,  
As made them fearless speak, and never bend,  
Unto the end, One jot from thy behest,  
Shall guide my style, as fits thy glory best.   

SON. LXXVIII.  
HOw happily my riches have I found?  
Which I no sooner sought, but it is won,  
Which to attain, my will had scarce begun,  
But I did find it ready to abound:  
The silly faith I had was settled sound  
In Christ, although for fear it oft did pant,  
Which I did wish more constantly to plant,  
That it might all temptations so confound.  
With fervency this little sparkle brent,  
Till it inflamed my zeal, and so did run  
Unto the fountain of true light (the sun)  
Whose gracious soil to feed it was not scant  
Men find more want, The more they covet still,  
But more man covets this, it more doth fill.   

SON. LXXXIX.  
WHen desolate I was of worldly aid,  
Unable to relieve myself at need,  
Thou hadst a care my fainting soul to feed,  
Because my faith upon thy favour stayed:  
My dying hope thou hast with mercy paid,  
And as thou didst relieve thy servant dear,  
Elias whom the Ravens in desert cheer;  
So am I comforted, whom sin afraid.  
The cries of little Ravens thine ear doth hear,  
And slak'st their hunger kindly (Lord) indeed,  
When parents do forsake deformed breed,  
That so thy providence might more appear,  
Which shineth clear, In blessings every day,  
To me, much more than I can duly way.   

SON. LXXX.  
AMidst this pilgrimage where wandering I,  
Do trace the steps which flesh and blood doth tread,  
My comfort is, that aye mine eyes are led,  
By gracious object which in faith I spy;  
Whose brightness guides my steps, which else awry  
Were like to slide, through Satan's subtle slight,  
'Gainst whom his holy Angels always fight,  
And suffer not my strength too far to try:  
By day his word and works are in my sight,  
Like to a cloud to comfort me in dread;  
By fire through deserts, and the sea so red,  
His hand doth govern me in dangerous night,,  
His favour bright, Conducting this my way,  
An host of stops shall not my journey stay.   

SON. LXXXI.  
I See a storm me thinks approach a far,  
In darkened sky, which threatens woe at hand;  
Unto my tackle I had need to stand,  
Lest sudden puffs my purposed course debar:  
These tempting thoughts full oft forerunners are,  
Of fierce affections, which do move the mind,  
Which if resistance not in time they find,  
The strongest tackling they do stretch or mar;  
I closely therefore will my conscience bind,  
And arm my vessel with courageous band,  
Of skilful sailors, which do know the land,  
Whose harbours for my safety are most kind:  
And in my mind Shall faith the Pilot be,  
Whose skill shall make me wished port to see.   

SON. LXXXII.  
HOw is it that my course so soon would stay,  
Before I have begun the thing I thought?  
If ease or pleasure I herein had sought,  
I had not then made choice of such a way:  
More facile is the course unto decay,  
More favour with the world it will attain;  
But I mislike the joy requited with pain,  
And feigning words, not meaning as they say:  
Men break their sleeps some silly pelf to gain;  
With loss of life small honour some have bought,  
Yea Philosophers pleasure set at nought,  
To win a name of virtue to remain▪  
Then I will wain Myself from earthly rest,  
With heavenly crown and honour to be blest.   

SON LXXXIII.  
WHen I begin to faint in my conceit,  
To see the little power I have to good;  
How sin hath virtue in me still withstood,  
And frailty on my flesh doth always weight;  
I am confounded and amazed strait,  
And readily could turn and fly the field,  
And all my travel to the tempter yield,  
Before I would adventure more to fight:  
But when I duly note whereon I build,  
My faith, which watered is with Christ his blood,  
Of force sufficient to withstand the flood,  
And me from peril and destruction shield,  
I easily weld Each burden on me laid,  
And of my safety nothing am afraid.   

SON. LXXXIIII.  
THe chastisements which often do befall,  
Unto the most beloved of God, and blest,  
Doth breed unto their souls both peace and rest,  
And home from wandering thoughts their mind doth call,  
And sure are tokens not of favour small,  
Who fatherlike doth us in time correct,  
Who else the care of him would soon reject,  
And have no heed unto our ways at all.  
The good Physician that would life protect,  
Cuts of a limb sometimes as it seems best,  
And yet the patiented doth the same digest,  
Or any pain that worketh good effect:  
Should God neglect Us then to exercise  
With rods, whereby to make us grow more wise.   

SON. LXXXV.  
HOw should my fear or sorrow long remain,  
(Although the world did swell, and overflow  
With danger, which nought else but death do show)  
When I by death do find a present gain?  
Faith me assures that all assaults are vain,  
That seek to sever me from heavenly bliss:  
The love of Christ assureth me of this,  
That I with him shall safely still remain.  
What though of earthly pleasures I do miss?  
And though the care of them unpleasing grow,  
Yet this by good experience I do know,  
All things turn to the best to children his:  
I therefore kiss, The cross with joyful cheer,  
Because in chastisement doth love appear.   

SON. LXXXVI.  
ALthough those Gibeonites, the native borne  
Of sinful flesh, have slily me beguiled,  
When as I thought all lust to have exiled,  
By showing feigned repentance raggd and torn:  
Though flesh and blood unto this league have sworn,  
Not ask counsel of the Lord at all,  
By which into a snare my soul did fall,  
And deep hypocrisy my power did scorn;  
Yet mean I them unto account to call,  
And since they have my holy thoughts defiled,  
Accursed I will hold them, and as wild,  
Will hate their offsprings all, both great and small,  
And be they shall, But bondmen to my soul,  
Who daily may their proud attempts control.   

SON. LXXXVII.  
WHen I began a conquest of my will  
To make, and yield it unto reason's law,  
My reason to the rule of God to draw,  
And by that rule to guide my actions still,  
It had been wisdom first the flesh to kill,  
Who breeds affections, which do still withstand  
The building of the work I have in hand,  
And thorns are in my sides to work me ill,  
But now my error I do understannd,  
And must (by fear of wrath) keep them in awe,  
And by the chastisements of sin they saw,  
Make them to yield unto obedient band,  
Then shall my land With faithful soldiers be  
Replenished, and armed strengthen me.   

SON. LXXXVIII.  
NOt every one that with his lips doth pray,  
Or praise thy name is grateful in thy sight,  
Thy searching eyes have not so much delight,  
In those that cry, Lord, Lord, each hour of day,  
But such as in thy bounds obedient stay,  
And make thy will a law unto their mind,  
That in thy promises do comfort find,  
And follow not the world's deceitful way,  
To such thou showest thyself a father kind,  
And dost coroborat their heart with might,  
Against all powers wherewith they daily fight,  
Their sores thou tak'st to cure, and dost up bind,  
Angels assigned, Do them environ round,  
And to their comfort, mercies do abound.   

SON. LXXXIX.  
HOw should I quicken up myself indeed,  
To true and faithful love even as I ought?  
Unless I call to mind whence I was brought,  
And by whose aid, who did this kindness breed,  
Which when I only weigh, my heart doth bleed,  
To see that bounty of a God so kind,  
And note the dullness of my nature blind,  
That should forget the Lord, who me doth feed.  
When I was almost lost, he me did find;  
When I forgot him clean, on me he thought,  
When I was sold to sin than he me bought;  
When I was wounded, he my sores bid bind;  
Yea when I pinned, He gave me plenteous store,  
Which gifts I will record for evermore.   

SON. XC.  
WHy should I faint or fear, or doubt at all,  
How fierce so ever fleshly combat show?  
Since I so sure a succour ready know,  
To shield me safe, what ever do befall?  
If he have such regard of sparrows small,  
As none of them (till God appoint) do die,  
If to our hairs which fall, he have an eye,  
That none of them unnumbered perish shall:  
Why should I think him deaf when I do cry?  
As though he had no care of us below,  
As though he would not needful things bestow,  
Although our patience he delight to try,  
Who can deny, But flowers that grow in field,  
In glory stain the beauty pride doth yield.   

SON. XCI.  
HOw do Gods blessings to his Saints abound,  
Whose gifts of grace, although they be but small  
At first, yet more and more increase they shall,  
As seed well watered in a fruitful ground,  
The proof whereof I (sinful) wretch have found,  
Whose faith nigh famished, he now hath fed  
From heaven, with great increase of fish and bread,  
Which strengthen dying soul with comfort sound,  
His word for table he did open spread,  
His servants for to feed me, he did call,  
Their dole so free, I find more fragments fall,  
Then in my basket, senses home have led,  
Yet he hath bed To such more to bestow,  
As greatest store of former treasure show.   

SON. XCII.  
I Know not Lord how to discharge aright,  
The duty that for graces great I own,  
No need thou hast of me at all I know,  
Yet in thy service shall be my delight,  
To publish forth thy praises day and night,  
To serve thy Saints with gifts I shall possess,  
Thy wondrous works by all means to confess,  
I will employ my substance, wit, and might.  
The remnant of my life shall well express,  
That (dead to sin) in Christ to life I grow,  
Which shall to world, my mind regenerate show,  
Although that I, cannot sin clean suppress,  
And will address My thoughts to thee alone,  
Because on earth true joy or bliss is none.   

SON. XCIII.  
IF I did hope by pen to pattern out  
The many merits of thy Majesty,  
(Which of thy mercies we do daily try)  
And endless matter I should go about,  
But I (alas) my strength so much do doubt,  
That nothing less than such a thought I have,  
To point forth others to a thought I crave,  
Whose confidence in skill is much more stout.  
Yet dare I say that nature never gave  
The power to flesh and blood to look so high,  
Nor gifts of grace, full few there are apply,  
To give him laud aright, that did them save.  
How to behave Myself herein I learn,  
And wish my will might others likewise warn.   

SON. XCIIII.  
WHat tongue or pen can show itself unkind,  
Unto a father full of mercy so,  
Who freely doth such benefits besto,  
And of our case hath such a careful mind?  
Before we were, a way he forth did find,  
Whereby to purchase us in heaven a place,  
When native strength our glory should deface,  
A remedy therefore his love assigned:  
He gives us knowledge of the same by grace,  
Which offered is to them the which will go  
Unto the word where saving health doth grow,  
And faith through which our Saviour we embrace,  
And being base By birth, and thrall to hell,  
He us adopts in children's room to dwell.   

SON. XCV.  
WHy should this worldly care have now such power  
To quench the comfort which the soul shall find  
In this our God, who is to us so kind,  
The memory of which should fear devour?  
If faith were watered well with heavenly shower  
Of grace, and knowledge of our happy state,  
It would the force of all assaults abate,  
And be a bulwark strong, at trials hour.  
If we the world and flesh did truly hate,  
And made his will a law unto our mind,  
If doubt of power or will, did not us blind,  
Which to distrust, sets open wide the gate,  
Then would this rate Of worldly care be less,  
And he our faith with favour more would bless.   

SON. XCVI.  
HOw loath this flesh of mine remaineth still,  
To part from sin his old companion dear,  
Of death or of a change, he would not hear,  
But would embrace him aye with his good will,  
The very thought of death his thought doth kill,  
The very fear thereof his sorrow brings,  
So sweet the pleasures seem of earthly things,  
That nought else can our fond affections fill.  
But who is wise, fro out the snare he wrings,  
Before perforce, death doth approach him near,  
That abstinence no virtue doth appear,  
When want of power subdues affections stings,  
But who so flings, From them when they pursue,  
To him pure name of virtue indeed is due.   

SON. XCVII.  
WHo so would live, of force he first must die,  
Death is the door which leadeth unto life,  
Life which shall be devoid of change and strife,  
Whose comfort shall our tears of sorrow dry;  
The way is strait the which man must go by:  
If to the heavens he purpose to ascend,  
His gross corruption must to grave descend,  
And dead the power of sin therein must lie,  
If he to be regenerate intent,  
First must he mortify the motions rife,  
Of lust, which kill the soul with cruel knife,  
And eke his ruin presently pretend,  
For God will send A happy change indeed,  
As harvest pays with plenty ploughman's seed.   

SON. XCVIII.  
WHen I with grief sometimes to mind do call,  
The woeful loss that sin to man hath brought,  
And want which to all creatures it hath wrought,  
By Satan's slight, and Adam's fearful fall;  
I find no comfort in world's use at all,  
But wish to be dissolved with Christ to dwell,  
From whom all blessings flow and do excel,  
In thought whereof my comfort is not small:  
Yea I do grow by thinking hereof well,  
Into a doubt, if that in truth I ought  
More sorrow parents fall, which death hath brought,  
Or joy the life through Christ to me befell;  
Yet truth to tell, I find the change so good,  
Our state is better now then when we stood.   

SON. XCIX.  
IF I can speak and like a coward crack,  
If I can tell the thing the which is best,  
If I in muster seem to battle priest,  
And yet shrink back when I should trial make,  
If I endeavour others to awake,  
Fro out the deadly slumber they are in,  
And yet myself cannot revolt from sin,  
But in the pride thereof do pleasure take,  
By all my travel I no gain shall win,  
Although my pain might prove to others blest,  
But (as the Symbals sound doth to the rest)  
I m●ght haps morn, when others mirth begin,  
The feast but thin, Would be unto my share,  
Though many dishes to the guests I bore.   

SON. C.  
FOrtune and chance, blind guides to bliss farewell,  
Upon your leisures I no more attend,  
I not regard what good or ill you send,  
Nor in your tents of pleasures wish to dwell,  
A greater bliss then ere through you befell,  
Ye made me to neglect I now do see,  
Whose hope from fear could near continue free,  
But aye distrust did 'gainst my faith rebel:  
The earth's delight the which ye promised me,  
Can not my soul from sorrow ought defend,  
Your sweet with sower was mixed in the end,  
So vain and variable both they be,  
Then happy he That seeketh blessed rest,  
In Christ alone, and doth the world detest.   

CONCLUSION.  
WOrds may well want, both ink and paper fail,  
Wits may grow dull, and will may weary grow,  
And world's affairs may make my pen more slow,  
But yet my heart and courage shall not quail,  
Though cares and troubles do my peace assail,  
And drive me to delay thy praise awhile,  
Yet all the world shall not from thoughts exile,  
Thy mercy's Lord by which my plaints prevail.  
And though the world with face should grateful smile,  
And me her peddlers pack of pleasures show,  
No hearty love on her I would bestow,  
Because I know she seeks me to beguile,  
Ne will defile My happy peace of mind,  
For all the solace I in earth may find.  
FINIS.    

SUNDRY AFFECTIONATE SONNETS OF A FEELING CONSCIENCE.  

PREFACE.  
WHere hast thou ranged my reckless soul so long?  
How too securely hast thou lulled my mind?  
In so long space, no cause or means to find,  
To (once again) renew thy vowed song.  
Be not too bold, think not thy peril past;  
May be, thy journey is but new begun,  
Pleasures do vanish, dangers fly as fast  
To stop thy course, if slowly thou do run.  
Thy vows are made, they may not be undone,  
And cause thou hast (if blessings not thee blind)  
To keep thy promise to a God so kind,  
By whom alone, thou freedoms rest hast won:  
To him (nay to thyself) then do not wrong,  
To whom thy heart, power, will, by vow belong.   

SON. I.  
OF thee and of thy praise (Lord) will I sing,  
Who rid'st on winged Chariot of the sky,  
Whose throne is placed above the thrones most high,  
Whose will doth form & change each form thing:  
To thee the offerings, of thy bounties gift;  
To thee the due, of my attaynd desire  
I will present, and with a voice uplift  
Contend to cause the world thy name admire.  
Thy praises do not mortal praise require,  
For lo (alas) they no way can come nigh  
Unto the holy hymns thy Saints apply,  
And Angels sing, inflamed with heavenly fire:  
Yet shall my soul, such zealous present bring,  
As shall record my love to heavens high king.   

SON. II.  
Exiled be mortal cares, raised be my song,  
To treat (with style condign) thy honour still,  
O mighty jove, who heaven and earth dost fill  
With mirror of thy power: to thee belong  
All powers and wills, of body and of mind,  
Thou makest and blessest with thy providence,  
Thy bounty to the needy is so kind,  
As nought but mercie●and love proceedeth thence:  
At our right hand a ready safe defence,  
If Satan's practice once assail us will,  
Thou holy motions dost in us distill,  
And dost illuminate our dulled sense:  
Thou dost redeem, fro out the enemies throng  
The innocent, whom worldlings use to wrong.   

SON. III.  
WRo out what dream, what sleep, what charmed rest  
Rouse I myself? who too too long have stayed,  
(With worldly cares and vanities dismayed)  
And clean forgot almost soul's solace blest?  
My greedy nature, quaffed over much,  
Restrained poison (potions of delight)  
New liberty did former diet grudge,  
Though life the one, death other showed to sight;  
Nature, 'gainst grace; provoketh still this fight,  
World to our wills doth yield accursed aid,  
Satan our senses dulls, that not afraid,  
We work our wrack with greedy force and might:  
But waken me (o Lord) I thee request,  
With pleasure, pain, wealth, woe, as likes thee best.   

SON. FOUR  
WHat is thy measure full? dost thou suppose  
Of strength, of perfectness, of plenteous store,  
Of fruits of faith professed; that now no more  
Thou carest, albeit thy tree true beauty lose?  
It can not be, whilst life and sap remain,  
That barren branch, so holy plant should bear:  
A fair green tree of goodly leaves were vain,  
Unless that kindly fruit also there were.  
Words are but leaves, works fruits that should be there,  
Show that thou liv'st, by charity therefore;  
True holiness doth teach a righteous lore,  
Whereby to neighbours good, our thoughts we rear;  
Vain is our knowledge and our holy shows,  
If in our life the fruit of love not grows.   

SON. V  
HOw can I hope for all my forward speed,  
My fresh encounters of the rivals first,  
My bold intent and zeal, which venture dirst  
To run so hard a race, and long indeed,  
To win the prize? if past the greater pain,  
I faint or do begin, my speed delay,  
Or trusting over much the goal to gain,  
Let every leaden heel, lead me the way.  
In race of soul to heaven, light many a stay,  
And fainting body doth for pleasnre thirst:  
The world strews golden fruits (of taste accursed)  
Which touched with love, we lose to soul's decay:  
Then let me still run on, so have I need,  
For constancy, stands most the soul in steed.   

SON. VI  
ALl will not serve, the more I would beware,  
The more I headlong fall and drown in sin:  
So far unlike the victory to win,  
That to his building mortar I prepare.  
One thing I say, an other thing I do,  
One show of work I have, an other deed:  
I run clean from the mark I look unto,  
With one hand quench the fire, with'other feed.  
One error doth a hundred errors breed,  
If one I cut, to grow do ten begin.  
This fleshly labyrinth that I am in,  
Is of the sinful race of Hydra's seed,  
But yet my travel still I will not spare;  
Because I know, God hath on me a care.   

SON. VII.  
Feign would I bring some fruit of savoury taste,  
For offering of free-will and of my zeal;  
But I do fear my weakness to reveal,  
(Like new wine in a crazed vessel placed)  
The vessel yet (not liquor) being mine,  
And it filled in by master of the store,  
I hope he will not at my gift repine,  
But (if it fail) will it replenish more.  
My weakness, I do oftentimes deplore,  
And for relief, to him I do appeal:  
Yet joy, the bounty, that he deigned to deal,  
And halting haste, to those that go before.  
In hope that my (nay his gifts) shall be graced,  
Through love unto his son, whom he embraced.   

SON. VIII.  
I Marvel much sometimes to see my will,  
Contraried by myself with heart's consent;  
To see me cross the course my purpose meant,  
And yet th'event thereof prove better still.  
I am by nature unto evil prone,  
And that pursue, with forward fleshly aid:  
Strait way my mind is changed (by means unknown)  
And heart consents, my former will be stayed.  
The cause hereof, and issues I have weighed,  
And find them strange, yet bending in intent  
Unto my good (sometimes though ill I meant)  
And failed of plots, my greatest wisdom laid:  
Which doth my soul, in fine with comfort fill,  
To see God's providence, my purpose spill.   

SON. IX.  
I Now begin to doubt my present state,  
For that I feel no conflict in my mind:  
A settled concord, needs must be unkind,  
Twixt flesh and sprite, which should each other hate,  
They near agree, but to their common woe,  
And that through sin which lulled them both a sleep,  
A warfare in this body would I go,  
Lest fraud, or treason in through rest should creep.  
The practices of Satan are so deep,  
Armed with flesh and lust (whom prone we find)  
That hardly can the soul his freedom keep,  
But that these fiends would him with frailty bind.  
Unless with heavenly weapons at debate,  
With them we stand, and fight, both rare and late.   

SON. X.  
WHen I remember, with what speed in post  
The jews (returned from bondage) took in hand  
Their Temple to restore, and armed stand,  
In breach of walls to build, what enemies crossed.  
When I their bounty note, in offering store,  
All freely given, and more than they could use,  
How true their treasures were that would no more,  
Their workmen's faith (accounts whilst Kings refuse.)  
How these our latter times (which we accuse  
Of ignorance, through fraud of Balaams' band)  
Did yet power forth the plenty of the land,  
To holy use, which other did abuse.  
I sorrow much to see true zeal clean lost,  
And pure religion shaked for saving cost.   

SON. XI.  
WHat love is this whereof the world doth tell,  
Which they to God profess and men admire?  
Love hath his laws, and doth effects require  
Of charity (to neighbour) to excel.  
For as the members of one body be  
Partakers of the passion others have,  
And speedily concur to help we see,  
Because (thereby) the bodies good they crave.  
So if their love to God they freely gave,  
And held him head; their zeal would burn like fire  
To serve his Saints, the needy to attire,  
And home the stray to call, the lost to save.  
For how can they th'invisible God love well,  
When they neglect their neighbours, near that dwell?   

SON. XII.  
WHo so will serve the Lord, he must bestow  
The whole (not part) of body or of mind:  
If in his heart dislike hereof he find,  
His soul not yet, regenerate we may know.  
Betwixt two stools no sitting safe there is,  
And kingdoms so divided cannot stand:  
We must embrace and love or that, or this;  
And not look back, if plough be once in hand.  
If Gods we be, we Beliall must withstand,  
We cannot him well serve and Baal blind,  
To Balak (balam's kindness of such kind)  
Did draw him to accurse the blessed land,  
Whereby his Ass, did master's blindness show;  
And still bewrays, weak faith, where this shall grow.   

SON. XIII.  
Give all to him, that all did give to thee:  
More than his due, thou hast not to bestow:  
By yielding all, thou thankfulness mayst show,  
The more thy store, the more his gifts would be.  
A cheerful giver God doth best accept,  
Though he doth give that gift thou dost present;  
His blessings must be used and not be kept,  
(Like fruitless talents) not to profit spent.  
Thy soul and body both, since God hath lent,  
The use of them (entire) to him should grow,  
What is our power and strength, he well doth know:  
And gives the will; which (used) he is content.  
But for to share a part, that scorneth he  
Who knows our thoughts & secret heart doth see.   

SON. XIIII.  
But will you know (indeed) the surest way,  
To make the child of God a loathing find  
Of sin (which doth infect both heart and mind)  
And us the grace of God doth so denay?  
Let man but see the fierce and angry face,  
Of God for sin which in his word is found;  
Let him behold a man devoid of grace,  
Whom every thought & deed to death doth wound.  
Let him (if ever grace did so abound  
In him, as he found God a father kind)  
But call to mind, how much it should him bind,  
And how salvation standeth on that ground.  
Then will he in his conscience surely say,  
I'll dwell no more in sin, nor mends delay.   

SON. XV.  
SOmetimes clean tired, or shamed of sin at last,  
(If not for love of good, or fear of hell)  
I seek to stay affections which rebel,  
And how to quench their heat my wits I cast:  
I find even whilst the thought is in my head,  
A liking thought thereof doth me possess:  
From thoughts to liking are my humours led,  
And liking longs again to work no less.  
My labyrinth felt, I seek in vain t'express,  
An idle thought can not such thoughts expel:  
I think to exercise my time so well  
In some good work, as may vain thoughts suppress;  
But I do tire, ere little time be passed:  
Prayer alone withstands the greatest blast.   

SON. XVI.  
ME thinks sometime, I muse and much admire,  
The dullness of the jews, who daily saw  
The powerful works of Christ, which well might draw  
A stony heart, to love of him t'aspire:  
Much more I marvel that the words he spoke,  
Seemed parables, and dark unto his own  
Disciples; who his scholars he did make,  
To whom all secrets, should by time be known;  
But when I find the wonders on us shown,  
Unnoted or acknowledged, by awe  
Unto his will, or word, or holy law,  
And common ignorance by most men shown.  
It makes me fear, we want the holy fire  
Of faith, love, zeal, which duty would require.   

SON. XVII.  
WHat vain lip-labour is it men do use  
To speak of God, his name in word confess?  
When as in life no duty they express  
Of godliness, but fleshly freedom choose:  
Not every one that crieth often Lord,  
Shall enter to possess eternal rest:  
Vain ostentation was (we see) abhorred  
In Pharisee, whose speech and shows were best.  
Hypocrisy the Lord did aye detest,  
And chief that in them, his name should bless,  
As Anany, with Saphira no less  
Do witness by their death, at hand addressed:  
Let us therefore this babbling form refuse,  
Of boasting holiness, which doth abuse.   

SON. XVIII.  
I Go about full oft (like Iewes most blind)  
To offer up, to God a sacrifice  
Propitiatory, grateful to his eyes,  
Thereby remission for my sins to find:  
But lose my labour whilst I clean forget,  
First with my neighbour to be reconciled,  
A heap of rancour doth my conscience let,  
From looking for remorse in father mild.  
The mercies on the which my hopes should build,  
My own malicious purpose me denies,  
For how should I that grace to gain devise,  
Which from my neighbour's suits I have exiled?  
At Temple door my offering stays behind,  
Henceforth therefore, till malice leave my mind.   

SON. XIX.  
O Happy Simon of Siren, art thou,  
Who chosen wert that office to supply,  
To bear part of the cross, on which should die  
Thy Saviour, (worlds new life and comfort true:)  
Not wood I mean so much, which thou didst bear,  
But that remorse, which thereby I suppose,  
(Through shame and sorrow, pity, care, and fear)  
Which for his innocency in thee rose.  
Such crosses and full many more than those,  
(Even for my sins and for myself) wish I  
As many as on fleshly strength might lie,  
Or grace would aid, ere faith did comfort lose:  
That for his servant so he would me vow,  
And try and use me as he best knows how.   

SON. XX.  
WHat are our senses drowned and past recure?  
Are rest and ease (the needful aids of man,  
Without vicisitude of which none can  
Continue long) become by peace impure?  
Shall blessings prove our curse, desire our bane?  
Shall wish attain his will? will work our woe?  
Shall profit be our loss? loss turn to gain?  
Shall God's great goodness be requited so?  
Should father's kindness make a child a foe?  
(O God forbidden) our vows were other, when  
Our tired souls, our prayers first began  
To send, as suitors to our God to go.  
His love to us did our desires procure,  
Let our desires his growing love allure.   

SON. XXI.  
WHen I do see the mercies manifold,  
Which God doth use t'extend to his elect,  
Whose actions always he doth so direct,  
That love and favour in him they behold:  
How things restrained unto them are free,  
And all things holy to the holy are,  
How privileged in every thing they be,  
And nothing from his love can them debar.  
My mind from common comforts flieth far,  
And finds (on earth) no true joy in effect;  
On God alone, I place my hearts affect:  
Where peace is perfect, without strife or jar,  
And through these worldly cares I wander (bold,  
Secure) in courage, more than can be told.   

SON. XXII.  
COme to the Council of your common weal,  
Ye senses mine (which have confederate been  
With world and Satan to infect with sin  
My soul, whose harbour in your house befell)  
Think ye your safety great, when he is thrall?  
That ye can scape, if soul once captive be?  
That plagues she feels, shall not on ye befall?  
And ye with her, bring endless woe to me?  
What earthly beauty can eyes brightness see?  
What melody hear ears? what liked smell?  
What unloathd taste, or feelings please so well,  
That are not often noisome unto ye?  
Then (since such hazard great, short joy ye win)  
To watch with me, 'gainst common foes begin.   

SON. XXIII.  
IN midst of plenty, and of happiest state,  
Wherein by nature all men do delight,  
Me thinks I see, most cause of fear and fright,  
Most perils, and most dangerous grown debate:  
A masking rout of treacherous baited hooks,  
Cast forth by Satan for to choke the mind,  
By every sense, where so the thought but looks,  
To draw us to destruction wretches blind:  
It was grave providence of job I find,  
(Fearing the charms and dangers like to light  
On feasting children) praying day and night,  
To mollify the wrath of God most kind.  
Which would to God were used by us likewise,  
So should less evil of our mirth arise.   

SON. XXIIII.  
HOw little comfort do I find (alas)  
In these vain pleasures, which my flesh desireth?  
The use of them full soon me cloys and tireth,  
And solace gone as thing that never was:  
I strive sometimes to taste the same content,  
In mirth and company that others find;  
Yet seldom taste the bliss I not repent,  
And leaves no bitter sting or grief behind:  
In fine I find the body is too blind  
To judge of happiness, since it admireth  
A shadow, which from memory retireth,  
And therefore choose henceforth to feed my mind,  
With some such solace, as that will not pass,  
And I with comfort see, in faithful glass.   

SON. XXV.  
WEll, if I find no greater be my power,  
But yield and reel with every puff that blo'wth,  
And that my nature still such frailty show'th,  
As that my constant purpose fails each hour:  
If I can not approach, or see the tree  
Of fruit forbid, but needs I must it taste;  
If lust unlawful so abound in me,  
That headlong I must needs to ruin haste:  
The readiest way to keep my conscience chaste,  
Must be to shun occasions, where do grow  
The roots, whence fruits of deadly poison flow,  
And therein only think my safeguard placed:  
For (if I see) I hunger to devour  
The bait (souls bane) and dwell in sinful bower.   

SON. XXVI.  
WHo toucheth pitch shall therewith be defiled,  
(The proverb saith, and practice showeth plain)  
The purest conscience custom soon will stain,  
And wisest wits, by boldness be beguiled:  
We therefore warily had need to walk,  
And stop temptations when they first do rise;  
For evil deeds ensue of evil talk,  
And evil company polluteth the wise.  
We know that Satan always watchful lies,  
By many means, us to his will to gain;  
If we a little yield, it is in vain  
For safe retreat to hope, or to devise:  
Unless God's grace the bulwark stronger build,  
By which hell's power is quenched, and he exiled.   

SON. XXVII.  
HE that to do no evil doth intend,  
He must do nought that may thereto belong;  
He that is purposed to do no wrong,  
To thought our speech of ill he must not bend:  
Sin is a thief, and searcheth every part,  
And power of man, to find a harbour fit;  
He can disguise his purpose well by art,  
And in a trap us unawares can git.  
If we but kindly talk (to practise wit)  
He soon can frame the mind to pleasing song:  
The mind, the body soon can draw along,  
To yield consent unto, and practise it:  
In fine he can us teach sin to defend,  
And (noozeld once therein) to find no end.   

SON. XXVIII.  
WHen I look back upon the slippery way,  
Wherein my youth with other worldlings past,  
I half amazed do remain, aghast  
To see the ruin whereunto it lay:  
So many by-paths, crooked and unjust,  
So many stops and stays, and ways impure;  
So little hold of help whereto to trust,  
So many blocks my peril to procure:  
Such flattering trains to ruin to allure,  
As had not grace the graceless stayed at last,  
I had myself to hell, even headlong cast,  
There to remain without remead or cure:  
I then (compelled) with thanks to God do say,  
That in man's proper strength there is no stay.   

SON. XXIX.  
AMong the many fierce assaults we have,  
To me impatience, seems most strong of all,  
Which makes us from our best defence to fall,  
Of wisdom, reason, faith, which all do wave:  
Our temperance thereby we do quickly lose,  
Humility and love we oft do shake,  
From law and reason we our ears do close,  
And bit in teeth (like stubborn colts) we take:  
Of heavenly promised aid, no count we make:  
Of our deserts, we take no heed at all;  
For vengeance we with fury only call,  
Or with despair, we comfortless do quake,  
When we (like David) should, lewd Simei save,  
In fear lest God, forth his commission gave.   

SON. XXX.  
WHo seeketh aid his frailties to withstand,  
He may be sure he shall not deadly fall;  
Who but for grace, to God doth truly call,  
He shall find comfort doubtless out of hand:  
To see his sins, to fear their vengeance due,  
To call for grace, to seek the same amend;  
Of God's elections, tokens are so true,  
That such (as his) he doubtless will defend.  
If that his humbled heart, his soul do bend  
To will of good, though fruit there be but small;  
He cannot fruitless said to be at all,  
Because his merits Christ to him doth lend:  
And he as free shall be of promised land,  
As those in whom more righteous work he found.   

SON. XXXI.  
IT is not causeless, Christ did use compare  
Man's mind unto the soil that tilled is;  
They both fulwell indeed agree in this,  
Untilled, they unfruitful are and bare:  
Such seed as is bestowed, they do receive,  
And both yield fruit as God doth give increase;  
Some seed is spilled, some Satan doth bereave,  
Some prosper, and produce a plenteous peace:  
And as devouring fowls do never cease,  
Ne worms, ne swine, to seek do never miss,  
Each one to spoil a part, whilst ploughman his  
Due recompense of pains cannot possess;  
So doth the soul, though tilled with studious care,  
Great store of weeds bring forth, good fruits full rare.   

SON. XXXII.  
IF woe there was by Christ pronounced indeed,  
Against Corasin and Bethsaiday,  
Because unpenitent they sluggish lay,  
And to his preaching gave not careful heed;  
Then woe and double woe I fear (alas)  
Belongs to us, who scornfully reject  
The same word preached, which unheard doth pass,  
Or unobeyed (at least) through foul neglect:  
Our lives, our double hearts doth well detect,  
Our want of charity, self love bewray;  
Our pride, our lust, our covetous denay,  
That ears have heard, or heart doth grace affect:  
Then woe is me that woe ourselves we breed,  
And that for fear of woe, or hearts not bleed.   

SON. XXXIII.  
IT should not seem, that we do sin detest,  
As we profess, and make the world to think;  
When we not only at foul faults do wink,  
But rather at the doers make a jest:  
How could a thing displeasing, mirth produce?  
Or hearty laughter grow, by heart's displeasure?  
To laugh at others fall, doth show an use  
Of our like guilt, who sin so slightly measure,  
The mouth doth speak from hearts abounding treasure,  
The heart delights, when mind consent doth bring;  
The mind (polluted once by body's sting)  
Infects whole man, on whom sin then hath seizure,  
And when (thus) sin hath built a place of rest,  
He makes us every evil to digest.   

SON. XXXIIII.  
THe fatal haps, and judgements which befall  
On others and on us, remorse should breed,  
For warnings of ourselves they stand in steed,  
And us unto repentant fear do call:  
They are not always worst, who do sustain  
The greatest plagues, ne yet the others free  
Of guilt (how be it unpunished they remain)  
But rather for the more part worse they be:  
Christ's holy judgement teacheth this to me,  
By fall of Sylo tower (the which indeed)  
Slew not the worst; and even the best had need,  
Their due deserts in others doom to see.  
Let one man's woe, be warning then to all,  
And life reformed, amend, sins great and small.   

SON. XXXV.  
I Often times endeavour to prepare  
My mind, to bear with patience natures due,  
Death which (though fearful) must perforce ensue,  
And which no human flesh did ever spare:  
I therefore when I see the many woes  
That others do sustain by living long;  
The sickness, want, dishonour, spite of foes,  
Which most men must sustain by right or wrong.  
The hazards which on earth to us belong,  
The doubtful hopes and fears which aye renew;  
Ten thousand feigned pleasures (for one true)  
And care to compass them we have among:  
I grow to grant, that life is but a snare,  
Death, way to life, a life devoid of care.   

SON. XXXVI.  
WHo sees the seed that in the ground is cast,  
Clean from all weeds, without both chaff & straw,  
Yet afterward when harvest near doth draw,  
Shall see the weeds increase therein so fast:  
Who sees the travel to receive again,  
The corn from chaff, and stubble cleansed made,  
May see corruption in the soul remain,  
Which so with dross, the slender crop doth lad.  
And in the soul may see like daily trade,  
(By nature's weakness, which us keeps in awe)  
So much; that though we hear and fear the law  
And Gospel, and in them a while do wade:  
We bring few fruits (and them most bad) at last,  
Which Satan, world, & flesh, with sin have blast.   

SON. XXXVII.  
THough lawful many things indeed I find,  
To such as do them with a conscience pure;  
Yet like I not myself, for to enure  
To things, not pleasing to the weaker mind;  
And many lawful things there are beside,  
Which be not yet expedient to be done;  
A Christians actions, must the touch abide  
Of such, as by example will be won.  
For why, the ignorant do blindfold run  
The trade that others tread, as way most sure,  
And memory of ill, doth more endure  
Then good, wherefore we warily should shun  
The action which may chance ensnare the blind,  
Although the wise from hazard safely wind.   

SON. XXXVIII.  
Vain are the brags, and faith but fruitless is,  
Of such who boast of virtue and holiness,  
When as profaned speech doth yet express  
A hollow heart, by tongue that talks amiss.  
The tongue declares th'abundance of the heart,  
And by our speech we use t'express our mind,  
A truly touched soul, with wound doth smart,  
When vain or fruitless speech to rise they find:  
But nature (forced) will foone return to kind,  
And who his seemelesse speech will not suppress,  
Vain and deceitful must his brags confess,  
And that delight in sin is yet behind:  
Who therefore hath no care at all of this,  
His knowledge, zeal, and life receives no bliss.   

SON. XXXIX.  
I Often others hear lament, and say  
They cannot see, the fruit they do expect  
By prayer; and myself feel like effect,  
Because indeed, I unprepared pray.  
Not that my knees with reverence do not bow,  
Or that my tongue, it doth not crave relief;  
Or that my heart, my words doth not allow;  
But charity doth want, and firm belief,  
Which to true prayers are assistants chief,  
Both which (for most part) man doth use neglect,  
For want of either of which we are reject,  
And to our weakness addeth double grief:  
Who doth till reconcilement, offering stay,  
His faithful lawful prayers find no nay.   

SON. XL.  
THe season of the year, the native kind  
Of every creature to produce some thing,  
Into my conscience doth this motion bring,  
To God and nature not to be unkind:  
Two soils I have, and both unfruitful be,  
Through weeds (of sin) which both them over grow:  
The body barren and the soul I see,  
Of virtuous fruits, which God and world I owe.  
Vouchsafe yet Lord (Phavonean breath) to blow,  
With heavenly grace inspiring so my mind,  
That soul regenerate, in body find  
Reform life, true life in me to show:  
For fleshly fruits (too rife) to hell do fling,  
Souls blessed seed, ascends on Angel's wing.   

SON. XLI.  
ALl men by nature greedy are to know,  
And (knowing much) the more they do contend;  
(To draw unto true knowledge perfect end)  
By practice to the world, some fruits to show:  
What knowledge is there then in heaven or earth,  
(For one of wisdom great) so high and fit,  
To travel in, even from the day of birth,  
As that is gathered out of holy writ?  
Therein is matter for each kind of wit,  
Strange, ancient, pleasing, subtle, for to spend  
The finest wits, and make them stoop and bend,  
Whilst weakest brains, find skill and joy in it.  
Though high it reach, it beareth fruit below,  
Which (tasted once) makes stomach stronger grow.   

SON. XLII.  
STrange are (in truth) the fruits that man doth win,  
And plentiful by use of study indeed,  
Which appetite and matter still doth breed,  
If but to gather them we do begin:  
But heavenly study much more copious is,  
Containing all that human art doth teach:  
And (not alone it feeds our minds with this)  
But souls true solace it doth farther reach:  
It doctrine supernatural doth preach,  
And doth divinely sow the sacred seed  
Which shall our souls with lasting comfort feed,  
And worldly skill, of ignorance appeach:  
That is the study we should never lin  
To spell, read, construe, and to practise in.   

SON. XLIII.  
Down let us fling these battlements begun  
Of sin, which in our souls so fast are built,  
At first, or not at all it must be spilled,  
Or else his fort (once made) the field is won.  
If we neglect our watch, and not prevent  
His practices, but even a little while:  
Our travel afterward is vainly spent,  
And he our best attempts will soon beguile:  
If we at lusts assaults but seem to smile,  
(Though lowly first he creep, yet strait on stilt)  
He will upstart, and make us yield to gilt,  
And we ourselves soul's slaughter be the while,  
Because we stay not sin till it be done,  
But (rather) after it do fond run.   

SON. XLIIII.  
THere is great odds we see and must confess,  
Betwixt the speakers and the doers faith,  
Words well, but deeds much better man bewrayeth,  
And both conjoined, do duty best express.  
One promiseth to come (as was required)  
To feast; the other it denieth, but went:  
The first he did neglect what was desired,  
The latters deeds, do show he did relent:  
He had the praise and feast, who did repent,  
His words, his blame, who breaking promise staithe  
Whose life doth not comfirme what tongue it saith,  
(For all his brags) in end shall sure be shent,  
But who doth tongue and heart to God address,  
His deeds (be sure) with grace he still will bless.   

SON. XLV.  
Have we not cause to blush full oft for shame,  
To see how we neglect our neighbour's need?  
How slow to help, where we might stand in steed,  
How slight excuses we do use to frame:  
When yet our Saviour seemeth to respect,  
The silly Ox which in the ditch doth lie,  
Whose aid a stranger ought not to neglect,  
If (but by chance) he saw it passing by:  
But if our brother ready were to die,  
(For very want necessities to feed)  
We let him starve, and take of him no need,  
Yea (though he crave) we stick not to deny,  
As though it us suffisd, to bear the name  
Of Christians, yet in life deny the same.   

SON. XLVI.  
NOt only doth the Lord, repute as good,  
The deeds which he in us himself hath wrought;  
(Yea though our wills 'gainst him in them have fought,  
And he perforce (by grace) our powers withstood,)  
But if we evil do, by stubborn will,  
And seek indeed no good at all thereby;  
But even our lewd affections to fulfil,  
(So that all grace in us do seem to die)  
Yet even in them, this good we shall espy,  
(If we his children be whom Christ hath bought)  
That he permits us not to fall for nought,  
But that our frailty and our wits we try:  
And so more earnestly unto him pray,  
And find that precious fruit a Christian may.   

SON. XLVII.  
WE had not need in idleness to spend  
The days (both few and evil) which we have;  
The reason, power, strength, health which God us gave,  
To some good end (no doubt) he did us lend.  
Full many businesses shall we find,  
Environing our life on every side,  
Which if they were retained still in mind,  
In watch and travel they should cause us bide.  
The worldly cares of all men well are tried,  
The danger of the soul I seek to save,  
A world of lusts attend us to the grave,  
And Satan lies in wait to lead us wide  
From heaven, whereto true wisdom wills us bend;  
Think then if man have need watch to the end.   

SON. XLVIII.  
SInce it hath pleased the Lord to send such store  
Of blessings to the body, that it may,  
In peace and plenty spend one joyful day,  
(Which many want, and it longed for before:)  
I not repined that it the same should use,  
But feared the frailty of the flesh (alas)  
Which made my soul, for safest way to choose,  
(With job) in fear and care my time to pass:  
For sacrifice, my soul there offered was,  
Thy holy spirit, the Priest, my will did slay;  
His zeal inflamed the thoughts which prostrate lay,  
And quenched thy wrath with tears like fluent glass,  
So that (though Satan ready was at door  
Me to accuse, and try) I fear no more.   

SON. XLIX.  
WHat miracle so great hath ever been  
So far from reasons, or from nature's bounds?  
What thing God's glory and his praise resounds,  
More than his mercy in forgiving sin?  
If things contrary to their native kind,  
(To join accord, producing strange effects)  
Do admiration breed in every mind,  
What thing so much God's glory than detects,  
As this, to see, how daily he protects  
And blesseth us in whom all vice abounds?  
How he doth hide our faults which so him wounds,  
Supplies the want which proper power neglects.  
Then (since distrust his miracles keep back)  
Let us be sure, that we true faith not lack.   

SON. L.  
AS those whose skill with colours life-like draw  
The portraitures of men, with shadows rare,  
Yet shapes deformed, they ne will nor dare  
To show to others, as themselves them saw:  
So when I make survey (by rule of truth)  
Of all my actions, and my soul's estate,  
I am ashamed to see the 'scapes of youth,  
And fear to look on that I loved of late:  
And as I do myself even for them hate,  
So fear I others could no more me spare,  
If I should show myself naked and bare,  
Who with these fowl affects held no debate;  
Yet since they are but breaches of the law,  
The Gospel will me shroud from Satan's paw.   

SON. LI.  
AMong the many travels of the just,  
The last, which holy job (alas) sustained;  
I think his soul and body most it pain,  
And like thereto, us likewise martyr must,  
When we (upon us) feel Gods heavy curse  
For sin, from which no one of us is free;  
That comforters should seek to make us worse,  
And friends like foes, should our torments be.  
To hud-blind us, when most we need to see,  
By colouring sin, which ought to be explaind,  
Or amplifying errors which are feigned,  
To make our souls and bodies disagree:  
All these he felt by friends he most should trust,  
To hell by pride, or by despair to thrust.   

SON. LII.  
SLow is our God (indeed) and very slow  
To wrath, and that the wicked dearly find;  
His children sooner feel correction kind,  
And so repent; whilst sinful forward go.  
Slow though he be, yet sure his judgements are:  
They are deferred, they are not clean forgot;  
He tries our natures, letting rains so far  
Lose to our wills, till we regard him not:  
But when we furiously to hell do troth,  
He stays our steps, and wills doth gently bind,  
Whiles he the reprobates the more doth blind,  
Till they (through sin) do fall to Satan's lot:  
By Gods correcting hand and patience so,  
The one to sin inclines, the other fro.   

SON. LIII.  
WHen I consider of the holy band,  
Of love and mercy with the jews was made,  
The heavenly and earthly blessings which did lad,  
Their souls and bodies, whilst in grace they stand.  
When I examine cause of this their change,  
And note in soul and body woeful fall;  
How exiles (comfortless) the earth they range  
Deprived of knowledge, glory, hope and all:  
When I (as cause hereof) to mind do call,  
Their stubborn, faithless, and ingrateful trade,  
(With which the Prophets did them oft upbraid,  
And causes were of wrath from heaven not small)  
methinks I see like judgement near at hand,  
For trespass like to punish this our land.   

SON. liv.  
O That we could be ravished awhile,  
Fro out these fleshly fogs, and seas of sin,  
Which gross affections daily drench us in,  
And do the taste of perfect sense beguile:  
That so whilst self-love slept, true love might show;  
That pride might so put on an humble mind,  
That patience might in steed of rancour grow,  
And naked truth, from craft might freedom find:  
That virtue had some harbour safe assigned,  
And reason had his scope, and did begin  
(Of these fowl siends) a victory to win,  
And them in bondage to the soul to bind:  
Then should we see how far they do exile  
Our perfect bliss, whilst thus they us defile.   

SON. LV.  
LIke master like the servants prove (say we)  
We therefore are (of like) of Satan's train,  
His ancient lesson which did parents stain,  
We learn as yet, and lie as fast as he.  
False are his rules, himself an old deceiver,  
Untrue he is, untruth he first did teach;  
God being truth, nought can so soon dissever,  
And no one sin to more offence doth reach:  
Satan himself can not Gods laws appeach  
To be unjust, nor say, we just remain,  
But by new names doth his frail scholars gain,  
To follow follies which affections preach,  
Lust, wrath, & covetise, pride called we see,  
Love, value, thrift, and cleanliness to be.   

SON. LVI.  
WE may rejoice, but yet in Christ alone;  
Alone in him, is cause of true joy found,  
All other joy is but indeed unsound,  
Perfection or continuance elsewhere none:  
If man with Solomon the hap might have  
To taste each earthly pleasure he desired,  
He would but give that praise the other gave,  
That (once possessed) their pleasure strait retired:  
From earth to heavenly knowledge he aspired,  
And humane wisdom he did thoroughly sound;  
In which he saw calamities abound,  
And did neglect as vain, things most admired.  
In this alone, contented joy is shown,  
To love, fear, serve, this Christ our corner stone.   

SON. LVII.  
WIse Moses and grave Talions law severe,  
Do well agree to reason natural:  
And God in like sort, let's his judgements fall;  
So that our sins their proper vengeance bear,  
As eye for eye, and tooth for tooth was due:  
So nature doth our faults for most part pay,  
With penance by itself which doth ensue,  
As we shall find if we our actions way:  
And God himself doth on th'adulterer lay,  
On wrathful, covetous, and proud men all,  
Shame, blood, want, scorn, unless in time they call  
For grace, which only can their ruin stay:  
Whereby we see, whom men keep not in fear,  
God makes (by nature) badge of trespass wear.   

SON. LVIII.  
IT seemeth strange since death so common is,  
That daily we experience thereof have;  
By rich, and poor, wise, fools, that go to grave,  
That we so little heed do take of this:  
Since nought so much contrary to our will,  
Doth flesh befall, or art doth seek to shun;  
That yet we headlong hast to ruin still,  
Of soul and body, which to hell would run.  
Scarce we so soon to live have but begun,  
But (drenched in affections fearful wave)  
We seek to slay the soul, we wish to save;  
And no outrage in body leave undone:  
So that if God did not (of mercy his)  
Perforce our wills restrain, we heaven should mis.   

SON. LIX.  
WHo would not crave to have his wounds be healed?  
Who can be healed that will not show his grief?  
Who (senseless of his pain) would know relief?  
Who can give cure, whilst truth is not revealed?  
Who can be judge of ill, that knows no good?  
Who can know good, that shuns to learn the same?  
Who can it learn, that self-love hath withstood?  
Who can condemn himself, that knows no blame?  
Knowledge must first our minds more lowly frame;  
Through lowliness will fear and sorrow grow;  
Fear will seek forth a pledge for debt we own,  
And pledge and portion find in Christ his name:  
Thus knowledge of our state, and pride repealed,  
Is way to saving health, by Scripture sealed.   

SON. LX.  
THe weapon which I did unwieldy find,  
Of native strength, and power of flesh and blood,  
(With like whereof Goliath me withstood)  
And I for changed sling (left once behind)  
By God's good grace (who courage gave and strength)  
Is now become a sword more fit for me,  
Who (practised in his battles now at length)  
The use thereof, find not unfit to be:  
For since to him it dedicate I see,  
And I refreshed am with holy food,  
My courage makes me hope I wear it should,  
And cause my souls great foe therewith to flee▪  
For human arts and knowledge of the mind,  
Do serve the Saints, though worldlings they do   

SON. LXI.  
IT is not rest from travel and from pain  
Alone, that in the Sabbath is required,  
Not abstinence from meat, that was desired  
So much, when jonas did his fast ordain.  
As rest from sin and inward meditation  
Of God's great works, and mercies which abound;  
As feeding of our souls with recreation  
Of heavenly doctrine, in the scriptures found:  
As by prostrating humbly on the ground,  
Our stubborn hearts, puffed up and almost fired  
With wicked lusts, (with vanity attired)  
Festered with all affections most unsound;  
A Sabbath or a fast so spent, is gain,  
When flesh beat down, the spirit doth raised remain.   

SON. LXII.  
WHat is the cause that men so much eschew  
The reading of the sacred written word?  
For nought else sure but that (like two edged sword)  
It separates and shows the faults from true:  
No sentence in it read or truly weighed,  
(Or by the preacher uttered) turns in vain,  
But wounds the soul with sorrow; which afraid,  
(If Gods it be) to grace it calls again:  
But such as Satan's be, to hear refrain,  
The heavy judgements that they have incurred;  
And (faithless) think, God can ne will afford  
To them, the bliss that children his attain.  
It is a sign therefore, grace never grew,  
In such as shun to hear, and learn anew.   

SON. LXIII.  
WHen I do hear sweet musics pleasant sound,  
By which the Angels records are expressed,  
(Who sing to God due praises without rest)  
methinks to pray with them myself am bound.  
When I the concord sounds of true consent  
Do note, which by their different voice is bred,  
It makes my heart to melt to see man bend,  
By discord to dissolve the bliss, that led  
To heavenly comfort, which the Angels fed;  
And is of Christian love perfection best;  
Whose unity in Christ hath made them blest,  
To live in him when law had left us dead:  
The Saints therefore on earth should aye be found,  
With thankful, joyful, hearts of love t'abound.   

SON. LXIIII  
AS doth the fire, with embers overspread,  
And powder in the Cannon rammed hard,  
(By which his furies but awhile debarred,  
When they break forth) procure more fear & dread:  
As air in cloud, or earth restrained long,  
Doth by his nature in the end prevail:  
And (in revenge of his so suffered wrong)  
Doth earthquake breed, or thundering firebolts hail:  
So when increasing sins, afresh assail  
Our God of mercy, then is he prepared,  
Our insolences fiercely to reward  
With double ruin, which he will not fail  
To terrify those that in sin are dead,  
Whilst his to live (reserved) thereby are lead.   

SON. LXV.  
WHen I do see a man of lofty mind,  
Delighting in the pomp he doth possess;  
A ruin or a shame at hand I guess,  
For which effect God doth his judgement blind:  
For as most daintily we use to feed,  
The beasts to slaughter that we have ordained:  
So surfeit of delights, a fear should breed,  
Lest sourer penance afterward remained:  
The proof hereof hath still the godly waynd,  
From pride or too much trust in happiness;  
Which do not still God's favour firm express,  
But used as trials are, of conscience feigned,  
We therefore cause of care in plenty find,  
To move us pray, and watch the end behind.   

SON. LXVI.  
AS doth the morning comfort to us bring,  
By giving light to guide us in our ways,  
As sunshine beams his beauty then displays,  
To solace, feed, refresh each earthly thing:  
So should (me thinks) a thankful heart thereby,  
Be moved, to weigh the fruits by them we have,  
And by that light a greater light espy,  
Who these (for bodies good) unto us gave.  
Like light unto his soul forthwith to crave,  
Whereby it sleeping (void of holy rays  
Of grace) in sin doth spend away the days,  
Which Christ our Saviour died, the same to save,  
Unto thee Lord, (Creator, powerful king)  
With birds by break of day they praise should sing.   

SON. LXVII.  
I List not judge nor censure other men;  
As I do judge, so judge me others will,  
And God himself that part can best fulfil:  
With others faults I will not meddle then,  
Unless so far as duty doth desire,  
Which is with love to warn them of the way,  
Whose weakness doth our loving aid require,  
To stay their steps wherein they are astray:  
But I must judge myself (doth scripture say)  
And that I will, but not by native skill:  
The law and Gospel they shall try me still,  
And their true touch, shall my estate bewray:  
My conscience witness more than thousands ten,  
My heart confess my faults with tongue and pen.   

SON. LXVIII.  
I See sometimes a mischief me beset,  
Which doth amaze me much, and grief procure:  
I have a hope or hap I wish t'endure,  
But it doth vanish strait, and I do fret.  
I crave sometimes of God with fervency,  
A thing (me thinks) which might work to my joy,  
My prayers yet he seemeth to deny,  
And by the contrary doth work my'annoy:  
I find at length the thing I scorned (as coy)  
Fall to my profit, and doth me assure,  
That God by this his goodness, doth allure  
Me to depend on him, and not to toy,  
(By native reason guided,) but to let  
His providence have praise, and honour get.   

SON. LXIX.  
HOw should I use my time henceforth the best?  
The little that remains aught well be spent:  
Too much lost time, cause have I to repent,  
Best mends must be, well to employ the rest.  
To pray and praise the Lord, is fit for me,  
To crave things needful, and his mercies tell;  
My spiritual wants and carnal plenties be,  
As many yet his blessings which excel:  
But multitude of words please not so well,  
He knows the heart which righteously is bend;  
All holy actions are as prayers meant,  
And he is praised, when sin we do repel:  
Then if my life, the world and flesh detest,  
I pray and praise, and shall find actions blest.   

SON. LXX.  
Good words are praised, but deeds are much more rare:  
One shadow is, the other substance right,  
Of Christian faith (which God and man delight)  
Without which fruits our barren tree is bare:  
Once well done, is more comfort to the soul,  
More profit to the world, to God more praise,  
Then many learned words which sin control,  
Or all lip-labour that vain glory says.  
Who in a holy life doth spend his days,  
And still maintain 'gainst sin a valiant fight,  
He preacheth best, his words are most of might,  
He shall convert men most from sinful ways:  
Such shall have honour most (affirm I dare)  
With God and man, and less of worldly care.   

SON. LXXI.  
SInce we by baptism, servants are professed  
To Christ, whose name we (as an honour) bear,  
It is good reason, we his livery wear,  
And not go ranging vainly with the rest:  
Since we do feed (by bounty of his hand)  
On precious food, which he doth give and dress,  
(Who at the well of life doth ready stand  
Us to refresh, if thirst do us oppress.)  
We are too slow ourselves to him t'address,  
To crave and use these gifts in love and fear:  
His righteous livery we do rather tear,  
Than whom we serve by use thereof express:  
Little he got that was such bidden guest,  
And how can thankless servants than be blest?   

SON. LXXII.  
SInce shame of men much more than godly fear,  
Restraineth us from sin, as proof doth preach;  
Since more we after name of virtue reach,  
Then to the truth thereof we love do bear:  
It were a part of wisdom to devise,  
To use our nature (of itself so vain)  
From so base custom (even for shame) to rise  
To actions good, which might true honour gain.  
The best remedy I therefore find remain,  
To purchase praise, and virtues habit teach,  
Is to profess in speech the same, whose breach  
In life we should refrain, lest we should stain  
Our name, which would at length our liking rear,  
To love of God indeed, and sins forbear.   

SON. LXXIII.  
THe difference is right great (a man may see)  
Twixt heaven and earth, twixt soul and body ours,  
Twixt God & man, heavens power & earthly towers;  
As great the difference, in their use must be,  
By high, ambitious, and by wrathful sword,  
Are earthly, transitory kingdoms gained;  
Humility with patiented deed and word,  
To heavenly crown and honour doth attain:  
Man will his conquest with vain glory stain;  
Heavens kingdom former pride forthwith devowrs,  
It equals all estates, sects, skills, and powers,  
And makes the body well unite remain,  
Whereof the head is Christ, the members we,  
And held coheirs of heaven with him we be.   

SON. LXXIIII.  
FOr us who do by nature still incline  
Unto the worst, and do the best forget,  
Who do all passed benefits lightly set,  
And so unthankfully 'gainst God repine:  
It were great wisdom daily to observe,  
Such sundry haps as do to us befall,  
By which to learn, how much God doth deserve;  
Who those, and passed benefits gave us all.  
And since there is not any bliss so small,  
But for the which, we ought acknowledge debt,  
On each occasion we should gladly get,  
A means our minds to thankfulness to call.  
For nought God craves, new can give in fine,  
But drink with thanks his cup of saving wine.   

SON. LXXV.  
THe parable of seed well sown on ground,  
Which did according (as the soil did serve)  
Some never bud, some bloom, some straightway starve,  
Some grow, & in his crop so much abound:  
Doth well describe (as Christ full well applies)  
The nature of the word, the which is sent  
By written Gospel and by preachers cries,  
Into the heart, which (hearing) it doth rend:  
And (as well tilled) sometimes gins relent,  
And yieldeth blessed fruit and praise deserve;  
As God the showers of grace doth freely carve,  
And diligence in weeding it is spent:  
For many times such sinful tars are found,  
As good had been the seed in sea had drowned.   

SON. LXXVI.  
I Cannot choose (but yet devoid of pride)  
To note the happy and the glorious time  
Wherein we live, and flourish in the prime  
Of knowledge, which those former days not tried:  
For all pre-eminences which are read,  
(Forespoke of latter age by Prophets all)  
As happily were performed, as promised,  
When Christ those mysteries did on earth unfold,  
And those accomplish which were long foretold:  
The same, yea more by far (we dust and slime  
Unworthy wayers of thee, high we climb)  
Enjoy, through preached truth more worth than gold.  
But woe is me, this grace is us denied,  
We (to ourselves) have not the same applied.   

SON. LXXVII.  
IF thou do feel thy fleshly thoughts repine,  
When thou dost bear the crosses God doth send,  
And that thou under burden of them bend,  
And out of due obedience wouldst untwine:  
Remember when as yet a child thou wast,  
Thou suffered'st patiently thy parent's rod,  
Because thou knewst his hatred could not last,  
Though he thee punished, doing thing forbade:  
And wilt not thou, much more yield unto God  
Obedience, who thy good doth still intend?  
Whose fatherly protection doth defend  
Thee from his wrath, when sin had made thee odd:  
The father to thy soul he is in fine,  
His wrath assuaged, his love doth soon incline.   

SON. LXXVIII.  
TRue is it sure, and none will it denay,  
That faith enableth man to be more fit  
For heavenly knowledge, than a human wit:  
To which, hid secrets God will not bewray.  
But what is faith, and how it may be known,  
How best attained; in that most men mistake:  
In judgement of the same would care be shown,  
And of true faith from false, this difference make;  
If worldly strength and wisdom man forsake,  
If he by humble prayers seek for it,  
If of God's promises he doubt no whit  
In Christ, but for his strength that rock he take,  
It builded is on ground which still shall stay,  
From fleshly bondage free, at latter day.   

SON. LXXIX.  
WHat high presumption is there grown of late,  
In abject shrubs of Satan's darnel seed?  
That (bramble-like) sin thus aspires indeed,  
To top the Cedar, that his pride doth hate?  
I grant the fault, in suffering him so long,  
In humble shape to creep and climb so high;  
Sin (poyson-like) with age becomes more strong,  
And Crokadell-like doth slay with tears in eye:  
But since therefore no other shift I spy,  
I like and will my lofty top abate,  
My prostrate soul, may so restrain the state  
Of his increasing power, whereby that I,  
In building of God's house may serve some steed,  
And sin confounded lie, like loathsome weed.   

SON. LXXX.  
WHo sees in common view of humane kind,  
The exiled captive-state of sinful man,  
Sold unto death (which only ransom can,  
Appease the wrath for fall of parents blind)  
May (if he be of faithful number) prove  
A greater comfort than he can express,  
To see himself, whose sins these plagues do move,  
Freed from th'eternal death, whilst ne'ertheless,  
The wicked reprobate, who not confess  
Their fall, nor feel the favours Christians wan,  
Headlong proceed, in path first parents ran,  
And to the double death, themselves address:  
But happier he ten thousand times shall find,  
His weakest state, than their great gifts of mind.   

SON. LXXXI.  
Who gives may take, we ought not to repine,  
Both wealth, and ease, yea life also by right,  
God giveth all, all things are in his might,  
And he can send and will, good end in fine:  
Why should we then grudge any thing to bear,  
That he doth send? or niggardly bestow  
Our lives or goods? since to that use they were  
Given us, as nature teacheth us to know.  
The great increase of fruit the same doth show,  
Which from one grain produced is in sight,  
(Which as thing cast away appears to light,  
Till he (by blessing his) do make it grow)  
Which should our hearts to faith in him incline,  
And not distrusting seek for farther sign.   

SON. LXXXII.  
Our blinded natures that cannot foresee  
Th'effect of nature, or what may succeed  
Of actions ours, this error forth doth breed,  
That we th'event, by chance suppose to be▪  
To us they may in deed by hap befall,  
(As things beyond our skill or power to stay)  
But (as Gods works) chance can we not them call,  
Or fortunes deed, or hap as we use say:  
God doth foresee, and guide each thing the way  
It shall proceed, and he doth give the speed,  
That doth ensue, and present are indeed,  
Things past and future, as they stand or stray:  
Him as true cause of all things we agree  
To be, and from all chance or fortune free.   

SON. LXXXIII.  
IT is a thing we lightly do neglect,  
And yet a thing (me thinks) we most should fear,  
As which within our conscience still doth bear  
A witness of our guilt, and foul infect:  
When we by fame do find our spotted name,  
(The greatest plague a man on earth may find,  
The hardest witness of our worthy shame,  
And sorest censurer of deed or mind)  
Yet so self-love doth judgement often blind,  
Or ignorance our native reason blear,  
That what is said or thought, by whom or where,  
We little care, but let it pass as wind;  
Though proverb truly say, by fames affect,  
God's judgement lightly doth a truth detect.   

SON. LXXXIIII.  
IF common fame be lightly, likely found,  
And fame for ill be such unhappiness,  
Then this (me thinks) a man must needs confess,  
That ill report (from persons good) doth wound.  
If by report, much more if poor oppressed,  
If innocents, if they to God complain,  
If vengeance they do call, to have redressed,  
The griefs and agonies they do sustain:  
If God (as so he hath) hath witnessed plain,  
That he will hear their cries whom men oppress,  
And will his care of them herein express,  
That their complaints and cries turn not in vain;  
What iron age is this, that such a sound  
Of cries against oppression doth abound?   

SON. LXXXV.  
MY younger thoughts do wish me to withstand  
The grave advise, which grace with love doth lend  
Their rash decrees to tyranny do bend:  
These wish me (wisely) note the cause in hand;  
The safe possession of a crown in peace,  
By abstinence a while, and patience used:  
Sins power to show, the others urge, ne cease  
To say, that pleasures should not be refused:  
The worse part my soul had almost choosed,  
And for the pleasures which an hour doth send,  
(And to eternal bondage after tend)  
I been by law and reason both accused:  
But since thy goodness Lord gave blessed land,  
Keep in thy laws my fleshly subjects band.   

SON. LXXXVI.  
ALas, how watchful and how diligent  
We are to further every fond desire:  
How slow again to thing God doth require,  
And how against the hair, good motions went.  
Full many more solicitors we find,  
To satisfy each trifle flesh doth crave,  
Then to the things good conscience would us bind,  
And which (as duties) God in law us gave:  
The wit, will, memory we ready have  
To blow the bellows of affections fire;  
The soul may drenched perish in the mire  
Of fleshly thoughts, ere any seek to save,  
Or spare one minute (which is fond spent)  
To secure it, though it to good were bend.   

SON. LXXXVII.  
WE have been babes, babes yet by nature we,  
Unskilful, ignorant of heavenly law,  
And babe-like should be then in fear and awe  
To God, by whom create and ruled we be:  
Weak food best fits weak stomachs (as is said)  
And charity would wish true weakness bear;  
Like strength to all God's wisdom hath denayed,  
But by long sucking 'twere fit we stronger wear:  
Nothing to bear away, though much we hear,  
To speak of faith, which forth no fruits can draw,  
To feed with greediness the body's maw,  
And yet no spiritual strength to let appear,  
Is sign the soul is dead, in thee or me:  
For living trees, by kindly fruit we see.   

SON. LXXXVIII.  
NOt every action which to happy end  
A man doth bring, is token as I find  
Of goodness in the doer, though our mind  
And common sense some reason so pretend:  
The deed which meriteth (for virtue) praise,  
Must be premeditate in will before,  
Endeavoured lawfully, and which bewrays,  
No private object or respect we bore;  
And God himself things judgeth ever more,  
Not by effects, as men of wisdom blind,  
But by intentions faithful, honest, kind,  
Of such as doing them his aid implore:  
He issue doth to actions different send,  
As he to greater good (ever ill) will bend.   

SON. XCIX.  
IF God should measure us as we deserve,  
(For each offence, requiting equally)  
His justice we, with horror should espy,  
From which excuse (to shield us) could not serve:  
But justice his by holy bound restrained,  
Of mercy, which doth waighour weak estate,  
A proper counterpoise for us hath gained,  
Whilst justis wrath, Christ's mercy doth abate;  
His Son our Saviour, doth set open a gate  
To safety, by the pardon he did buy,  
With blood most innocent, lest we should die,  
Guilty of sin, which justice needs must hate.  
Thus we (by faith) cannot be said to serve,  
Our faults are his, of merits his we carve.   

SON. XC.  
IT is a custom that deserveth blame,  
And over common with us now adays,  
That every man his fault on other lays,  
And some excuse for every evil frame,  
And rather than we will the burden bear:  
We lay on God (whose providence rules all)  
The cause of what, our wicked natures were  
Producers of, with wilful bitter gall.  
Thus from one sin to other we do fall,  
And hairs herein our nature us bewrays,  
Of parent first, who his offence denaies,  
And rather God, wife, serpent guilty call,  
Then to confess his proper free will lame,  
And by repentance praise God's holy name.   

SON. XCI.  
HOw can he be the author held of ill,  
Who goodness is itself, and only true?  
To whom alone perfection still is due,  
And all the world, with goodly works doth fill?  
It is not God, it is ourselves alas,  
That doth produce these foul affects of sin,  
Our sickly nature, first infected was,  
And lacking taste of truth, delights therein:  
Our deeds in us, how fowl soe'er they have been,  
What good soever of them doth ensue,  
That part is Gods, our corrupt nature drew,  
The worse part; and flesh, death snares did spin,  
And even our deeds, the which our souls do kill,  
Are good to God, and work his glory still.   

SON. XCII.  
DOth any man desire his life to mend,  
And that of sin he might a loathing find?  
Let him but on his actions look behind  
Forepast, and see where to they most did bend:  
Let him on others look with equal view,  
And note deformity of lothfull sin,  
Let reason (not affections) tell him true,  
The brickle state himself tofore was in;  
As doctrine, that to penitence doth win,  
And true repentance, one of honest mind,  
When he in other sees affects so blind,  
As he in reason thinks could not have been:  
Such as himself ashameth to defend,  
And to be guiltlese off, he would pretend.   

SON. XCIII.  
I Have desired, and held as chief delight,  
To lead my life, where mirth did always dwell,  
From soul, so sorrow thinking to repel,  
In feast and sport so past I day and night:  
But if (as oft there did) a dismal chance  
Befall, whereby I found some cause of grief,  
I was amazed, despaired, and as in trance,  
No comfort found, or means to give relief:  
My former joys provoked sorrow chief,  
I loathed the thoughts before did please so well,  
My meditations then of death befell,  
And of world's pleasures, which were vain & chief,  
Which made me change my former humour quite,  
For tears, cares, sorrows, still to be in sight.   

SON. XCIIII.  
SInce we are found (if we ourselves do know)  
To be a barren ground and good for nought,  
Unless by husbandry we will be brought,  
To aptness for some good whereon to grow:  
Since preachers are the husbandmen ordained,  
And preaching of the Prophets is the seed,  
By whose endeavours only fruit is gained,  
Of holy life, the which our faith doth feed;  
methinks it should a greater aptness breed,  
In tenants to this soul, which Christ hath bought,  
To have it so manurde and daily wrought,  
As it might grow to bettered state indeed,  
And yield some crop of goodness, which might show  
The thankful hearts, which we to God do owe.   

SON. XCV.  
WHen I behold the travel and the pain,  
Which wicked men in evil actions bide,  
What hazards they assay to go aside,  
When with more ease, they virtue might attain:  
How thieves and murderers such boldness use,  
Such watchful painful means their wills to win,  
As even religious men do oft refuse,  
To taste of like, though they would feign begin.  
I find too true, that we are sold to sin,  
And that the body doth the spirit guide,  
That reason yields to sense, and sense doth hide  
Lust in his liking, which doth forward slide  
From ill to worse and never doth refrain  
Sin, which may sin; nor pain, which pain may gain.   

SON. XCI.  
SInce nothing is more certain then to die,  
Nor more uncertain, than the time and hour,  
Which how to know, is not in Physics power:  
Yet nature teacheth it, to be but nigh;  
For that death stealeth on us like a thief,  
And nothing living is exempt therefrom,  
His malice to prevent, is wisdom chief,  
That unprovided he not take us so:  
As that on sudden he appear a foe,  
And us compulsively he do devour,  
That God by him in wrath do seem to lower,  
And that to death, (not life) we seem to go;  
So let us live that death we dare defy,  
Since heavens eternal life, we gain thereby.   

SON. XCVII.  
GReat are the grace's God in man doth show,  
All tending chief to souls proper gain,  
That by some means at length he might attain  
To higher thoughts, from earthly base and low:  
Yet since no benefits we do receive,  
Can so assure us of his love indeed,  
That love of world, and earth they can bereave,  
And make our minds on heavenly joy to feed;  
Much less a new desire in us can breed,  
To win the heavens by loss of life so vain,  
This common way by death he made remain,  
Inevitable to all human seed;  
By force those heavenly joys to make us know,  
Which after death in lasting life shall grow.   

SON. XCVIII.  
MIght Elizeus wish allowed be,  
And prayer blest, which Solomon did make,  
And canst thou then thy travel undertake,  
For worthier prize than they have shown to thee?  
Sure heavenly wisdom earthly wisdom teacheth;  
Such wisdom findeth grace with God and man,  
Who seeks these first, God plenteously him reacheth  
All other earthly gifts, he wished or can:  
That will I seek, that will I study than,  
No plenty shall my thirst thereafter slake,  
With Elizeus will I always wake,  
And watch the Prophet's ways, and manner when  
My Saviour doth ascend, that I may see  
His glory, ●and he his grace redouble'in me.   

SON. XCIX.  
LOng do the wicked run a lawless race,  
Vncrost and uncontrolled in their will;  
Their appetites at pleasure they do fill,  
And think themselves to be in happy case:  
But stay a while, and let me see the end,  
(Which crowneth every good and perfect deed)  
And you shall find their slippery way to bend  
To ruin, if in time they take not heed:  
For earthly ease security doth breed,  
Security, the soul doth lightly kill,  
It breeds forgetfulness of God, and still  
Doth quench the sprite and body pampering feed;  
Who therefore doth delights too much embrace,  
Among the blessed, may hap to lose his place.   

SON. C.  
LIke as the sun whose heat so needful is,  
Produceth daily different effects,  
According to the nature of objects,  
Which hardeneth that, yet mollifieth this:  
So doth the Gospel preached, even the same;  
It makes some to repent and melt in tears,  
Some stubborn hearts repine, and cavils frame  
To quarrel at, and scorn such needless fears:  
The lowly heart, in joy and hope it rears,  
The haughty mind, as low assoon dejects,  
In zealous hearts it neighbour-love reflects,  
Whiles other conscience, spite and rancour bears:  
The native power it keeps of perfect bliss,  
And holy heat consuming all amiss.   

EPILOGUE.  
TEmpt me no more to dwell in Cedar tents,  
Pavilions of Princes and of pride,  
My tickle strength is daily like to slide,  
And makes my body do what soul reputes:  
My years forewarn me to forbear annoy,  
In liked things which do the senses feed,  
In costly colours, gems, or games to joy,  
Or stately troops, or honours fruitless seed.  
For passed vanities my heart doth bleed,  
And vowed hath the resting time I bide,  
(If God in constancy my heart shall guide)  
Some riper fruits on former soil to breed;  
Which grant me Lord, that so thy servant I,  
May in thy Courts remain, and flesh defy.    

AN INTRODUCTION TO PECULIAR PRAYERS.  
TO thee (o Lord) who only know'st my sin,  
And only able art, my state redress,  
To thee alone my plaints directed been,  
To thee my guilt alone I do confess:  
In hope thy gracious aid at need to win,  
Who givest me grace, these prayers to address:  
My words can not express, My inward grief,  
My deeds declare too well my true disease,  
Yet doubt I not to crave of thee relief,  
Because thy Son did first thy wrath appease:  
These are my wants, and many more than these,  
But of them all, unfaithfulness is chief:  
Yet as repentant thief, On cross found grace,  
Vouchsafe my plaints with mercy to embrace.  

SON. CI. Craves grace to pray.  
O Powerful God in Christ our father dear,  
Who mad'st and rul'st all things even by thy will,  
Whose truth and love, the heavens and earth do fill,  
Vouchsafe my will to frame, and prayers hear,  
Touch thou my heart, my blinded judgement clear,  
That sorrow for my sins may tears distill:  
Let true repentance kill. All carnal lust,  
Let purpose to amend, my soul direct,  
To crave thy aid, who only canst protect  
Man's feeble strength from thoughts, words, deeds unjust:  
Frail is man's power and will, his substance dust,  
His purest actions, hourly it detect;  
Yet do thou not reject, Thy work in me,  
Who crave a will to pray, and faithful be.   

SON. CII. Salutation of the Church.  
Hail sacred seat of God's eternal peace,  
Where all his blessings kept in treasure are,  
Twixt soul and body, which accords the jar,  
And causest cumbers of discord to cease;  
From wandering worldly thoughts, thou dost release  
My doubtful hope, which sought for help from far:  
In Satan's fiercest war A bulwark strong,  
In nature's hot assault a sure defence,  
An Ark of safety for our feeble sense,  
A watchman's tower to those to thee belong,  
A harmony of heavenly musics song:  
Kind shepherd to the soul, which strays not thence,  
For still with sweet incense Thy lights do flame,  
And Christ thy Priest & Captain guards the same.   

SON. CIII. For constancy.  
ALas o Lord, how frail the flesh I find;  
How ready to revolt unto distrust;  
How willing to seek help in flesh unjust;  
Ungrateful fruit of graceless human kind,  
Which harboureth such monsters in the mind,  
As soul and body both needs ruin must:  
Like wavering sand or dust, With winds which move,  
From good to ill, from ill to worse we fall,  
We have not sooner grace for help to call,  
And budding faith thy mercies for to prove,  
But weary long to seek our joys above,  
We quench this sprite, and have no help at all:  
The peril is not small, (Lord) I am in,  
Inflame the faith, and zeal thou didst begin.   

SON. CIIII For faith.  
SInce thus myself I find to be unclean,  
Unfit to bide before God's justice throne,  
Who recompense for sin accepteth none,  
But to the rigour of desert doth lean,  
To fly to thee my Saviour Christ I mean,  
Who paidst my debt sufficiently alone:  
I need but make my moan To thee I know,  
For thou art ready to relieve my want,  
Thy father's love, and thy obedience brent  
With zeal, thy mercies on us to bestow:  
Whereof since faith the use to us must show,  
And as it is more fervent or more scant,  
More powerful is to daunt Death's bitter sting,  
craunt faith may prayers frame, & comfort bring.   

SON. CV. For grace to judge of good & evil.  
AMidst these dangerous days wherein I live,  
Poor silly Orphan destitute of skill,  
By parents fall forlorn, by nature ill,  
Crave grace of thee o Lord: and therewith give,  
power to my weakness sin away to drive,  
That so I may thee serve and honour still:  
Reform my feeble will, And it incline,  
To have henceforth a wise and solid taste,  
Of truth and falsehood; let my choice be placed  
On perfect pattern drawn with virtuous line:  
With serpent's wisdom let my judgement shine,  
To shun the snares whereto my lust would hast:  
Vouchsafe my suit be graced, With help from thee,  
Thy word the lamp of light unto me be.   

SON. CVI For innocency in evil.  
SInce so simplicity, thy word doth praise  
(O Lord) as that thy Son example gave  
By all his life, and works that he did crave,  
His servants wherein to direct their ways,  
Like to the babe on mother's breast that stays,  
And silly Lambs, and doves which no guile have.  
Since he is priest to save, And to embrace  
The lame, blind, naked, leaporous, reject;  
Since to yield health to all, and such protect  
As simply do with faith approach the place,  
When he in mercy's seat doth show his face,  
And prayers hear, and needful suits effect:  
Lord do me not neglect, Poor, silly, blind,  
Who meritelesse, yet mercy hope to find.   

SON. CVII. Shame of sin.  
HOw could I Lord but be ashamed indeed,  
To lift my eyes to thee, to crave for aid;  
When I of thought, word, deed, have sins displayed,  
With multitude of monstrous of springs breed,  
The true portrait of Adam's carnal seed,  
Which made him hide himself when he it weighed:  
I therefore am afraid, And shun to show  
Unto the world, the shameful brood I bear,  
Which thoughts do hatch, and vile affections rear;  
Too hateful for a Christian soul to know,  
And do so hastily to hugeness grow,  
As vain it is a figtree leaf to wear:  
I know no other where My shame to hide,  
But with thy merits; or thy wrath to bide.   

SON. CVIII. Against defection.  
WHen I (o Lord) unto my mind do call,  
The fearful records of the patriarchs best,  
In whom great gifts of grace did seem to rest,  
And yet to foul and fearful sins did fall;  
I do deplore the frailty of us all,  
And fear defection even in those are blest.  
And since I am the least, O Lord (alas)  
Of many, that in word profess thy name,  
And I some feeling taste have of the same,  
Which doth not forward to perfection pass;  
It makes me see (as in a looking glass)  
The feeble strength of this my present frame,  
Which clogged with sin is lame, And would look back  
To hell (from which I fly) if grace should lack.   

SON. CIX. Not to trust in flesh.  
WHat trust may I, o Lord, on flesh repose?  
Whose mould is earth, whose substance is but dust,  
His thoughts unclean, his actions all unjust,  
As is the stock of parents, whence it grows;  
Whom fraud, untruth, pride, lust, distrust enclose,  
By which (by nature) ruled we are and must:  
I know the feeble trust, I may expect,  
And safety which on such a frame is found;  
Where weak foundation is the sand unsound,  
Which may ●●t bide the brunt of stormy day,  
When as temptations shall their power display,  
Or yet afflictions us environ round:  
Upon a surer ground, Faith must me build,  
And Christ my saviour so my soul may shield.   

SON. CX. Pray for humility.  
SInce thou o Lord and Saviour dost confess  
Thyself a true Physician, unto those  
Who with humility their griefs disclose,  
And unto thee for aid, by prayers press;  
Vouchsafe thou so my heart to thee address,  
That on thy help alone my faith repose.  
Vouchsafe my sight unlose, Make me to see  
The naked show of nature's power and shame;  
Let me behold my works, weak, lewd, and lame;  
And let my heart with sorrow pierced be,  
And pressed down, procure such moan in me,  
As may in fine repentance truly frame:  
That humbly so thy name, I may adore,  
And faithfully in fine thy help implore,   

SON. CXI. For Comfort in affliction.  
Leave me not Lord, most humbly I thee crave,  
In this distress, whereto my sinsme bring,  
Which headlong unto hell, my soul would fling,  
And make me think, there were no power could ●aue  
My wretched state from deaths eternal grave,  
Which poisoned is by Satan's deadly sting▪  
But teach thou me to sing, O Lord thy praise,  
Amids thy saints which see thy mercies still,  
With joy and comfort do my courage fill:  
Once Lord my soul, which yet in terror stays,  
Make me to bend unto thy will my ways,  
And frame my powers unto thy holy will:  
The power of Satan kill, And so increase  
My soul with comfort of thy lasting peace.   

SON. CXII. I● prosperity not to forsake God.  
THe more o Lord I see before my face,  
The daily blessings, which thou dost bestow  
On me unworthy wretch, who well do know,  
How far affections vile in me have place:  
The more I see, just cause to call for grace,  
Lest for abuse of them thou vengeance s●ow;  
For than most soon we grow, For to forget  
The giver, when the gifts we once have gained,  
Ingratitude our natures so hath stained,  
Thy greatest blessing we most lightly set,  
So far we are from paying praise for debt,  
We do forget the nurse us fed and weaned:  
As Israel not refraind, Thee most t'offend,  
When most thou them didst feed & comfort send.   

SON. CXIII. Man's Sorrow for sin.  
I Must commend the thing the world doth hate,  
And like the thing that flesh and blood detest;  
The cares and griefs by which I was oppressed,  
Which made me see and know my wretched state:  
Wisdom is dearly bought, but not too late;  
Who tastes true fruit of care, knows comfort best:  
Make me then Lord digest each bitter pill,  
Which for correction of my sin is sent:  
Purge thou thereby, my dross, make me repent  
Each lewd affect offensive to thy will:  
A new and better nature Lord in still,  
Which to thy service always may be bend:  
With sorrow often rend, My hardoned heart,  
And let repentance purchase cure of smart.   

SON. CXIIII. For true fear.  
Fear is a frailty known to human kind,  
Which witnesseth a guilt where it doth dwell:  
Since Adam's fall, his offspring knew it well,  
And every man in conscience doth it find;  
It takes possession in atroubled mind,  
And (if grace want) despair drives down to hell:  
Yet these thy praises tell, O Lord they shall,  
Who daunted for their frailties, do require  
Grace to resist their lusts, and do aspire  
For strength of true perfection for to call,  
And have a fear of sin (though near so small)  
For love of right, as well as shunning ire,  
Kindle their love with fire, Sprinkle it with fear,  
That incense of obedient smoke it rear.   

SON. CXV. Sorrow for coldness of compassion.  
I Feel o Lord, and sorrow for the same,  
The slender feeling, and compassion small,  
The which I have of neighbour's case at all;  
Which to assist their states my heart should frame,  
Who with my lips, profess a Christian name,  
But stop my ears when they for help do call,  
So easily we fall, And do forget,  
The lesson which our Master Christ us gave,  
Who us with mourners to lament would have,  
And on our brother's good, chief care should set:  
But self-love and cold charity, doth let  
No fruit of faith proceed, though neighbour crave:  
Yet thou didst freely save Me wretch clean lost,  
Whose life the blood of thy dear Son hath cost.   

SON. CXVI. For Patience.  
WHen I o Lord in troubles sore oppressed,  
My heavy state with careful thoughts do way,  
Which hope of happy issue doth denay,  
A●d frailty of the flesh can scarce digest;  
I only find here in at length some rest,  
When on thy mercy promised I stay;  
And when from day to day, I see with shame,  
My new offences, which do trespass thee,  
And note how long thy judgements spared me,  
Which justly might burst forth in vengeance flame;  
Ye when my saviours sufferings show the same,  
Which ought a rule to his elect to be:  
I crave that I might see, Like fruits of grace,  
So that impatience hold in me no place.   

SON. CXVII. For continuance of God's word.  
THe greatest plague that I see cause to fear,  
To such as I, who have so careless been,  
By reading and by preaching, for to win  
True knowledge, which our hearts to thee might rear  
Is, lest thy Prophet's sound should so forbear  
To preach thy word, that we should dwell in sin:  
And wallowing therein, We should delight  
In ignorance (the headlong path to hell)  
And wickedly in carnal tents to dwell;  
And so surcease with sin, or lust to fight:  
Grant therefore (Lord) thy sword may always smite  
My soul, till sin it from me clean expel:  
Let Prophets always tell To us thy will,  
And keep us under thy obedience still.   

SON. CXVIII. For grace to bring forth fruits.  
ALthough (o Lord) I do as truth confess,  
No power in human art that can thee please;  
That all polluted are with first disease  
Of sin original, which did transgress  
By parents fall, and works in us no less,  
On whom by just succession sindoth cease:  
Yet since Christ doth appease The penance due,  
By bearing burden on his back for me,  
And faith herein sufficeth me to free;  
Which faith must fruitful be if it be true,  
And works of grace regenerate ensue,  
Which perfect pledge of safety ought to be:  
I crave (o Lord) of thee, From day to day,  
To guide my steps unto a righteous way.   

SON. CXIX. Aide in conflict with sin.  
Weak are my Champion's Lord which fight with sin;  
I mean my will, and power which take in hand,  
The fury of their assaults for to withstand,  
And victory of him do hope to win:  
Some sign it is of courage, to begin  
To fight, but cowards part to leave the land.  
I feign would come in band, And liege would make  
With thee my Saviour, ere I be assailed:  
No other comfort ever man avayld,  
But trust in thee, when troubles them did take;  
Thou helpest thy flock, thou dost not them forsake,  
If so their faith in thee be nothing quailed:  
No syllable is failed Of all thy word,  
Thy truth sub dues the force of wrathful sword.   

SON. CXX. Comfort in affliction.  
WHy do we not rejoice, whilst Christ we have  
Our bridegroom, wedded sure to faithful band?  
His own free liking made our merit stand,  
And by his word, his love to us he gave;  
First pledge whereof was Baptism, which forth drove  
Our fear, and lent a gracious helping hand.  
And that in sacred land We might be free,  
And there possession have of endless rest,  
His Testament he made, and with the blessed,  
Our heritage (by faith) he made us see:  
He signed the writ with his assurance best,  
Of bread and wine, which might a Simboll be,  
His corpse nailed on the tree, For our discharge  
From sin, hell, death, which sets our soul at large.   

CONCLUSION.  
THough long (my soul) thou banished haste been,  
From place of thy repose, by tyrant's might;  
By world and worldly cares, by flesh, wherein  
Thy wandering thoughts have dazzled judgements sight:  
Learn yet at length to guide thy course aright,  
Unto that end which must begin thy rest;  
Learn once for shame, so constantly to fight  
Against affections, which please fancy best,  
That all unfruitful thoughts thou mayst detest,  
And hold those common pleasures, cumbers great,  
Whose issue, age and time with ruin threat,  
When death unlooked for, seems a fearful guest,  
Retire thyself, as wise Barzilla did,  
From worldly cares, thy purer thoughts to rid.    

A TABLE DIRECTING BY PART of the first verse of each, to the  
A Book. Sonnet. A Base borne 1. 54 According to thy 1. 41 A husband man 1. 53 Although the world 2. 70 Although these 2. 86 Amidst the graves 1. 42 A merchant 1. 21 Among the press 1. 22 Among thy sheep 1. 9 Amidst this famine 1. 37 A Moabite 1. 80 Amidst this pilgrimage 2. 80 A poor Arabian 1. 20 A tenant 1. 50 As thou art pure 1. 24 As oft as thou 1. 31 A sinful Syrian 1. 98 A servant Lord 1. 73 A servant sold 1. 75 As through a mist 2. 1 As fareth with 2. 9 As is the treasure 2. 15 As but vain 2. 66 As doth the stars 2. 53 As doth the Moon 2. 44 A virgin pure 1. 29 avant base thoughts 2. 37 A wicked Pharisie 1. 16 A wicked thief 1. 78 A wicked soul 1. 19 B   BEhold o Lord the city 1. 10 Behold o Lord a tree 1. 14 Behold amidst worlds 1. 92 Betwixt two strong 2. 17 By many gifts 2. 62 Borne blind I was 1. 38 C   CAll me o Lord 2. 58 Cleansed are the 2. 2 F   Feign would I fence 1. 32 fain would follow 2. 52 fain would I praise 2. 40 Five foolish virgins 1. 17 F●e fainting faith 2. 48 For common matter 2. 77 Fortune and chance 2. 100 For out of darkness 1. 2 From luda wandering 8. 82 From far I see 2. 18 G   GReat are the 2. 67 Great is thy 2. 65 H   HE is unworthy 2. 21 How should my 1. 1 How hard it is 1. 48 How oft o Lord 1. 63 How drunken are 1. 39 How precious 2. 21 How can I limit 2. 26 How may this be 2. 34 How fond a thing 2. 46 How many privileges 2. 61 How should the quiet 2. 63 How happily 2. 78 How is it that 2. 82 How loath this 2. 96 How should my 2. 85 How should I 2. 89 How do Gods blessings 2. 91 I   I Fellow thee 1. 25 I seek o Lord 1. 13 I will not fear 2. 38 I justly am 1. 52 I see alas 1. 99 I find my heart 2. 49 I have been blind 2. 68 I have begun 2. 6 I see a storm 2. 81 I shame to see 2. 13 I know not 2. ●2 In humble wise 1. 4 Into thy vineyard 2. 23 In bondage long 1. 79 In famine great 1. 89 In deadly sleep 1. 43 In pride of youth 1. 6 If thou vouchsafest 1. 45 If he to whom 2. 11 If Saba Queen 2. 45 If beauty be 2. 33 If Paradise 2. 59 If he unworthy be 2. 73 If I did hope 2. 93 If I can speak 2. 99 It is not Lord 1. Pref. It were unfit 2. 71 It is no light 2. 76 L   LAme of my limbs 1. 7 Let earthly things 2. 47 Like pined child 1. 27 Like silly babes 2. 55 Lo how I groveling 1. 81 Love than I will 2. 39 M   MY body Lord the house 1. 36 My body Lord infect. 1. 60 My soul like 1. 76 My sins behold 1. 33 My wicked flesh 1. 44 Mourn thou no more 1. 101 My traitorous heart 1. 49 N   NO recompense 2. 20 No sooner love 2. 50 Not that my faith 1. 84 Not every one 2. 88 Now that thou hast 1. 12 Now that I see 1. 61 Now that it pleaseth 1. 69 Now that I have 2. 12 Now will I dance 2. 19 Now that thy mercies 2. 27 O   O Heavenly beauty 2. 32 O heavenly love 2. 35 O perfect son 2. 41 Of sinful race 1. 30 Of every creature 1. 47 Of parents first 1. 26 Of sweet and savoury 1. 90 Out of the fountain 1. 18 Out of thy 1. 92 P   POlluted with 1. 28 S   SInce it hath 1. 46 Since with Goliath 1. 11 Since thou hast raised 1. 65 Since thou by grace 1. 100 Since that it pleaseth 1. 88 Since to so holy 2. 3 Since thou o Lord 2. 10 Since how haste 2. 25 So blind o Lord. 1. 77 So foolish Lord 1. 97 Some men do mourn 2. Pref. Sometimes my nature 2. 72 T   THe temple Lord 1. 67 The silly babes 1. 57 The greediness 1. 34 The many trials 1. 85 The dream which thou 1. 93 The seed which thou 1. 94 The malice of 1. 96 The talents which 1. 87 The only daughter 1. 56 The more I seek 2. 8 The end whereto 2. 14 The pleasures of 2. 16 The powerful pen 2. 29 The shining face 2. 36 The chastisemnts 2. 84 The thundering voice 1. 8 The slender City 1. 83 This stately stage 2. 30 Thou formest me 1. 72 Though with thy Saints 1. 40 Thou hast o Lord 1. 86 Thanks will I 2. 22 To shun the rocks 2. 74 V   Unto thy Princely 1. 5 Void of true life 1. 35 W   WEre it not strange 2. 75 Where shall I build 1. 58 Where shall I find 2. 9 What am I else 1. 71 Whilst in this world 1. 70 Whilst with the wholesome 1. 64 Whilst in the garden 1. 51 Where so I cast about 2. 23 When thou vouchsafest 1. 55 Whilst in the vail 1. 59 Whilst that the chosen 1. 62 Whilst that in wealth 1. 66 What strength hath 1. 95 When I begin 2. 83 When as my 2. 3 What tongue or pen 2. 94 What should I render 2. 28 What present 2. 42 What wealth 2. 57 What is felicity 2. 60 When I began 2. 87 When I with grief 2. 95 When desolate I was 2. 79 Who so beholds 2. 43 Whilst in the plenty 1. 74 Whilst I do study 2. 24 Why should he faint 2. 69 Why should this 2. 95 Why should I 2. 90 Within this Ark 1. 3 Within thy garden 1. 15 Within thy house 1. 68 Who so behold 2. 31 Who so could 2. 56 Who seeketh not 2. 57 Who so of perfect 2. 64 Who so would live 2. 97 Would God 2. 5 Words may well want 2. Conclus.   

A TABLE OF FEELING Affection's, being the third centenary of Sonnets.  
 Sonnet. ALl will not serve 6 All men by nature 41 Alas how watchful 86 Alas o Lord 103 Although o Lord 118 Amidst the dangerous days 05 Among the many fires 129 Among the many trials 51 As those with skill 50 As doth the fire 64 As doth the morning sun 66 But will you know 14 Come to the counsel 22 Doth any man desire 92 Down let us fling 43 Exiled be mortal cares 2 Feign would I bring 2 For us who do 74 From out what dream 3 Fear is a frailty 114 Give all to him 13 Good words are praised 70 Great are the graces 97 heal sacred seat 102 Have we not cause 45 He that to do no evil 27 How can I hope 5 How little comfort 24 How should I use my time 69 How can he be 91 How could I Lord 107 I cannot choose 76 If woe there was 32 I feel o Lord 115 I go about 18 I list not judge 67 If thou do feed 77 If common fame 84 If God should measure us 89 I have desired 93 I manuel much 8 I must commend 113 I now begin 9 In midst of plenty 23 I oftentimes 53 I often hear 93 I see sometimes 68 It is not causeless 31 I should not seem 33 It seemeth strange 58 It is not rest 61 It is a thing 83 It is a custom 90 Leave me not Lord 111 Like master like 55 Kike as the sun 100 Long do the wicked run 99 methinks sometimes 16 My younger thoughts 85 Might Elizeus wish 98 Not only doth the Lord 46 Not every action 88 Of thee and of thy praise 1 O happy Simon of Siren 19 O that we could 54 O powerful God 101 Our blinded natures 82 Since it hath pleased the Lord 48 Since we by Baptism 71 Since shame of men 72 Since we are found 94 Since thus myself 104 Since nothing else 96 Since thou o Lord 110 Since so simplicity 106 Slow is our God indeed 52 Strange are in truth 42 Sometimes clean tired 15 Tempt me no more of feeling affections. Epilogue To thee o Lord who Introduction to Prayer. The fatal haps 34 Though lawful many things 37 The season of the year 40 There is great odds indeed 44 The weapons which I 60 The difference is 73 The parable of seed 75 Though long Preface to prayer. The more o Lord 112 The greatest plague 117 True is it sure 78 Vain are the brags 38 What va●ne lip labour 17 What is thy measure full 4 What are our senses drowned 20 When I remember 10 What love is this 11 Who so will serve 12 When I do see the 21 Well if I find 25 Who toucheth pitch 26 When I look back 28 Who seeketh aid 30 Who sows the seed 36 We had not need in idleness 47 What miracle so great 49 When I consider of 53 We may rejoice 56 Wise Moses and grave 57 Who would not crave 59 What is the cause 62 When I do hear 63 When I do seamen 65 What high presumption 79 Who sees in common 80 Who gives may take 81 We have been babes 87 When I behold the travel 95 When I o Lord 108 What trust may I 109 When I o Lord 116 Weak are my champions 119 Why do we not 120 Where hast Preface to affections,  
FINIS.   

Sonnets of the Author to divers, collected by the Printer. And first to the Lords of her majesties privy council.  

To the right H●. and most reverend father in God, my Lord Archbishop of Canterbury his grace.  
IF David did in passion just arise,  
When he recorded his exiled state,  
Compared with happier Swallows, which devise  
To build their nests so near the Temple gate:  
May I not mourn, to see the world o'late,  
So swarm with books, which every where do fly,  
Whose subjects as most base might merit hate,  
(Though curious brains their wits therein apply)  
When better matters buried long do lie,  
For lack of favourers or protector's grace?  
May I not take occasion thus to try  
My pen, and crave that you the same embrace?  
Yes sure, world knows, you can, and will protect  
The cause, why God and Prince did you erect.   

To the Right Ho. Knight, Sir Thomas Egerton, Lord Keeper of the great Scale of England.  
WHat fame reports (by mouth of good and wise)  
It is not flattery to record the same.  
The public echo of your praise doth rise,  
That you by justice balance judgement frame:  
Then may you not, my pen of boldness blame,  
If it present to your impartial eye,  
This holy work, to shield it with your name,  
Which may among profane in daungerly.  
Wise Solomon, child's parent true did try,  
And Daniel false accuser's fraud bewray,  
By searching hearts affects, and words, whereby  
Ones feigned love, the others guilt to way:  
So judge this work, and him shall it deprave;  
So I desire, you justice praise shall have.   

To the right Hon. the Lord Burghley, Lord high Treasurer of England, one of the most Noble order of the Garter, etc.  
IF Romans' held Sibilla's works so dear,  
Because they from divining sprite did grow;  
More precious present then, receive you here,  
Which God on king, king did on world bestow.  
Our Sibyl you, our Solomon we know,  
And so your words and works the world doth prize:  
To virtue you, yourself a father show;  
Hence honour yours, hence countries good doth rise:  
Then this (no fiction that man doth devise,  
But built on best experience life can bring)  
With patience read, and do it not despise;  
Y●● wise experience can confirm each thing:  
It is not rated as Sibilla's were,  
But (prized by you) it will the value rear.   

To the Ri. Ho. the Earl of Esse●, Great Master of the Horse to her Highness, and one of the most Noble order of the etc.  
NOt Neptune's child, or Triton I you name,  
Not Mars, not Perseus, though a Pere to all;  
Such word I would find out or newly frame,  
By sea and land might you triumphant call,  
Yet were such word for your desert too small:  
You England's joy, you enemies' terror are;  
You vices scourge, you virtues fenced wall:  
To Church a shield, to Antichrist a bar.  
I need not fear my words should stretch to far,  
Your deeds outfly the swiftest soaring pen,  
You praise of peace, th'undaunted power of war,  
Of heavens elect, the happielove of men:  
Not knowing then, How to express my mind;  
Let silence crave, this gift may favour find.   

To the Ri. Ho. the Lord Charles Howard of 〈…〉 Admiral of England, one of the most Noble order of the garter, etc.  
WHen as wise salomon's most happy reign,  
Is registered in books of holy writ;  
His greatness seems increase of honour gain,  
By store of worthy Peers his state which fit,  
Whose excellence of courage and of wit,  
His Impery'causd with wealth and peace abound,  
Whose heads and hands, did never idle sit,  
But seeking commons good, through world around,  
By sea and land their swords free passage found,  
Which subjects safety bred, and fear to foe;  
Like fame unto our Prince, you cause to sound;  
Both far and near, whilst you victorious go:  
For which her trust, our love to you is due,  
As pledge whereof, I this present to you.   

To the Right Ho. the Lord Cobham, Lord Chamberlain of her majesties household, Lord Warden of the Sink ports, and of the Noble order of the Ga●ter. etc.  
Gifts are not measured by the outward show,  
Nor by the price, of Peers of Noble kind;  
They shadows are, the heart's intent to know,  
And simple figures of a faithful mind:  
Then since your virtues high, all hearts do bind,  
To strive to testify their grate intent,  
Vouchsafe suppose, my power cannot yet find  
A present fit as will and heart was bend:  
And what king (writing once) thought time well spent,  
That read you once, as thing of some regard:  
His mind meant well, that it unto you sent,  
Time not spent ill, in view thereof is spared:  
If it more worth, I more love could express,  
My due regard of you should yield no less:   

To the Right Ho. the Lord North, Treasurer of her majesties household.  
I May not say, I shun to show my want  
Before yourself, whom I true noble hold,  
Since I to others have not made them scant,  
And may of meaner men be well controlled:  
This common guilt of mine, makes me more bold  
To prosecute the error I begun,  
Who crave your favour not my faults unfold,  
Although my folly over-rashly run:  
If with the best they have a pardon won,  
They may the boldlier pass the common view:  
What Princes like, the people hold well done,  
And fame in passage doth her force renew:  
Which good or bad, your censure is to make,  
When now first flight it in the world doth take.   

To the Right Honourable the Lord of Buckhurst.  
AS you of right impart, with Peers in sway  
Of common weal, wherein by you we rest:  
So hold I fit to yield you every way  
That due, the which my power affordeth best.  
But when I call to mind, your pen so blest  
With flowing liquor of the Muse's spring;  
I fear your dainty ear can ill digest  
The harsh tuned notes, which on my pipe I sing.  
Yet since the ditties of so wise a king,  
Can not so lose their grace, by my rude hand,  
But that your wisdom can conform the thing,  
Unto the model doth in margin stand:  
I you beseech, blame not (though you not praise)  
This work, my gift; which on your favour stays.   

To the Right honour. Knight Sir William Knowles, Controller of her majesties household.  
OF ancient virtues, honoured offsprings race  
Of true religions, you blessed progeny:  
(On which two pillars virtue built your grace,  
And court by gracing you, is graced thereby)  
Of such (since this work treats) such work do I  
Well fitting hold, for you to read and shield,  
Whose wisdom, honour, virtue, doth apply  
To true religion, on the which you build:  
Myself too weak so heavy a task to wield,  
(As was the treating of so high a style)  
At first attempt began to fly the field,  
Till some (which liked the theme) bid pause awhile,  
And not dismay, the title would suffice,  
To daunt the vain, and to allure the wise.   

To the Right honourable knight Sir john Fortescue Chancellor of the Exchequer.  
HE who in duty much to you doth owe,  
In power is little able to present,  
For pledge of grateful mind, is forced bestow  
These ill limd lines, best signs of hearts intent:  
The scope whereof by Solomon was bend,  
To teach the way to perfect happiness,  
By me transformed thus, and to you sent,  
To show that I do wish to you no less:  
To wish well, is small cost I do confess,  
But such a heart as truly it intends,  
Is better worth esteem, than many guess;  
And for all other wants makes half amends.  
Such is my heart, such be therefore your mind,  
Then shall my mite, a millions welcome find.   

To the Right Honourable Sir Robert Cecil Knight, principal Secretary to her Majesty.  
TO you (my hopes sweet life, nurse to my muse,  
Kind foster father of deserving sprights)  
This Poem comes, which you will not refuse  
(I trust) because of blessedness it writes:  
Your aged youth so waind from vain delights,  
Your growing judgement far beyond your years,  
Your painful days, your many watchful nights,  
Wherein your care of Common good appears,  
Assureth him that of your fame once hears,  
That you some heavenly object do aspire;  
The sweet conceit whereof your soul so cheers,  
That earths bred vanities, you not admire:  
Such is this theme, such was first writers mind,  
For whose sakes, I do crave, it favour find.   

To other Lords, Ladies, and approved friends. To the Right Honourable, the Earl of Oxford Lord, great Chamberlain of England.  
IF Endors widdow-h●●d, had power to raise,  
A perfect body of true temperature,  
I would conjure you by your wont praise,  
Awhile my song to hear, and truth endure,  
Your passed noble proof doth well assure  
Your bloods, your minds, your bodis excellence,  
If their due reverence may this pains procure,  
Your patience (with my boldness) will dispense:  
I only crave high wisdoms true defence,  
Not at my suit, but for works proper sake,  
Which treats of true felicities essence,  
As wisest king most happiest proof did make;  
Whereof your own experience much might say,  
Would you vouchsafe your knowledge to bewray.   

To the right Honourable the Earl of Northumberland.  
WHo would entreat of earthly happiness,  
He need but take a pattern of your state,  
Borne noble, learned bred; whose acts express,  
That honour cannot virtues force abate,  
In home-kind love, abroad unmenast hate,  
In body's value and in sprite of mind:  
You have no cause to blame your adverse fate,  
Which such a great aspect, hath you assigned:  
Yet that you yet, more happiness might find,  
The common love your country you doth owe,  
To offer you, this means thereto doth bind  
My will, which in this lowly gift I show:  
Which yet accept, for worthy Prince's sake,  
Who of each point a perfect proof did make.   

To the Right Ho. the Earl of Shrewsburie.  
WEll placed virtue in high honours seat,  
Well bending honour to a Christians state,  
Vouchsafe my pen your pardon may entreat,  
Who this my vowed service offer late:  
Your shining glory did my hope abate,  
When first to seek your sight my fancy meant;  
Your fame for virtue, yet did animate  
My pen, which unto you this present sent:  
Your true nobility, which seemeth bend  
To foster innocents from powerful foe,  
Doth promise me, wished fruit of heart's intent,  
If under your protection it doth go:  
The rather since of honour I do wright,  
And happiness which is your soul's delight.   

To the right Honourable, the Earl of Cumberland.  
THe Crowned honour justly which befell  
To valiant josua, and wise Calebs' race,  
(Whose faith to fainting people did foretell,  
The fruitful spoil of proud resisters place:)  
Their native virtues which you have by grace,  
(Whose sword doth fight the battles of the just,  
Which makes our Hemis-phere your fame embrace,  
And feebled hearts on your stout courage trust;)  
My confidence in you excuse they must,  
Who do my Poems muster in your train,  
Whose theme hath been by wisest king discussed,  
And in your practice do of proof remain,  
Which lead the way unto the holy land,  
For which (whilst here you live) you fight stand.   

To the Right honourable the Earl of Sussex.  
THe skilful Pilots that the Ocean haunt,  
In storms are found to be of merry cheer,  
Whom fairest calms, with fear & dread do daunt,  
Because a sign of change doth seem appear.  
The expert soldiers used to the war,  
In time of peace do arm them for the fight,  
And careful Christians will foresee from far,  
The fierce temptations may in pleasure light:  
Then since no settled rule there can be here,  
Whereby to know the issues growing are,  
But change of times may comfort, eclipse, or clear,  
And so our present state amend or mar:  
Learn here (brave Champion, noble, virtuous, wise)  
To bear all brunts that may in life arise.   

To the Right Ho. the Earl of Southampton.  
AMongst most noble, noble every way,  
Among the wise, wise in a high degree;  
Among the virtuous, virtuous may I say;  
You worthy seem, right worthy Lord to me.  
By blood, by value, noble we you see,  
By nature, and by learning's travel wise,  
By love of good, ils hate, you virtuous be:  
Hence public honour, private love doth rise,  
Which hath invited me thus to devise,  
To show myself not slack to honour you,  
By this mean gift (since power more fit denies)  
Which let me crave be read, and held for true:  
Of honour, wisdom, virtue, I delate,  
Which (you pursuing) will advance your state,   

To the Right Honourable the Lord Zouch.  
WHat have I done? that I would take in hand,  
To pick forth Patrons should my work defend,  
When such a Lordly troup of Nobles stand  
As in the choice of them I find no end?  
But having thus begun, I do intend,  
To fawn on those, whose favours I have found;  
Amongst the which I trust you help will lend,  
Because the building is on such a ground:  
I know your learned skill, and judgement sound,  
Which might deter it to approach your sight;  
But whereas love (they say) doth once abound,  
There fear and all suspect is banished quite:  
Your virtues love, your honour force me yield  
To you, on whose kind favour I do build.   

To the Right Honourable, the Lord Willougbie of Ersbie.  
MIght I forget the Comforts of my prime;  
Might I neglect the matter which I wright;  
Might I not know the hopes of present time,  
Forgetting you, I might myself acquight:  
But parent's favours, once my youth's delight,  
Yourself apatterne of a happy peer,  
Whose proofs of virtue public are to sight,  
Might me upbraid with peevish silence here,  
If I should hold so mean a gift too dear,  
For one (whose ancient) debtor yet I rest;  
For whom my Poem doth so fit appear,  
Since you our age records among the best:  
Then think not, I by slight would kindness gain,  
But hold this due, If honest I remain.   

To the Right Honourable, the Lord Burrowes.  
I Not intend, by present of a book,  
Which for the title most men will allow,  
For equal praise (with first true author look)  
Because I newly it transformed now:  
Nor for my own presume I it to'avow,  
(Unworthy herald of that princes says)  
Which duly to deliver few know how,  
And I (of all) most weak by many ways:  
Yet since your high praised bounty not denays,  
A grate acceptance of a kindly gift,  
Upon that hope my present boldness stays,  
Who in my purpose have no other drift,  
But let you see, earth's vain, heavens perfect bliss,  
Which with my heart I wish you taste in this.   

To the Right Honourable the Lord Mountioy.  
TO you the noble light of happy I'll,  
In whose most virtuous breast the holy fire  
Unquenched lives, when all the world the while,  
Nigh drowned lies in dreams of vain desire;  
Whose holy zeal the godly do admire,  
Whose worthy constancy the wise commend,  
For whom heavens glory weights, as virtuous hire,  
To whom the hearts of men with honour bend,  
Who do pure virtue to your power defend:  
Whom vain delights of earth cannot defile,  
Whom (to protect religion) God did send,  
Vouchsafe to listen to my song a while,  
Which right true tidings to the world doth bring  
Of what observed was, by wisest king.   

To the Right Honourable, the Lord of Hunsdon.  
OF good king David's holy'and careful bent,  
Of wise and happy salomon's desire,  
Their lively patterns, here I do present,  
To you brave Lord as kind deserts require:  
Your gifts of nature rare, I not admire,  
(Since heir you were unto so noble a father,  
Whose wisdom to true honour did aspire)  
But gifts of grace which by your life I gather,  
And for the which you reverenced are the rather,  
As heir to both those kings in common care,  
Of God and realm, 'gainst which most lewd depraver  
Is forth his poisoned tongue for shame to spare.  
As for that good to me by you hath flown,  
Was but one fruit of many virtues known.   

To the Right reverend father in God To by Bishop of Duresme.  
IF double cumber of the public care,  
Of Paul's and Peter's sword and keys may rest,  
I would entreat you some small time to spare,  
To view the face of your invited gest:  
Of all men you have cause to use him best,  
Because you more than half the father are;  
To you therefore, I have him first addressed,  
To have his grace ere he proceed too far:  
Your countenance may his progress mend or mar,  
Because (as of you first his life did grow)  
So must his course be guided by your star,  
Which him first hope of heavenly light did show:  
Vouchsafe then to bestow, one reading more,  
To welcome him, or thrust him out of door.   

To the grave and learned Sir john Popham Knight, Lord chief justice of England.  
O Would I might without my hearts deep grief,  
(For common crosses, following men oppressed)  
Record your worth, whence many find relief,  
Which makes you justly chief of all the rest:  
Your careful thought and body's pain addressed,  
To reconcilement of contentious mind;  
Your universal love to truth professed,  
By which the desolate do favour find,  
Doth (as me seems) in common duty bind  
My pen to challenge you, truths true defence,  
Though dull my Poem be, my sight not blind,  
That sought to take his privilege from thence:  
You (chief of judges) best of truth can treat;  
To you therefore, I truth of truths repeat.   

To Sir Edmond Anderson Knight, Lord chief justice of the Common pleas.  
YOur ears so daily exercisd to hear  
The plaints, and the petitions suitors make;  
Make you most fit of many to appear,  
Myself and works, protection both to take:  
Not for myself, but for the Commons sake,  
I press it thus into your presence now,  
Whose theme may hap some drowsy heads awake,  
To challenge, if I dare this work avow:  
But if that you, whose wisdom best knows how,  
That lawful make to speak, what Scripture taught,  
I know the common sort dare but allow  
My publishing, what from wise king I brought:  
Then you the common shield to guiltless wight,  
Vouchsafe this work find favour in your sight.   

To Sir William Perriam Knight, Lord chief Baron of the Exchequer.  
THou kind accorder of the dreamt discord,  
Twixt law and conscience, Gods and man's decree,  
By whom oppression'and brib'rie are abhorred,  
The common poisons of lands peace that be:  
I not unfitly do direct to thee  
These monuments, of wisest kings experience,  
Them to allow, if you them worthy see;  
Me to reprove, if I have made offence:  
I no man crave to stand in wrongs defence,  
I may (as all men do) some weakness show,  
If great my fault, spare not; if small, dispense;  
Because it did not of mere malice grow:  
This will you do uncaptived; that done, I pleased,  
Both God and man, submission hath appeased.   

To the valorous Knight, Sir William Russell, Lord Deputy of Ireland.  
IF justly David did by law ordain,  
That they an equal part of spoil should have,  
Who (when he fought) behind did still remain,  
The carriage from the spoil of foes to save:  
Doth not your merits by more reason crave,  
To be recorded in my Calendar?  
By whose blessed work, God of his goodness gave  
Part of our peace, amidst such threatened war?  
In worthy virtues, most men's peer you are,  
In true religious zeal, by none excelled;  
Your noble house (like to a blazing star)  
Hath shown, wherein true honour ever dwelled:  
Then share with worthies all in blessed fame,  
And read this work, which treateth of the same.   

To the valorous Knight, Sir Walter Raleigh, Lord Warden of the Stannerie, and Captain of the Guard.  
OF happiness when as I happed to write,  
Me thoughts did make a period (Sir) in you,  
Who being sworn to Mars, and Pallas knight,  
They both with equal honour did endue,  
And therefore might become a censurer true,  
Of greatest blessings men propound or find;  
Vouchsafe you then this tract thereof to view,  
As if that Solomon had it assigned:  
Whose interest in you expects your kind  
And grate acceptance of his grave advise,  
From whom (though many other men were blind)  
He challengeth a doom right godly and wise:  
But as for me his messenger, sufficeth  
The praise, too truly speak what he deviseth.   

To the valorous Knight Sir john Norris, Lord General of her majesties forces in Ireland.  
AMong the blessed worthies of our time,  
Your flickering fame aloft I do espy,  
Whose toilsome travel, such a pitch doth climb,  
As every ancient worthy came not nigh.  
The modern Marses did your virtues try,  
Whilst you, the proud Iberian forces quailed  
In Britain, and in netherlands, whereby  
With equal arms they seldom have prevailed:  
The treacherous practice, wherewith they assailed  
Th'inconstant humours of the Irish foes,  
Your policies have stayed, when force hath failed,  
Whereby your merits measure daily grows:  
So that I must of due, make room for you,  
Though twice nine worthies should be coined anew.   

To the valorous Knight Sir Francis Veare.  
MY pen was stayed, but purpose changed anew,  
So soon as I amidst the noble train  
Of worthy knights, did cast a thought on you,  
Who yet (unsued to) did for grace remain:  
If you I win, I shall not little gain,  
Because both much you can, and much you will  
For wisdom, virtue, honour, sure sustain,  
Which have been your supporters hereto still:  
I need not then persuasive lines to fill,  
The matter will suffice to move your mind,  
If that my hand the beauty of it spill;  
Then let my love of good, your favour find,  
Whose wisdom can, whose goodness may excuse  
The faults, which want (not malice) made me muse.   

To the worthy Knight Sir john Stanhop Treasurer of the Chamber to her Majesty.  
NO common thing it is to find (I grant)  
Humility and honour both in one:  
Who loveth virtue, of them both may vaunt,  
True honour still hath mild and virtuous shown;  
Then since this work of virtue treats alone,  
(For sure true wisdom doth pure virtue teach)  
It shall offensive be (I trust) to none,  
Their words of favour for truths shield to reach.  
Much less a shame, what mighty king did preach,  
The same to suffer pass them uncontrolled;  
But now adays, men every work appeach,  
As barren, borrowed, base, or over bold:  
This makes me crave by you, wise, noble, good,  
My wrong depravers malice be withstood.   

To the worthy knight Sir Edward Dyer, Chancellor of the most Honourable order of the Garter.  
NOt last nor least, for common good deserts  
I you repute, though fortune point your place:  
Your love to virtue winneth many hearts,  
And virtues followers do your love embrace.  
I know my argument requires no grace;  
Because grace it doth send, it brings delight:  
For both all sue, all love their pleasing face,  
Yet vainly world, for both of them doth fight.  
To make more plain the way for every wight,  
This princely moderator pains did take,  
Which (to your equals) men of learned sight,  
A full accord (if well judged work) will make:  
You then kind Courtier & sound scholar known,  
Accept, read, and protect these as your own.   

To the worthy Knight Sir Henry Killigrew.  
THe native duty which of right I own,  
To you good Knight (for many favours past,  
To me and mine) do will me now bestow  
Some token of my thankful mind at last:  
Which I more fitly no way yet can show,  
Then by presenting of this volume small,  
Which from repentant heart of king did flow,  
And may a warning be unto us all,  
Who daily into new temptations fall,  
And daily need assistance 'gainst the same,  
In such respect this work you well may call,  
An Antidote a happy life to frame:  
Whereto since hitherto your virtues bend,  
You will accept (I trust) the gift I send.   

To the virtuous gentleman Robert Bowes Esquire, Ambassador for her Majesty in Scotland.  
AS Painters use their Tables set to show  
Of every sight, ere they perfected be,  
By others better skill the truth to know,  
Of faults which they themselves could hardly see:  
And as best drugs on meanest shrub and tree,  
By skilful Simplers gathered are sometime;  
As gold in sand, as pearls in shellfish we  
Do find, and amber in the sea shore slime:  
So under this ill-couched ragged rhyme,  
Which to your clearer sight I do present,  
It may appear how high his thoughts did climb,  
That first to frame the same his study bend;  
And I excused, who only do bestow,  
What I to you, by ancient promise owe.   

To the virtuous Gentleman Fulke Grevill Esquire.  
WHo can of learning treat, and you forget?  
Who may of virtue talk, and you neglect?  
Who would true fame, from your due praises let?  
Who should not (knowing you) your love affect?  
I therefore forced am in this respect,  
To offer publicly for you, to read  
The thing the which uncraved you would protect,  
If (by malignors blame) it stood in need:  
In diverse, diversly this work will breed  
I know, an humour in the censurers brain,  
The wisest, on the best contents will feed,  
The curious (for some 'scapes) count all but vain:  
But of the better sort true praise must grow,  
The praise of some is mere dispraise I know.   

To the reverend Doctor Andrews, professor in Divinity.  
I Would not flatter Court, the Church much less,  
But honouring both, I would them homage yield,  
In Courts I lived, in Church (I do confess)  
I wish to die, and on that hope to build:  
Then marvel not, I also seek to shield  
My bold attempt, with favour of your wing,  
Since your divine conceit, can easliest wield  
The burden; which this weighty theme can bring.  
I meant in English ditty only sing,  
The tragic notes, of human well away,  
But weighty matter of so wise a king,  
Compelled me yet a greater part to play:  
Wherewith (half fainting) for your aid I crave,  
Well meaning mind, from feared blame to save.   

To his especial friend Richard Carew of Anthony Esquire.  
AS parents of their children fond appear,  
Oft times because with travel them they bore,  
Which makes them prize them sometimes over dear,  
When other see small cause for them to care.  
As such likewise are often times to spare,  
In care of children that themselves have none,  
So is it like (with this my work to far)  
With many readers, when they are alone,  
Who senseless of my travel like a stone,  
(As never having yet so tried their brain)  
Will think I cocker this my brood, as one  
Grown proud, that I some issue do attain:  
But you whose painful pen hath shown your skill,  
Can judge my part, and it well construe will.   

To his loving brother in law Robert moil of Bake Esquire, and Anne his wife.  
IF like the world a while I seem to you,  
Forgetful and unkind for kindness shown,  
Think it not strange their natures I ensue,  
Where most I live, whose proof is dearly known.  
The world to me unkind and careless grown,  
Converts my nature to her temperature;  
My youth (with love of her puffed up and blown)  
Is cause that I now justly this endure:  
Yet worlds delights, nor cares near altered sure,  
So far my mind, that I ingrate did prove:  
heavens faith, earth's friendship, doth my soul enure  
To take far greater pains where once I love:  
You then (by blood and friendships holy vow)  
Right dear take this, and for loves seal allow.   

To the Gentlemen Courtiers in general.  
Reject me not, (ye Pears of gentle sprite)  
Because I do appear in plain array;  
Sometimes for change, the curious do delight  
In mean attires, and homely food we say;  
They are not limbed the best, that go most gay,  
Nor soundest meats that most the taste do please;  
With shepherds russets, shield from cold ye May,  
With hungry meals, prevent oft times disease:  
Such home-woven robes, such wholesome diet these,  
(Even these rude lines, of my compiled frame)  
Do offer you, your judgements to appease,  
As may him nourish that doth use the same:  
Not mine (but wisest salomon's) recait,  
To gain the blessed state we all await.   

To the Right Ho. the Lady marquess of Northampton.  
THe part which I have taken now in hand,  
To represent on stage to common sight,  
With my true nature seems at strife to stand,  
And on an actor far unfit to light:  
Accustomed more on vainer themes to write  
Then with the task which now I do pretend;  
Which being to be viewed by judgements bright,  
Makes me to seek your favour it defend:  
Vouchsafe a gracious gloze thereto to lend,  
I then beseech you (worthy Patroness)  
To whose applause, full many more will bend,  
Because they know you virtue do profess:  
And virtue is this theme, and that divine,  
With grace consent then, to my suit incline.   

To the Right Honourable the Countess of Derby.  
WHen this my bold attempt to mind I call,  
Who Phaethon like would Phoebus' Chariot guide;  
From doubtful thoughts into despair I fall,  
How such clear light, my weak sight may abide:  
From one presumption, unto more I slide,  
And give the reign so much to rash desire,  
That I make public what I ought to hide,  
And seek my sanctuary in that heavenly fire,  
Whose Image of perfection I admire,  
In our rare Goddess, wisdoms clearest light,  
Whose grate aspect, my many wants require,  
To cleanse the clouds, which blind my judgements sight:  
And such fair stars, as you (who influence have  
Of her bright Beams) to give some light I crave.   

To the Right Honourable the Countess of Cumberland.  
AS one whose rashness once hath made him bold,  
To break the bands of used modesty,  
If of his error he should hap be told,  
Will hardly yield that he hath gone awry,  
So worthy Lady, I confess that I,  
Unworthy scribe, of such a heavenly style,  
Now that I needs my boldness must espy,  
Would cover from just blame myself a while;  
With borrowed grace, therefore I seek beguile  
The common sights, who least would spare my name;  
If worthy you therefore but kindly smile,  
I know that many more will do the same,  
For wisest sort on virtuous do depend,  
And virtuous ones will virtues 'cause defend.   

To the Right Honourable the Countess of Warwick.  
IN Courtly life to keep a conscience pure,  
In youngest years to show a matrons stay;  
In honour's type, a lowly mind t'inure,  
No doubt a heart regenerate doth bewray:  
Such you are held, of such as rightly way  
The practice of your life, to your great praise,  
Whose virtues all temptations oversway,  
And your rare gifts, unto the heavens raise:  
No common thing it is, in these our days,  
To see such stars in our dark firmament;  
Your worth, your sovereigns' influence well bewrays,  
Which so transforms, where so her vigour went:  
Your birth, your marriage, nature's gifts most rare,  
With gift of grace herein may not compare.   

To the Right Honourable the Countess of Pembroke.  
OF all the Nymphs of fruitful Braitaines' race,  
Of all the troops in our Diana's train,  
You seem not least, the Muse's Trophies grace,  
In whom true honour spotless doth remain:  
Your name, your match, your virtues, honour gain,  
But not the least, that pregnancy of sprite,  
Whereby you equal honour do attain,  
To that extinguished Lamp of heavenly light,  
Who now no doubt doth shine midst Angels bright;  
While you fair star, make clear our darkened sky,  
He heavens; earths comfort you are and delight,  
Whose (more than mortal) gifts you do apply,  
To serve their giver, and your guiders grace,  
Whose share in this my work, hath greatest place.   

To the Right Honourable the Countess of Essex.  
THese Oracles, by holy sprite distilled  
Into the heart of wisest happy king,  
To you most virtuous Lady here are wild,  
As heir to parent worthy in every thing:  
His careful travel country's peace did bring,  
His solid wisdom virtue did pursue,  
His bounty to the poor the world doth sing,  
Whose honour him surviveth, crowned in you:  
So nobles (if to God they yield his due)  
So people ought to Nobles render fame,  
So shall succeeding ages still renew  
By old records, his ever reverent name,  
Wherein your double blessed spousal bed,  
Shall wreathe an Olive garland on his head.   

To the Right Honourable Lady, the Lady Scroop.  
THe bounty which your virtues do pretend,  
The virtues which your wisdom hath embraced,  
The wisdom which both grace and nature lend,  
The gracious nature which so well is placed,  
Doth witness well the heavens your beauty graced,  
With borrowed wisdom not of human kind,  
Which so hath fostered virtues mild and chaste,  
As benign beauty might a dwelling find;  
Fit to receive such presents as in mind,  
Are consecrated to that sacred shrine,  
Whereon (as vestal Virgin) you assigned,  
Do worthy weight, whose eye vouchsafe incline,  
To take in worth, read, judge of, and defend,  
This work, weak record of my hearts intent.   

To the Honourable Lady, the Lady Rich.  
THe perfect beauty, which doth most reclaim,  
The purest thoughts from base and vain desire,  
Not seen, nor levied is by common aim  
Of eyes, whom colours use to set on fire:  
The rare seen beauty men on earth admire,  
Doth rather dazzle then content the sight,  
For grace and wisdom soon do retire,  
A wandering heart to feed on true delight:  
Seldom all gifts do in one subject light,  
But all are crowned, with double honour then,  
And shine the more, adorned with virtue bright,  
But (with Religion graced) adored of men:  
These gifts of nature, since they meet with grace,  
In you, have power more than fair Venus' face,   

To the Right Honourable, the Lady of Hunsdon  
OF soul and body both since men consist,  
Of divers humours since our bodies be;  
Since sundry affects do one self thought resist,  
Since body, soul, thought, will, are all in me,  
Think you not strange these passions new to see,  
Which to my wont humours different seem,  
They both are fruit of one and self same tree,  
The first for younger hold, this elder deem:  
If you of my endeavours well esteem,  
Whom well the world doth know can judge the best,  
Whose course of life a happy pitch doth cleeme,  
In virtuous proves wherein your fame is blest:  
Then shall I have a part of my desire,  
Who for my travel crave but like hire.   

To the Honourable gentlewomen Mistress Elizabeth and Anne russel's.  
THe double gifts of nature and of grace,  
Redoubled in you both with equal share,  
(Whilst beauty shineth in the modest face,  
And learning in your minds with virtue rare)  
Do well express, of what descent ye are,  
Of heavens immortal seed, of blessed kind,  
Of earths twice honoured stock, which ye declare,  
In noble parts composed of either's mind;  
Them both in you (rare gems) we blessed find,  
Ye both by them are honoured happily:  
Then both, vouchfafe what I to both assigned  
To read, and to conceive of graciously:  
So ye (like to your kind) the world shall know,  
And to yourselves (from hence) some fruit shall grow.   

To the Honourable Gentlewoman Mistress Elizabeth Bridges.  
SInce I have grown so bold, to take in hand  
A theme so far indeed unfit for me,  
As by the reading you will understand,  
Whereto my style in no sort doth agree;  
I cannot choose but fear, lest you should see  
Some sign of high presumption in my mind,  
Which cause of just reproach to me might be,  
And for my sake the work less favour find:  
Unto you therefore have I this assigned,  
To crave for me remission at your hand,  
Whose virtues show, you cannot be unkind,  
If kindness may with modest virtues stand:  
And of and for true virtue do I plead,  
Which to desired bliss and honour lead.   

To the Honourable Lady, the Lady Southwell.  
TO you the vowed service of my mind,  
(Fair Mistress of the purest thoughts I bred)  
As youth's conceit could best invention find,  
I dedicated with affection fed.  
My elder thoughts with your high honour led,  
Have often strove to show continued zeal,  
But was discouraged through mistrust and dread  
Of my defects, which did my will conceal:  
Yet now compelled my weakness to reveal  
Unto a world of worthy witnesses;  
I crave to be excused, if I appeal  
To you for grace, to whom I guilt confess;  
And hope you will for ancient service sake,  
Excuse my wants, and this in worth will take.   

To the Honourable Lady the Lady Cecil.  
IN counter-poise of your right high desert,  
My duty made my grateful mind consent,  
To strain my brain to equal with my heart,  
In finding forth for you some fit present:  
Which to perform, thus will and power (first bend)  
Was checked by just regard of your esteem:  
Which me prevented of my hopes intent,  
Since for your worth, vain things not pleasing seem:  
Yet (lest a mere excuse you that might deem,  
To cloak a thankless heart with idle hand)  
With more than native strength a pitch I cleeme  
To treat of bliss, which I not understand:  
But God's inspiring grace (to king once taught)  
I here as pawn of duty, have you brought.   

To the Honourable Lady, the Lady Hobbye.  
Jest that this change of style at first might breed  
A doubt in you, whose work it were and gift;  
I think it fit your searching thoughts to feed,  
With truth who writ it, and therein his drift:  
When scorn of hap, did force my hope to shift,  
The place wherein felicity I sought,  
As tired on earth, to heaven my thoughts I lift,  
Which in me this strange Metamorphos wrought:  
But so unperfect fruit, of what it ought,  
Mixed with the dregs of old imprinted phrase,  
Require a favour in the Readers thought,  
With kind construction frailties forth to raze:  
To you my wants, to me your virtues tried,  
Gives me good hope, this suit is not denied.   

To the virtuous Lady the Lady Layton.  
SInce stranger like, to Court but newly come,  
This homebred child, may hap for to be used,  
Inquired of by most, censured by some  
Which cannot judge, yet will not be refused:  
Where wants are pride into, and soon accused,  
If shape, attire, grace, skill, be not the best;  
Where curious conceits will seem abused,  
If every word, phrase, period, bide not test:  
Lest that this work too rashly be suppressed,  
Untried, half understood, disgraced quite,  
I needful think it be to some addressed,  
Who can and will protect from causeless spite:  
Which that you will vouchsafe, I nothing fear,  
Since to the matter, you such zeal do bear.   

To the virtuous Lady, the Lady Woollie.  
far fet, dear bought, doth fit a Lady best;  
Such you deserve, such would my will bestow:  
Good things are rare, rare things esteemed you know;  
Rare should yours be, as you rare of the rest:  
Such hold this gift, fetched from a foreign land,  
Which wisest King, as precious did provide,  
Who viewing all the earth, hath nought espied,  
Whose worth (herewith compared) may longer stand:  
The price (I dare assure) is very dear,  
As puchasd by your merit and my care,  
Whose travel would a better gift prepare,  
If any better worthy might appear:  
Then this accept, as I the same intent,  
Which duty to the dead would will me send.   

To the virtuous Lady, the Lady Carey.  
IF any thing might in this work appear,  
Worthy the reading, fit for to content,  
I should then hold it best bestowed here,  
Where most my time in frame thereof was spent:  
By view of your rare virtues I was bend,  
To meditate of heaven and heavenly thing  
By comfort of your counsel forward went,  
My halting muse, this heavenly note to sing.  
And now that time doth forth this harvest bring,  
Which must (till need) be laid up in store,  
(As medicine meet to cure cares deadliest sting,  
And to restore healths comfort, weak before)  
You (Lady) who of right best interest have,  
Must here receive, and keep, what first ye gave.   

To the virtuous Lady the Lady D:  
IF kindred be the nearness of the blood,  
Or likeness of the mind in kind consent;  
Or if it be like proneness unto good,  
Or mutual liking by two parties meant:  
If kindness be in truth a firm intent,  
With open heart to testify goodwill;  
If true good will, be to contentment bend,  
If true contentment cannot be in ill;  
I know you will repute this token still,  
A pledge of kinsman's love in each degree;  
Which though it do your treasure little fill,  
Yet way to perfect wealth will let you see.  
Myself in kindness wish and hope in you,  
Profit of mind and souls content t'insue.   

To the virtuous Gentlewoman Mistress E. Bowes.  
AMong the many profits which do rise  
Unto the faithful, which the truth do love,  
A greater comfort can I not devise,  
Then is the sweet society they prove,  
When each doth seek for others best behove,  
To strengthen that which flesh and blood doth shake,  
Their weakened souls (I mean) which sorrows move,  
Through fear of sin, and guilty thoughts, to quake.  
Whereof by you since I experience make,  
Whose mild and kind accord, with neighbour's woe,  
Doth cause them oft the cross with patience take,  
And forward still in hope and courage go:  
I were ungrate, if I should not endeavour  
To nourish that (your grace) I honoured ever.   

To the Honourable Ladies and Gentlewomen, attendants in the Court.  
YE worthy Nymphs of chaste dyana's train,  
Who with our Sovereign's presence blessed be,  
Whereby ye perfect beauty shall attain,  
If ye affect the gifts in her you see:  
Scorn not to yield your mild aspects to me,  
Who with you do attend her high behest;  
It can no whit disparaged your degree,  
To look on that is liked of the best:  
This work for style inferior to the rest,  
Which many worthier wits to you present,  
Craves welcome yet, as some (no common guest)  
Whom best to greet your greatest care is spent.  
For king's words these, do guide to bliss you crave,  
The fruit of favour which you strive to have.   

To all other his Honourable and beloved friends in general.  
WHat shall I do? proceed or stay my pen?  
To either side, great reason urged my mind;  
Unto most powerful would I yield, but then  
Defect of power, makes hand to stay behind:  
Of well deserving friends I many find,  
Of worthy persons (unsaluted) more;  
Those I neglect may hold my heart unkind,  
And some my judgement partial hold therefore:  
Yet (as I find) so they must grant the store,  
Of happy England's well deserving state,  
Exceeds the bounds my work prescribd before,  
And doth restrain my mind to stricter rate:  
But if one word may show a world of loves,  
Use this and me, to all your best behoves.