A Brief CONJECTURAL discourse, upon the Hierographicall letters & Characters sound upon four Fishes, taken near Marstrand in the Kingdom of Denmark, the 28. of November 1587.  
Treating by considerations polygraphical, Theological, Thalmudicall & Cabalistical.  
Seen & allowed.  
AT LONDON Printed by Edward Allde, dwelling in the forestreete without Cripplegate, at the Sign of the golden Cup. 1589.   

To the right reverend and honourable my very good Lord, the Lord Archbishop of Dublin, Lord Chancellor of Ireland, one of her majesties Counsel of estate within that Realm.  
PIthagoras the first instructor of the Greeks in mystical and profound Philosophy, and the earnest advoucher of unum bonum and ens, (who delivered unto his hearers the pith and substance of that knowledge and science that the Egyptian prophets, the Assyrian Chaldees, the Britain Bards, the French Druids, the Bactrian Samanaei, the Persian Magi, the Indian Gimnosophists, Anacharsis among the Scythians, in Thracia Zamolxis, and further East the Brachman Iewes did in his time and before profess) hath laid down three things, (right reverend and honourable) as steps and degrees unto perfect, complete and absolute felicity. Laborem virtutis, qui in actione consistit, meditationem, quae multis disciplinarum studiis nutritur, & amorem qui nos ut necessarium vinculum Deo connectit. The labour of virtue which consisteth in action, contemplation which is nourished by the study of sundry sciences: and love which as a necessary knot, joineth us unto God: the first moral and ethical, the second natural and mathematical, the third theological and divine: All which three are so to be united and combined together, as none may be wanting or defective in him that shallbe so happy, as to attain to the chiefest good, which though all men desire, yet the rough and narrow way of virtue and knowledge that leadeth thereunto, doth so deter most, & the broad & plain path of pleasure & worldly vanities that withdraweth therefro, doth so allure them, that as men bewitched & deprived of true judgement, they willingly go whether they would not, & willingly forego what they most desire, which as a mystery most deeply to be weighed, Pythagoras included in a character, the better to present it to the view, and to imprint it in the mind of his hearers. The same unto us the eternal word and wisdom of God, Christ jesus the fountain of true and heavenly Philosophy, teacheth most clearly in these words. Enter in at the strait gate, for it is the wide gate and broad way that leadeth to destruction, and many there be which go in thereat, because the gate is strait and way narrow, that leadeth unto life, and few there be that find it. And that which Tully reciteth of Hercules out of Xenophon: Hercules (ut est apud Xenophontem) Cum primum pubesceret (quod tempus a natura ad deligendum, quam quisque viam vivendi sit ingressurus datum est) exisse in solitudinem dicitur, atque ibi sedentem diusecum multumque dubitasse, cum duas cerneret vias; unam voluptatis, alteram virtutis, utram ingredi melius esset. Falleth now no doubt in question with many which neither are of so heroical a mind, as to make Hercules' choice, nor of so godly disposition as to follow Christ's counsel, bid the way of virtue and verity farewell, and shake hands with the path of vanity and pleasure, whereof as gracelessness is the ground, so two special spurs thereunto is faintheartedness and folly, not daring to oppose themselves to the difficulties and encumbrances that they see in the one, sith virtus invidiam; veritas odium parit, nor in wisdom foreseeing the mischief and misery wherein the other doth end, which is well noted in the Greek Proverb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: falsum in extremis nigrescit, Vanity and falsehood in his extremes is black, that is, what colour soever is cast over it, and how beautiful or fair soever it appear, the end of it will be wretched, woeful and miserable to the which, that precept of Pythagoras tendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ne gusts ex iis quibus est nigra cauda, that is, meddle not with those things whose end is doleful and lamenable. Clean contrary unto these is virtue andveritie, which Homer representeth by the herb Moly, whose root is black, but whose flower is white, that is, whose beginning is dangerous and difficult, but the end & event sweet, pleasant and prosperous, wherefore by the guiding of his spirit, who is the author of all grace & goodness, endeavouring to pass through the narrow way, what obstacles and dangers soever I find in it▪ and with the labour of virtue (mentioned by Pythagoras as the first step) to exercise myself, holding that notable saying of Cicero's, as a principle never to be forgotten, Magis est secundum naturam pro omnibus gentibus (si sieri possit) conseruandis, aut iwandis, maximos labores molestiasque suscipere, imitantem Herculem illum (quem hominum fama beneficiorum memor in consilio coelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus, abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque splendidissimoque ingenio long illam vitam huic anteponit. I have added thereunto some study and meditation as the second degree, which not Pythagoras only in humane wisdom thought necessary to be joined unto action, but also by divine instruction our Christian profession teacheth us, which is a warfare upon the earth ever contemplating by faith and hope, and working continualllye by charity. The coupling of which two, that worthy Soldier Monsieur Lanue, to less learned and virtuous, then martial and valiant, which are the parts of a complete Gentleman, (as Homer by assigning to Achilles, a Centaur for his Schoolmaster intimateth) in his discorses lately published, pithily persuadeth. Of which my contemplation I have here sent your honour some fruit, being a meditation and conjectural discourse upon the Hierographicall characters and letters found on certain fished the 28. of November within six miles of Marstrand northward, near unto Solteror, in the Kingdom of Denmark, the year 1587. in those northern seas, whereof I have entreated by considerations polygraphical, Theological, Thalmudicall, and Cabalistical. and although in the last I might have proceeded somewhat further by unfolding the ten numerations, whereof I could have showed the first three to be sempiternal and to intimate the mystery of the trinity of the next seven, five to be past, and that we are now in the sixth, to the which they attribute these terms. Sadai, Fundamentum mundi, Zion, Deus vivus, Sabathum integrum, medium inter custodi & memento, Dies quinquagesima de Leviathan, joseph, justus Solomon, justicia, robur, lignum scientiae boni & mali, foedus domini, areus testimonis gloria domini, fundamentum, Prophetiae David, Redemptio Seculum animarum, & that we are henceforth to expect the seventh numeration, which is the Kingdom of Heaven and eternal Sabaoth, which they express by these terms. Adonai Regnum, vita, posteriora, Finis, Ecclesia Israelis, Sponsa in canticis canticorum, Regina coeli, Virgo Israel, Mysterium legis ab ore datae, Aquila, littera quarta tetragrammati, Regnum domus David, Templum Regis, Dei janua, Archa faederis, & duae tabulae in ea, Dominus universae terrae. Yet for brevity I have desisted, for that every word is a mystery, and every numeration would require a volume to expound it. These my slender conceits I thought good to lay down in writing, wishing that the flint of my dull endeavours, striking on the steel of these misticaltruethes, some little sparks might arise to enlighten our minds, to acknowledge our duties, and glorify our God, that obeying him loyally, fearing him filially, and trusting in him effectually, we may love him ardently, which is the third degree noted by Pythagoras, and the very next step unto perfect bliss and eternal felicity.   

¶ A brief conjectural discourse Upon the Hierographicall Letters and Characters found upon four fishes: Taken near Marstrand in the Kingdom of Denmark, the 28. of November 1587. Treating by considerations polygraphical, Theological, Thalmudicall, and Cabalistical.  〈◊〉 〈◊〉 〈◊〉 ¶ Sexto centenario uno simul Millenario finientibus vel finitis justè vivos, mortuósque iudicaturus jesus venturus sum. ¶ The sixth hundred year after or together with the one thousand ending or ended, I jesus will come justly to judge the quick and the dead. 
THe first two Letters I take to signify six or the sixth, numerally so expressed the third letter in like sort expresseth an hundred or the hundredth. the one that followeth as the fourth letter with the character of s & M joined thus: I interpret uno simul millenario, also one thousand. The Character following is an I, having in it contained an F thus: which being placed next the s M & not on the other side of the F, showeth that it is to be pronounced before the I: & on that side less annoyeth the proportion of the I, I conceive it to signify finitis or finientibus, ending or ended, the I. I take to stand for just. The next character is an V an M & an I joined & coupled which may well signify vivos mortuosque judica turus, to judge the quick & the dead. The last letter on the left side is with a tittle on his head, which I interpret to stand for jesus. On the other side, the first letter is an v thus the next wherein I find an e thus an N a T thus an V thus an R thus an other V thus: an S thus , which all put together, make this word VENTURUS. The last Character, is an V with a minum on the oneside & a tittle thus the minum & the tittle make an s & an m, & so the word is sum. which joined with the former: is venturus sum, I will come, if the tittle had been joined to the rest, the s had been perfect, but them no way intimated, but by the placing of it as it is, them by the tittle is expressed, & the s●●●●●ly intimated.  
The number h●●● expressed of one thousand six hundredth, is well worthy the consideration, for besides that it is a square number of highest perfection, as being four times four: S. john in the 14. of the Revel: vers. 20. includeth in that number, very great mysteries, mentioning therein both a time of the execution of God's judgement against his adversaries, & also the eternity of that execution, discoursing immediately before of the end of the World, reciting the parable of Christ out of the 13. of Math. The harvest is the end of the world & the reapers be the Angels. etc. the Son of man shall send forth his Angels, & they shall gather out of his kingdom all things that offend, & them which do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth. Then shall the just men shine as the Sun in the Kingdom of their Father. He that hath ears to hear let him hear, he useth also in a manner the very words of the Prophet joel. 
joel. 3.13.  Put in your scythes, for the harvest is ripe, come get you down, for the wine press is full: yea the wine presses run over, for their wickedness is great, and then concludeth. And the wine presses were trodden without the City, and blood came out of the wine press, even to the horse bridles, (that is to the very princes & governors of the people) by the space of a 1000 and 600. furlongs. In the Scriptures beside there is found oftentimes comparisons between the first Adam and the second, between the end of the world, and the flood of Noah, whereto Christ hath especial relation in the gospel: Sith them from the creation of the first Adam, to the flood of Noah, there were of hundreds of years, but sixteen, what know we if the same number, or the like of years shall be between the birth and in carnation of the second Adam, and the end of the world? Surely our best will be, to be always ready, although of the days and times we may not determine. Moreover for our better comfort we are to note the word VICI, which is clear without obscurity, that the language may appear to be Latin, wherein the mystery is to be sought, and especially to show that Antichrist is overcome by the spirit of Christ's mouth, and shortly shallbe abolished by his glorious coming. Lastly, that like a Grant he hath run out his race in his militant Church, since his incarnation that his truth is spread to the ends of the world, and as it is in the 19 Psal. That the heavens, 
Psal. 19  (that is, the Church and faithful people of God) declare the glory of God, and the firmament, that is the laws showeth his handy work, that one day telleth another, that is, one plain testimony confirmeth another, and one night certifieth another, that is, one mystery expoundeth another, that there is neither speech nor language, but their voices are heard among them, their sound, that is the sound of his word and Ministers is gone out into all lands, and their words into the ends of the world. In them hath he set a Tabernacle for the Son, even for himself the son of righteousness, which cometh forth as a Bridegroom out of his chamber, and rejoiceth as a Giant to run his course: it goeth forth from the uttermost part of heaven, and runneth about to the end thereof again, and there is nothing hid from the heat thereof. This mystical sense, of this Psalm, though by a singular learned man whom I both rue and reverence, undiscreetly reproved. The holy Ghost by S. Paul, hath taught us in the Rom. 10. vers. 18. 
Rom. 10.18.  
n =" *" Luk. 24.44.  And Christ telleth us that all must be fulfilled that is written of him in the law of Moses, and in the Prophets, and in the Psalms, wherefore as our most bright glorious Son of righteousness at his first entry into this Zodiac, discovered himself by the voice of Angels in the field unto Shepherds, as it were in Ariete the first sign, so he seemeth unto me now, having in a manner finished the course of his Zodiac, and being really to bring us into the eternal Sabbath, to warn us by divine characters, showed ●t Sea in fish unto fishers, as it were in Piscibus, the last sign thereof. And that Christ is likened unto the Sun, hath been observed by divers learned men, and especially by that most famous and learned Gentleman, john Picus Earl of Mirandula, in the 4. chap. of his seventh book of his Heptaphis, or exposition upon the first of Genesis, his words are these. Si numerus quaternarius plenitudo est numerorum, nun erit dies quartus plenitudo dierum? videte igitur quid nobis afferat quartus dies. Coelum secundo die firmatum, id est, lex sine sole & luna, ac stellis erat, capax quidem futurae lucis, sed obscurum adhuc nec insigni aliquo lumine illustratum advenit dies quartus, quo sol, Dominus firmamenti, id est, Christus, Dominus legis, & lunaris ecclesia Christi compar & sponsa, & qui multos ad justitiam erudirent, Apostolici doctores in firmamento uti stellae in perpetuas aeternitates elucescerent ad aeternam scilicet vitam mundum vocantes. Of the same mind were the ancient Hebrews and Thalmudistes, who hold it as a principle, that the six days of the creation betokened the six thousand years of the world, so that the first day should prefigure things to be done in the first thousand year, the second day the events of the second thousand year, and in like sort the rest of the days, the rest of the other thousand years, as hath been observed among the Hebrews, by Moses Gerundinensis, a Divine with them of great account among the learned Fathers, by S. Hierom. in the exposition of the Psal. attributed to Moses, among the late writers by Stelco a German, in his book of the second coming of Christ, and very worthily to be noted are the words of the Earl of Mirandula, to the jews. Quid caecisolem expectatis? adest sol & lucet sed lucet in tenebris & tenebrae vestrae illum non comprehendunt, preteriit dies quartus quo ortus est sol qui non dissoluit legemsed perfecit siout neque sol firmamentum destruit sed exornat, sed perficit, sed illustrat, probavimus ex or dine quarti diei & tempore adventus Christi (qui in fine quarti millenarii quasi quarti diei advenerit) intelligenda de eo quae his dicuntur, quiaper nullam aliam rem imaginari Christum congruentius possumus, quam per . Name & in sole posuit tabernaculum suum, & exiit de tribu juda, cuius signum est Leo, Solare animal & cum  in republica Plato visibilem filium dei appellet, cur non intelligamus nos imaginem esse invisibilis filii. Qui si lux vera est illuminans omnem mentem, expressissimum habet simulachrum, hunc , qui est lux imaginaria illuminans omne corpus, sed quid alia quaerimus, ipsum solem interrogemus qui patiente Christo adversa luna deficiens, consensum nobis suae naturae evidenter ostendit, ut iure optimo nos ne tanquam altiorem causam diem, quam vocant mathematici, Solis, diem Domini vocaverimus & illius cultui totam mancipaverimus. Vel huic ostendentes non esse cur amplius corporeum  (ut olim gentes) colamus quasi reg●●● caeli & Dominum, postquam sol innisibilis coaeternus patri & coaequalis, ●er quem & coelum & terra condita su●● sedentes in ●mbra mortis homines illuminavit. Moreover the Thalmudists by a tradition from Helias, attribute the time of Christ's coming to the end of the fourth thousand year, and the world after to continue for two thousand, but thereof some years they say shall be abridged, for the iniquity that in those days shall reign. The words are these. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THe Sons or Scholars of Helias said, the world shall continue six thousand years, two thousand void, two thousand the Law, two thousand Christ, and for our sins which are many, those years are cut off, that are cut off. Most blind therefore and perverse are the jews that see not this most bright resplendent and ever glorious Sun, shining in the firmament of his church, and with no less blindness are the Papists stricken who acknowledge not the words of Esdras in this age to be performed, where he prophesieth that after the third trumpet, the Son, that is Christ by his gospel and truth shall suddenly shine again in the night, which after the third five hundred years, after Christ's first coming we see accomplished. Of the error and ignorance of former times, what can be plainer than his words preceding, which are these. Behold the time shall come, that they whi●● dwell upon the earth, shallbe taken in a great number, and the way of the truth shall be hid, and the land shall be barren from faith, and iniquity shall be increased more than thou hast seen now, or hast heard in time past, and it shall come to pass, that one shall set in foot, and thou shalt see the land desolate, which now reigneth. That is, Antichrist shall put in foot with his spiritual Babylon, and the other Babylon which then reigned, should be desolate. Yea if God grant thee to live, thou shalt see after the third trumpet that the Sun shall suddenly shine again in the night, and the Moon three times a day. Which manifestly showeth, that the gospel and doctrine of Christ shallbe republished upon earth, and give unto the church after long darkness, wonderful illumination: which also he showeth in his 2. book, chap. 7. For my son jesus shall appear with those that be with him, and they that remain shall rejoice within four hundred years. Which was performed by the peace and prosperity of the church, after Constantine the Great, in whose time the cruel persecution of the church by the Roman Emperors did cease, after the same years, or the same number of years, shall my Son Christ die, and all men that have life: that is, the truth of the doctrine shallbe extinguished, and the faithful teachers shall utterly decay, by the end of the like number of years▪ & the world shallbe turned into the old silence, for seven days, as in the former judgements, so that no man shall remain, that is, for seven hundred years the world shall return to ignorance, superstition, & gross idolatry, as in the time of Paganism, so that no man shall remain sound and sincere in the truth. But after seven days, the world that is yet a sleep, shallbe raised up, and that shall die, which is corrupt: that is, after those seven hundred years, the world that slept in ignorance, shallbe raised up unto knowledge, the truth shallbe republished, and that shall die that is corrupt, that is Babylon shall fall, error and Idolatry shall perish and decay. Then the earth shall restore those that have slept in her, and so shall the dust those that dwell therein in silence, and the secret places shall deliver the souls that were committed unto them, and the most high shall appear upon the seat of judgement, and miseries shall vanish away, and long suffering shall have an end, all which signify the end of the world, and final judgement. Five things are orderly intimated unto us, by this prophesy, first the appearing of Christ in the flesh with his Apostles and Disciples. secondly the persecutions of the Primitive church, and the end thereof. thirdly the obscuration and decay of the truth, with the world's returning into former ignorance and idolatry. fourthly, the restitution of the truth and decay of error. Fiftly and lastly, which we are now shortly to expect: the resurrection of the dead, and last judgement.  
Hereunto may well be added the observation of some learned men of the mysteries contained in the word בראשית In principio, the first word of Genesis, and of Saint john's gospel, which weighed, will not only acquaint us with the Bresith of the Thalmudists, but also lift up our minds to the Cabalists Mercana, and give light unto these secrets that we have here entreated off. If we join the third letter of that word unto the first, it maketh אב if doubling the first, we add the second we find בבר if besides the first we read the rest, it is ראשית if the fourth be put to the first and last, it maketh שבת if the three first be read together, it is ברא if the first left out the three next be read, we find ראש if we leave the two first, and read the two next, it is אש if we join the fourth with the last, it maketh שת if the second with the first, it produceth רב if the two first with the two last, it yieldeth ברית if the last with the first, it maketh תב so that out of this one word, thus varied and divided according to the rules of the ancient Hebrews, we find twelve words deduced. Thus interpreted in the English.  
The Father in his Son and by his Son, hath created the beginning and ending, or Sabaoth, being the head, fire and foundation of the great man in & by a good league or covenant.  
That God hath created all things in Christ jesus his eternal wisdom: Saint Paul witnesseth in the first to the Colossians, where he teacheth us, that Christ is the Image of the invisible God, the first begotten of every creature, for by him were all things created, which are in heaven and earth, things visible and invisible, whether they be thrones, or Dominions, or principalities, or powers, all things were created by him and for him, and he is before all things, and in him all things consist, and he is the head of the body of the Church, he is the beginning and the first borne of the dead, that in all things he might have the pre-eminence, for it pleased the Father that in him should all fullness dwell.  
Thus we see all things are created in him and by him, and that he is the beginning and ending or Sabaoth, as himself testifieth in the Revelation, Chap 22. saying: I am Alpha and Omega, the beginning and ending, the first and the last.  
Moreover we are to consider what the great man is, whose head, fire and foundation is Christ, the Son of God. It is doubtless the Church his mystical body, most rightly termed magnus homo, and not the world, as Pious Earl of Mirandula, though singularly learned, erroneously doth interpret.  
This great man, the Church, the mystical body of Christ hath the Son of God for his head, as Saint Paul before hath taught us, as also we learn in the first to the Ephesians, that Christ is set at the right hand of the Father in the heavenly places, far above all principalities and powers, might and domination, and every name that is named, not in this world only, but also in that that is to come, & that God hath made all things subject under his feet, & hath appointed him over all things to be head of the church. That he likewise is the foundation, the Apostle teacheth us, 1. Cor. Chap 3. other foundation can no man lay then that which is laid, which is Christ jesus. That he is the fire that trieth and purgeth, that shineth and enlighteneth, that warmeth and comforteth it, we are taught in the Scriptures: so learn we of Paul in the place last recited, every man's work shallbe made manifest, for the day shall declare it, because it shallbe revealed by the fire, and the fire shall try every man's work, of what sort it is, so Christ himself telleth us, Luke chap 12. I am come to put fire on the earth, and what is my desire but that it be already kindled.  
So read we in Esdras. Lib 2. chap. 13. And this my Son shall rebuke the wicked inventions of those nations which for their wicked life are fallen into the tempest, and into torments like to flame, whereby they shallbe tormented, and without any labour will he destroy them, even by the Law which is compared to fire. And in Deutero. chap. 4. and to the Hebr. chap. 12. we are taught that our God is a consuming fire, and as he before showed, Christ is the Sun shining whose heat resembling the fire, enlighteneth, warmeth, and comforteth the same of whom the Psalmist alluding to the sun, telleth us of: His going out, is from the end of the heaven, and his compass is to the end of the same, and nothing is hid from the heat thereof. Thus Christ jesus God and man is the head, fire, and foundation of the Church, and all this faedere bono, in or by a good league and covenant. This is the covenant which God made with the patriarchs and Prophets, which was shadowed out in the Law and in the levitical ceremonies, which was manifested in Christ, and publshed by the Apostles, and shallbe fully accomplished in the most blessed, happy, and never ending Sabaoth, unto all those that are members of this mystical body, and thereby partakers of this covenant, which rightly is termed good, both for that it proceedeth from the infinite and inexplicable mercy of God, the fountain of all goodness, and for that it leadeth us into the favour and fruition of God, the chief good, wherein consisteth our eternal bliss and everlasting felicity. It resteth that we now by contemplation entering into the Cabalistical Mercana, consider deeply the course that this most glorious Son hath healed in this body magni hominis, of the great man his church, and thereby shall we see in what time of the great year, not of Plato, but of Christ we live in, and how near we approach to the eternal jubilee, and Sabaoth of Sabbaths, to the which, his year and annus solaris in this world finished, he will bring us to reign with him in his triumphant and everlasting Kingdom, eternally & world without end. At his first incarnation, when as personally he was amongst us, being the roof and head of his body and temple the church, he showed himself in himself, by the voice of Angels in the field unto shepherds, as it were in ariete, the sign properly attributed to the head, since: by his virtue and power having passed all the signs and parts magni hominis, of this great man his Church, he now showeth himself in the Sea unto Fishers in Piscibus the last and lowest sign, to signify that he now is in the feet and foundation thereof, whereby his course in the militant church near ending, he warneth us to prepare ourselves for his second coming, most terrible to the wicked, most comfortable to the Godly, who having overthrown Antichrist and his host, and thereby gotten victory of the beast, and of his image, and of his mark, and of the number of his name: shall shortly stand at the glassy Sea mingled with fire, having the haps of God, and shall sing the song of Moses the servant of God, and of the Lamb, saying: great and marvelous are thy works, Lord God almighty, just and true are thy ways, King of saints. Who shall not fear thee o Lord, and glorify thy name, for thou only art holy, and all nations shall come and worship before thee, for thy judgements are made manifest. Christ of his mercy grant, that as he warneth us sundry ways, that he will come, both by his words and by his works, and by his wonders, saying. 
reve. 22.7.  Behold I come shortly, and again, behold I come shortly; and my reward is with me, and again, surely I come quickly, and now lastly if we understand it aright, venturus sum, I am coming, so we with faithful and rejoicing hearts, may together with the spirit and the spouse, say come, and let him that heareth, say come, and let him that is a thirst come, and let whosoever will take the water of life freely, even so come Lord jesus, and while we expect thy coming, 
reve. 22.17. reve. 22.20.  instruct us with the word, defend us with thy might, endue us with thy grace, and enlighten us with thy law.  

THe Law of the Lord is an undefiled Law, converting the soul, the testimony of the Lord is sure, and giveth wisdom unto the simple.  
The statutes of the Lord are right and rejoice the heart: the commandments of the Lord are pure, and giveth light unto the eyes.  
The fear of the Lord is clean, and endureth for ever: the judgements of the Lord are truth: they are righteous, altogether.  
And more to be desired then gold, yea, than much fine gold, sweeter also than honey, and the honey Combe.  
moreover by them is thy servant made circumspect, and in keeping of them there is great reward.  
Who can understand his faults? cleanse me from secret faults.  
Keep thy servant also from presumptuous sins: let them not reign over me: so shall I be upright, and made clean from much wickedness.  
Let the words of my mouth, and the meditation of mine heart be always acceptable in thy sight,  
O Lord, my strength, and my redeemer.