University of Virginia Library

Other Sonnets vpon other Subiects.

(I) The Trinity illustrated by a three-square perspectiue Glasse.

If in a three-square Glasse, as thick, as cleare,
(Be'ing but dark Earth, though made Diaphanall)
Beauties diuine, that rauish Sence, appeare,
Making the Soule, with ioy, in Trance to fall,
What then, my Soule, shalt thou in Heau'n behold,
In that cleare Mirror of the TRINITY?
What? ô It were not THAT, could it be told:
For, tis a glorious, yet dark Mistery!
It is THAT which is furthest from description;
Whose beaming-beauty's more then infinite!
It's Glories Monument, whose Superscription
Is, Here lies LIGHT, alone indefinite!
Then, ô Light, limitlesse, let me (poore me)
Still liue obscure, so I may still see Thee.

(2)

[I loue the life that Loue doth most mislike]

I loue the life that Loue doth most mislike:
That is the life which is most like to Death:
On Lifes Hart-strings when Death at last, shall strike
Soules Organs then do sound with sweetest breath!
The Discords of this Life annoy their Eares
Where but Faithes Concords onely sweetly sound:
From Discords, Dangers rise: from Dangers, Feares:
Which Three, these Three, the Soule, Minde, Body, wound!
I would therefore, liue dead to such a life
Within the Graue of most obscure estate:
So, dead, to liue as farre from State, as Strife,
To check those Lusts that would giue Loue the Mate:
But ô this Faith (fraile faith, and Loue (selfe-Loue)
Be dead, sith they but liue for selfe-behoue.

(3)

[Time, faster then my Thought away doth hast]

Time , faster then my Thought away doth hast;
Who thought not to haue lost It, but for gaine:
But, as that thought was present, Time was past;
So, left mee but to thinke that Thought was vaine.
While I am musing how my Time to spend,
Time spends It selfe, and me: but how, I muse!
So, still I muse, while Time drawes on mine ende:
Thus; Time doth me, and I do it abuse.
I thinke, and while I thinke, I id'ly, acte:
(Yet Thought's no idle action of the Minde)
So, idle actions Time, and mee haue wrackt
Yet, in these Ruines, I my making finde:
For, I am made, by musing, what I am
That's one that lynes the Ornaments of Fame.

(4)

[Sith Rest, and Labour weares this Life away]

Sith Rest, and Labour weares this Life away:
(For, Rest doth toile, as Toile doth fatigate)
Sith Payne, in Laboure stirres, and rests in Play:
(For, Laboure paines That, Rest doth satiate)
What maruell though the Hoast of Animalls
Do (groning) longe to bee Life dispossest:
Sith their whole Pow'r by Natures forces falles
Into the life of Laboure, Death of Rest.
Then how should Man but longe to leaue that Stage
Where Paine doth plaie in Rest, and Rest in Payne:
Sith Rest's his Home, and Payne's his Pilgrimage,
Who cannot rest, where hee cannot remayne?
It then remaines that wee this Life detest
Sith it doth rest in Toile, and toile in Rest!

(5)

[Sith glorious Princes like to Mirrours are]

Sith glorious Princes like to Mirrours are,
(As cleare, as brittle) how dare they contend:
Sith when they meete, and light vpon the bare,
They may see their beginnings, in their ende?
And, sith base Vp-starts like to Bladders bee
(Pust vp with winde which maks them stiffe, as stout)
Mee thinkes each bound they should rise heauily:
Sith That which makes them mount, may let It out.
Lastlie, sith Men to Bubbles are compar'd
(Then which no Being's neerer kin to Nought)
Why from ill Thoughts do they their Wills not warde
Sith they may bee extinguisht with a thought?
It is sith Bubbles do but weake appeare:
So, in their VVeaknesse, Men to Nought are neere!

(6)

[VVorke on, my Soule, while Sleepes Soule takes hir rest]

VVorke on, my Soule, while Sleepes Soule takes hir rest,
And, Sence held idle by hir heauy hand;
Acte in Dumbe-Showes, which idle Spirits detest,
That Wit, thy Will, thereby, may vnderstand.
Let Fancy offer to Intelligence
The Shade of Shapes, whose Substance thou dost loue;
So, Sence shall see, without the Seeing Sence,
(When Reason is rest) how thou dost moue.
Mount thee vppon thy Wings of Witt, and Will,
Vnto the height of thy Wills true desires:
There worke thy pleasure, bee it good, or ill,
That (wakeing) Will may worke what Witt requires:
For, tis VVitts worke in sleepe, VVills worke to spy,
That wakfull VVitt may right what is awry.

(7)

[The Match is double made, where Man, and Wife]

The Match is double made, where Man, and Wife,
Of diuese Bodies, make one perfect Minde;
Striuing to bee as farre from Hate as Strife:
In kindnesse constant of a diuerse kinde.
Hee, gladd of hir, Shee of his selfe, more gladd;
Sith as hir better halfe, shee Him doth hold!
Each giues, to each, yet haue more then they hadd!
For, loue, and wealth so growes more manifold!
Doubling one life, sith they of Two, make One,
Where Loues Desires rest pleased, in vnrest:
For true Ioy rests, vntir'd, in motion,
And by their motions that is still exprest:
He rules sith Shee obaies, or rather Shee
Obaying, rules: Thus, Soules may married bee!

(8)

[VVere Mannes Thoughts to bee measured by Daies]

VVere Mannes Thoughts to bee measured by Daies
Tenn thouzād Thoughts tē thousād Days should haue:
Which in a Day, the Mynd doth, daily, raise:
For, still the Mind's in motion like a Waue!
Or, should his Daies bee measured by Thought
Then Times shortst Moment they would faster flee:
Yet, Thought doth make his life both long, & nought;
That's nought, if longe, and longe, if nought it bee.
If longe it bee, for being nought, (though short)
The shortest thought of longe life is too longe:
Which thinkes it longe in laboure,, short in sport,
So, Thought makes Life, to bee still old, or yonge:
But sith its full of thought, sith full of Synnes
Thinke it may ende, as thought of it beginnes.

(9)

[Search all the Sonnets set Loue wealth to wynne]

Search all the Sonnets set Loue wealth to wynne,
And you shall see (how euer darkly donne)
That lightly with the Eye they do begin
As if Loues heate, and Witts, came from that Sunne.
And I, as if the Eye bewitched mee,
Oft sett my Sonetts Seane iust in the Eye
Of beaming Beauty, that it, so, may see
Wherein consists Loues Comick-Tragedie.
Thus is the Sences Sou'raignes Subiect, made
Loues Sonetts Subiect, in faire Paper-Reames;
Sith with Loues fire it doth the Hart inuade:
For, that cold Christall burnes with Beauties Beames.
Then ô the Eye, the Eye! I, I, that's it
Wherein men see their want of Grace, and Wit.

(10)

[VVisedome, and Vertue cannot (if they would)]

VVisedome , and Vertue cannot (if they would)
Misguide the Soule to whom they stil are Guides:
They guide to Glory going but on Gold:
And all that Earth doth pretious hold besides.
Or, if ill Times should (with iniurious hand)
Oppresse Them in their Course, or Crosse theyr way,
Yet must He needs aboue Times Compasse stand
That, with such firm Vp-lifters, falls away.
The ayme of Wisedome, yea and Fortunes too,
Is at one White, to make bright whom they loue:
Ne can Crosse Fortune Wisedoms Friends vndo,
Sith their vndoings do their makinges proue:
The Stars rule Fools, both ru'ld by Wisemen are:
So, ech Mans Manners do his Fortunes square.

(11)

[When, with my Minds right Eye, I do behold]

When , with my Minds right Eye, I do behold
(From nought, made nothing lesse) great Tamburaline,
(Like Phaeton) drawne, encoacht in burnisht Gold,
Raigning his drawers, who of late did Raigne
I deem me blessed in the Womb to be
Borne as I am, among indiffrent Things:
No King, nor Slaue but of the meane degree
Where I see Kings made Slaues; and Slaues made Kings.
When, if my Meannesse but one Thought conceaue
That minds but Mounting, this Thought keeps it downe:
And so I liue, in Case, to take or giue,
For Loue, or Meed, no Scepter but a Crowne:
Yet Flowres of Crownes, for Poesies expence,
Poets might take, and giue no recompence.

In praise of Poesie.

Thou that, by force of All-commanding wordes,
Makst all Affections follow thy Commands,
To whome the High'st such height of powre affords
As fully with his grace, and glory stands,
To thee sweet Poesie offer I this Mite
Of Forcelesse words deriu'd from lesser might.
Thou that dost scorne Commers with muddy Braines
Or with oughte lesse then Spirits Angelicall,
Who chaunt inchaunting Soule bewitching straines
Whereof but some includes the Summe of All
To thee I sacrifice these Laudes to leane
In flames of zeale that farre surmount the Meane:
For ô Thou scornst so base as Meane to beare
Sith that the Meane, in Thee, is held but base,
Though other Arts the Meane doe highly reare
Thou holdst the Meane to bee an high disgrace
Then ô with what high Raptures should my Braynes
Entraunced bee to ope thy vertues Vaines?
Which, while I striue to do my Braines do beate
As if they would worke out their Freedome so
Who doe attempt to leaue their narrow Seate,
As if they scorn'd to be the Crowne below
But would be compast in an Angels Crowne
To make thee Angell-bright in deere renowne!
Sweet Helicon, my Braines quite ouerflow:
So shall thy Nectar them intoxicate
And with a firy Wreathe bind thou my Brow,
That mak'st the Muse in Flames to fulminate:
While She, with voice, like Thunder, rattles forth,
The Peales of Praises due to Poesies worth!
From this Foundation might my Muse transcend
The ten-fold Orbs of Heau'n; eu'n to his Throne
That's all in All, there should these praises end,
That higher praises might be His alone:
But, such Transcendents are too high to climb.
For my tir'd Muses Wings, that Lets do lime.
Yet in my Sconce ó make your Rendeuous
All words that may wing Praise with Angels Plumes
And Iudgement ioyne them fast with Arts Mouth-glue
That they may hold past Time that all consumes:
But ò my Wilfull Words hath ouershot
Then, let my silence praise what Words cannot.

(13)

[Whiles in my Soule, I feel the soft warme Hand]

Whiles in my Soule, I feel the soft warme Hand
Of Grace, to thaw the Frozen dregs of Sin
She, Angell (arm'd,) on Edens Walls doth stand
To keep out outward Ioyes that would come in:
But, when that holy Hand is tane away
And that my Soule congealeth (as before)
She outward Comforts seeks (with Care) each way
And, runs to meet them at each sences Doore.
Yet they, but at the first sight, only please;
Then shrink, or breed abhor'd Satiety:
But, diuine Comforts (far vnlike to These)
Do please the more, the more they stay, and Be:
Then, outward Ioyes I inwardly detest,
Sith they stay not, or stay but in vnrest.

(14)

[It's not Cocytus, Riuer of sad teares]

It's not Cocytus, Riuer of sad teares:
Nor ought besides that may sense most torment
Doth cause the feare of death, or life indeeres,
In Epicures, that sensually are bent:
But tis the relaps into Nullity,
Which of all griefs and miseries is chiefe
To those that scoffe at immortalitie,
Sith in Not-being's Beings greatest griefe:
For, what ioy is so great but the conceipt
Of falling to his Infinition
(Of blacke Non-essence) will confound it streight
In those that thinke this life their Portion?
Sith then their Heau'n on their fraile life depends,
Their Heau'n must melt when they do minde their ends.

(15)

[Men, (Worlds of Mould, that fil the great Worlds Mold)]

Men, (Worlds of Mould, that fil the great Worlds Mold)
Creep (like vile Wormes, in whom is nought but Slime)
To find some Hole, wherein to make their Hold;
VVhich found, they fil; then (restlesse) straite they climb:
Til hauing rais'd themselues aboue the Ground
They open lye to be to dust dissolu'd:
As litle, by great Clods, to Dust, are ground:
So, Clods resolu'd to climb, are soone resolu'd:
For, litle Worlds, that would deuour the great,
Break, sith they cannot that huge Masse containe;
For, they that Eat the Earth, the Earth wil eat:
So, Earth to quick, is quickly dead againe.
Then, in the Earth, if Men wil be secure,
They must like Wormes, straite Holes or death indure.

(16)

[VVhen Will doth long t'effect hir own desires]

VVhen Will doth long t'effect hir own desires
She makes the Wit (as Vassall to the Wil)
To do what she (how ere vnright) requires,
Which Wit doth (though repiningly) fulfill.
Yet, as well pleas'd (ô temporizing VVit!)
He seems t'effect hir pleasure willingly;
And all his Reasons to hir Reach doth fit;
So, like the World, gets loue by flattery.
That this is true, a Thousand VVitnesses
(Impartial Conscience) wil directly proue;
Then, if we would not willingly transgresse
Our Will should swayed be by Rules of Loue:
VVhich hides the Multitude of Sins because,
Hir Sire, thereby, to him his Seruants drawes,

(17)

[It is no easie skill to rule aright]

It is no easie skill to rule aright;
The Helm of State one Hand can hardly sway:
They must needs vse the left, as wel as right,
That in a right Course, wil a Kingdome stay:
For, like as Hercules (as Poets faine)
VVas gotten in a Night as long as two,
Because that Phebus did his horses raigne
Till Iupiter that Deed, did throughly Do:
So, a right statseman must of force be bred
In a long Night of Silence, and sad thought;
And in deep skill should hide his subtil Head.
Til his skill be Herculean as it ought;
And then, though Atlas on him Heu'n impose,
He that huge Burden, staidly under-goes!

(18)

[VVhen Verity and Vertue be at one]

VVhen Verity and Vertue be at one
with Peoples-loue (cald Popularity)
They (like a forewind in the Poop) driue on
The Owner to sway Kingdoms easilye:
But, if this tripple Vnion be at ods
The lack of one may cause the wrack of al,
Although the lackers were terrestrial gods
Yet wil theyr ruling reel, or reeling fall.
I grant, a time vice may haue good successe,
And rule at wil, by rules of Policy;
But in Conclusion twill haue nothing lesse,
If true the Rules be of Diuinity:
For, who doth rule by Rules that vertue lack,
In Vices spight his Rule shalbe his wrack.

(6)

[Men ouertoild in Common-VVealth affaires]

Men ouertoild in Common-VVealth affaires
Gett much Tantalian wealth by wealthie paines;
VVhich they enioy not through vncessant Cares:
So, all their Comfort is in Care, and Gaines.
Good reason then, that they should care to gett,
Who gett great Cares, by getting great Cōmands:
That will not let them sleepe, sith sleepe they lett:
For, who sleepes well in Bands, though golden Bāds?
VVell fare they then with glittering Miseries,
Though they fare costly, yet they coldly fare:
That feede on nought, but what doth feede the Eyes,
And cloy their Stomackes with consuming Cate.
Care for such Gaudies who so list for mee,
Sith Commons much more Common better bee.

(20)

[Dam'd Auarice (like a slie greedie VVhore)]

Dam'd Auarice (like a slie greedie VVhore)
Stirrs vp Desire, and pleasure doth for didd:
And makes hir Louers starue amiddst their Store,
As Midas with his golden Viands did.
All other Lusts them selues helpe euery way:
For, who's a Glutton that will spare to feede?
Or who are carnall that forbeare the plaie
Vpon an appetite to acte the Deede?
But wealthie Misers haue not what they hold:
And, money vse not, through desire of it:
As, wee should Clothes forbeare for being cold:
And, for wee hungrie are, eate not a Bitt.
This is an Ill that Good doth most abuse,
Because it loues the good, it hates to vse.

(8)

[A time there was when as thee Moone desird]

A time there was when as thee Moone desird
The Sunne to make hir a fitt Peticote;
Who did refuse to doe what shee requir'd,
Sith hee in hir suche often change did note:
So, can no wisedome well proportion out
To these Phantasticks (uarious, as vaine)
A rate of Wealth to bring the yeare about,
Sith now they loue, what straight they lothe againe.
These, of all light Things, burden most the Earth;
Of whome there is no helpe, no hope, no vse;
Whose Mothers labored idly in their birthe,
To beare such idle Things, for Things abuse:
Each Slaue to vice may vs'd bee in his Kind,
But ther's no vse of the vnconstant Mynd.

(22)

[The ignorance of the Omnipotent]

The ignorance of the Omnipotent,
Into two Branches doth it selfe diuide,
Atheisme, and Superstition, either bent
From Truth, and in their backward bent abide.
The first, incountring Natures stiff, and hard,
Begetts in them scorne of Religion:
The last, with supple Natures, more afeard,
In them ingenders Superstition.
These, to Religion, are the two Extreames;
Twixt whome she rests, a Vertue most Diuine!
Crowned with three in One rare Diadems,
By Heau'ns great Thre in One, or single-Trine!
These Two bewitche the World; for, at this daie
Most pray amisse, or els they misse to pray.

(23)

[Pleasure with Profitt is the Pynn whereto]

Pleasure with Profitt is the Pynn whereto
Best Penns direct their best directed ayme;
Which if they splitt, they do as they should do;
And iustly for it Glories prize they claime.
Now from my Will (well-bent as I suppos'd)
(With Shafts of the indeuors of my Witt)
I haue roud at this Point, and them disposd
As the Winde sate abrode, the Pynn to splitt.
If I haue shott too much on the left hand,
I (as not weather-wise) the Winde mistooke:
Yet I considred both the Aire, and Land;
But, though my Shafts can neither of them brooke,
I loost them right, though light mine Arrowes were
Yet some being weightie, I must needs bee neere.

(24)

[Plato putts difference these Tearmes betweene]

Plato putts difference these Tearmes betweene
A Man Is not, and is that hath no Beeing:
For, in the first a Nullity is seene,
Which with nor Sence, nor Substance hath agreeing.
The other showeth but the difference
Betweene the Cause, and Matter; or, more plaine,
Betweene the Pow'r, and Passion; wherein Sence
Perceaues that Odds doth really remaine:
For, This distinguisheth twixt that which Is
(Yea, of It selfe Is, euermore the same)
And That which of another's That, or This,
Yet holds nor This nor That, but alters Frame:
So, Man, compared with his constant Cause,
No Beeing hath at all, by Natures Lawes!

(25)

[Since first I came to yeeres my selfe to know]

Since first I came to yeeres my selfe to know,
To know my selfe, I haue done what I can:
Who am not as I am in outward show,
And yet I seeke to show my selfe a man:
For, sith of Soule, and Body I consist,
And that my Body for my Soule was made,
I ought, in searching of that Soule, insist;
Sith that's my selfe, that Is, and cannot fade:
Shee Is: that is, (Like hir Originall)
immortall, and inuisible: that is
Past comprehention of Witt naturall,
So, still I search, to know, to know I misse:
Then, if my knowledge bee but this to kno
That I know nothing, I am humbled so.

(26)

[The Accademicks held it better farre]

The Accademicks held it better farre
Quite to distrust th' Imagination,
Then to beleeue all which it doth auerre,
Which breeds more false, then true opinion:
Then, sith the case so stands with this Soules Powre,
We should suspend our Iudgment, sith Things seeme,
Not as they bee (though Sence the same assure)
But, bee (but in Conceite) as them we deeme:
For, through the Sences Chanells that doth runne,
That is conuaid to the Intelligence:
Then, Sence (as in the greatnesse of the Sunne)
Beeing deceau'd, deceaues eache inward Sence:
O then, for Men, who seeke but good to show,
How long ought wee suspect they are not so?

(27)

[So long as Vnity retaines hir might]

So long as Vnity retaines hir might
She is but only One: the Number Two
Breeding but diffrence: so indefinite
Doth stil deuide, that so it may vndo;
Eu'n so a VVord, or Speech whil they abide
But in the Thought, It's cald a Secret right:
But if put foorth, forthwith abrode it glydes:
For, words haue wings as swift as Thought in flight.
A Ship, vpon her wings (the Sailes) may be
In roughest winds stayd by her Anchor hold
When she would into wel-known dangers flee
And so the same from vtter wrack withhould:
But speak a word, and nought shal let it hie
Oft to the wrack of him that let it fly.

(28)

[Then, if we show (what vnshown haue we would)]

Then, if we show (what vnshown haue we would)
To any other, we bewray thereby
We ween theil keep that closer then we could:
So, shew our Secrets for more secresie.
But, do the Geese, that into Cicily
Ouer the mountain Taurus fly by night,
Gag them with Stones, for Gaggling as they fly,
Lest Eagles breeding there should stop their flight?
And shall men haue lesse Wit then witlesse Geese
To make that known that Wit wold close conceal
And put no Gag into their glib Mouth-peece,
But (like tame Guls) by gagling it reueale?
Then, if my Tongue were of this twatling kinde,
It should more tast my meat, then feel my mind.

(29)

[They that haue skil to keep, and nourish Bees]

They that haue skil to keep, and nourish Bees
Do hold that Hiues wherein most noyse they make
To be the best, or with them best agrees
Who, to the same, most honied Riches rake:
But they that haue the Charge of humane Swarmes:
Do hold them happiest when they quietst be:
And furthest off from vproares, and Alarms,
As hauing honied Sufficiency!
Sufficiency, the Nurse of Rest, and Peace:
For excesse breeds excesse of Sin, and Shame:
And Sin, and Shame do wars, and Woes increase:
VVhere Wasps make honied Ritches spoile, their game:
Then, in our treble Hiues of treble Realmes,
VVe want no peace, because we want Extreames.

(30)

[The Frosty Beard, inclining al to white]

The Frosty Beard, inclining al to white,
The Snowy Head: or Head more white then Snow,
The Crow-foot neer the Eyes, Browes, Furrow'd quite,
With Trenches in the Cheeks, Experience show.
These are the Emblems of Authority;
Which ioynd to those do much augment her might:
These are the Signes of Reasons Soueraignty,
And Hyerogliphicks spelling Iudgement right.
These are the Trophies rear'd by Times left hand.
Vpon the spoile of Passion, and her Powres:
We, by these Symbols, Wisedome vnderstand:
That vs directeth, and protecteth ours:
All these in me begin to come in sight,
Yet can I hardly rule my selfe aright.

(31)

[All Dignities that sodainly begin]

All Dignities that sodainly begin,
And gloriously increase, in hast, post hast,
So orerunne Enuie that shee cannot synne,
Nor synne before; for, straight hir pow'r they past.
If Flax on fire bee put, it makes no smoke,
Because it, in a Moment, falls to flame:
No more can Enuy, Pompe to fume prouoke,
That on the soddaine blazeth on the same.
But Greatnesse gotten slowlie by degrees
Lies most expos'd to Enuies crueltie;
Those Beames are faint, and, vs'd thereto, shee sees
Them at the brightest, with a banefull Eye:
Then, blessed They that are from State exempt
That lies expos'd to Enuy, and Contempt.

(32)

[The more vnlike to God, the worse the Man]

The more vnlike to God, the worse the Man;
Things most like Gods vnlike, are most vile things:
God Brightnesse is, with Him it first began;
The Deuill is darkenesse, and from him it springs.
Who's bright, or loueth brightnesse, is like God:
Who's darke, or Darkenesse loues, is like the Deuil:
Who then in Darkedesse liues, or makes abode,
Doth liue like Gods vnlike, the Fount of Euill.
To liue, or die alone, it is all one;
Saue that, of both extreames, to die is best;
The Beasts most brute, delight to liue alone:
And whosoe liueth soe, liues like a Beast:
I cannot thinke that Men such Beasts will bee:
For, Men, and Beasts lyue with their like we see.

5. Sonnets in ppaise of Emincacy or a publike Life.

(33)

[VVealth of Heau'ns Heau'n, and want of Hell of Hells]

VVealth of Heau'ns Heau'n, and want of Hell of Hells:
Angells renowne, and Mens euangeliz'd:
The Summ, of all their All imparadiz'd;
Glorious Elier, that it selfe excells!
Blacknesse, Antipodes: Fowlenesse, Opposite:
Mindes ioye, Ioyes blisse, and Blisses blandishment:
Laudes Crowne, Crownes pompe, and Pompes best ornament:
Kynnet of Darknessr, lightly turning it.
Deathes death, Lifes life, and life of Lifes, liues Life
Eyes eye Witts eye, Soules eye Eye of all Eyes:
Fames pride, Prides foile, yet Foiles doth scandalize:
Gods glory, Glories God, and stay of strife!
This is obscure, and yet tis extreame Light,
Manns Summum bonum, and Gods Soules delight!

(34)

[To Liue alone, alone is not to liue]

To Liue alone, alone is not to liue,
To die alone, alone is not to die:
For, Death is Life to such a liuelesse one
That liues alone, and lothes all Company.
Who liues alone, alone doth lyuing Die,
Who dies alone, alone doth dying liue:
For, Life gaue life for sweet Societie,
And Death, for Life, and Life, for Death did giue.
Earth's not alone, for, Earthlings creepe vpon it;
And Water's not alone, for Fish liue in it:
Ayre's not alone, for Sprights liue in, not on it:
And, Cricketts Liue with Fire, as all haue seene it:
Since these are all, from whence all Creatures spring,
Who Liues alone, liues not like any Thinge!

(6)

[Then least alone, when I am most alone]

Then least alone, when I am most alone,
Quoth one that least, loud most Mens Company:
But what was hee? a Ruler; such a one
Oft liues alone to keepe Societie:
For, Kings (whose cares are how from cares to keepe
Their Subiects liues: in Lifes Communion.)
Oft liue alone, and wake when sound they sleepe,
That he with them may sleep when theirs is gon.
But priuate Men, if they too priuate are,
Are most iniurious to mens publike good;
And who are such, liue past all kind of Care;
So liu'd not Hee, that for Men spent his bloud:
If hee (Kind Lord) had lou'd to liue alone
Hee had not died, and wee had liu'd vnknowne.

(36)

[Martha, and Mary (two of his belou'd]

Martha , and Mary (two of his belou'd
That was the Sonne of Mary, mother Maide)
Chose diffrent liues (by grace, and Nature mou'd)
Contemplatiue, and Actiue (as its said)
Mary, the first, the last, did Martha choose:
The first, preferred was before the last.
By Him, for whome she did the last refuse,
Through whom she was, therfore, with glory grac't
If glorified she were, then not obscure:
And if with Him shee were, then not alone:
Alone she was with Him, vpon whose powre
All Creatures rest, yet still hee rests all one:
But such a one, as euery One attends
Who liues alone then, liues not like his Frends.

(37)

[I cannot say but Beauty is a Guift]

I cannot say but Beauty is a Guift:
But, to fewe giuen that haue other grace:
For, it the Minde aboue it selfe doth lift
Although the Minde and Body bee but base.
Beauty is bright, then, then tis light lightly
And if too bright, too light, too oft, it is:
Yet tis the Signe where Grace doth vse to lie.
But, if thrust out, the Inne is most amisse.
And most amisse, to misse what most adornes,
And hath but meerely stained-painted Walls:
Which Vice doth honour much: but Vertue scornes:
Sith It, to Vice, from grace, and Vertue falls:
Then Beauty if thou bee not Graces Inne,
Grace, suing to thee, sueth but to Sinne.

(38)

[Yet what a precious Pearle, in Worlds account]

Yet what a precious Pearle, in Worlds account,
(Pearle in the Worldes Eyes, that doth blinde those Eyes)
Fraile Beautie is, appeares by Beauties woont,
That Coulors now hir faults with Forgeries.
Did euer Sunne (bright Eye of Heau'n!) yet see
Complections in our Streets set (Cried) to sale
Before these Times made them so vtter'd bee,
Which makes chast thoughts good cheape, as being stale?
If euer, neuer was there such a Sunne
Vnlesse the Deluge, (springing) saw the same:
If then they coulord, twas by it ore'runne,
To better it, because it was too blame:
Those Waters varnisht it, and made it cleane,
So wishe I varnisht euerie painted (---.)

(39)

[Bvt mad, or desprate Muse what meanst thou thus]

Bvt mad, or desprate Muse what meanst thou thus
To touch this Couloring with this hard Touch,
Sith that thou knowst some, somwhat vertuous,
Do vse to Colour-somwhat more then much?
Some, good, as great (but neither great, nor good:
For, Greatnesse scornes hir goodnesse so to blot)
Do make their bloud dissemble with their bloud:
Which (for a Colour) seems what it is not.
Still worse, worse, ceasse, ceasse foole-hardy Muse,
Thou art too biter so such Sweets to grieue:
Thinkst thou that those, which thou dost so abuse,
Will euer grace thee, much lesse thee relieue?
But, ô did all as thou dost, they should rest
Rewards vnto themselues, and please the best.

(40)

[Late in a Lodging, where I vs'd to lie]

Late in a Lodging, where I vs'd to lie,
A Picture, pincht hung therein, in my walk:
Which, one way, had a faire-Maides Phisnomy:
The other way, an Apes, which seemd to talk:
So, that Face had two Faces, in one Hood:
A faire Maides, and an Apes: which seem'd to me
The Painter was not mad, in mirry mood:
That, vnder mirth, hid graue morrality:
For, to my Thoughts (that may with his agree)
He seem'd to touch our Apish painted Dames,
Who counterfet the Beauty, which they see,
And make the Boords, their faces: to their shames:
But, Wainscot Faces cannot blush, a whit,
But when they lay on Red, which feemeth It.

(41)

[Sweet Beauty beare this bitterest abuse]

Sweet Beauty beare this bitterest abuse:
If thou abuse thy selfe, why should not he?
Of whom thou hast, in this Tract, made good vse
(In gaudiest Colours) by out-painting Thee.
Thou canst not hurt me more then by thy Looks
Then thy good Looks I need not much to waigh:
My sight thy Back, then Forepart better brooks:
Then, when thou seest me turne some other way:
Vnto mine Eyes thou art a Cockatrice,
Who dost infuse, through them, into my Hart,
The vertue of thy powr, which doth (like Vice)
Wholy confound my single-double Part:
Then, if thou wilt damn me for myne offence
Look well on me, to plague my Soule, and Sence.

(42)

[Sith Good thou lou'st (ô God, Goods only Drift!]

Sith Good thou lou'st (ô God, Goods only Drift!
Why giu'st thou me a Mind which Ills depraue?
If Grace I cannot haue, without thy guift,
Why plagu'st thou me for that I cannot haue?
Can my powr make thy Powr obedient be,
(Myne being so fraile, and Thine so infinite)
That, maugre thine, I might wrest Grace from Thee,
And, with strong hand, to rend from Thee thy Sprite?
O no! it cannot: but, its in my powr
To Sin, and so, to thrust thy Spirite from myne:
Then, ô thou Fonnt of goodnesse, on me powr
(What's farre aboue my reache) that Spirit of Thine:
If not, I can but feare, that can but fall:
So, can despaire, but cannot do withall.

(43)

[Sorrow, the Salue, and Sore of deadly Sin]

Sorrow, the Salue, and Sore of deadly Sin,
Sister of mercy, Mother of Remorce,
Who by thy being lost, dost Being win:
And, through thy strengthes decay, augmentst thy force.
Who, while thou hurt'st, thou healst (together both)
So, takst away thy Beeing, with thy Beeing,
Who loath'st to loue, because thou lou'st to loath,
That which doth giue thee sight, or blinds thy seeing:
O thou sweet-Sowr-sowr sweet, (each way too true!)
Sweeten, that Sowr that sowrest death doth seek:
Make sweet, sowr Sin, by making Death (hir due)
Dy, sith I liue, by Sin, made truly meek:
For, when-as Ill, by Grace, makes good our Mood,
Grace lets Ill Bee, that so, it may be good!

(44)

[True loue is Charity be gun to Be]

True loue is Charity be gun to Be,
Which Is, when Loue beginneth to be true:
But, to the high'st growes louing-Charity
When she the High'st alone doth loue to view.
O Charity! that euermore dost flame
In that dread Maiesties eternall Brest.
When, by thy heate, shal my Loue lose hir name,
And made to flame, like Thee, in restlesse rest?
Well featut'd Flesh too base a Subiect is
For Sou'raign Loues diuine, ay-blest, imbrace:
The Loue of Flesh loues nought but flesh, but this
Loues nought that sauors of a thing so base:
Then, be the Priest, and as an Host, Ile dy
Offerd to Heau'n in flames of Charity.

(45)

[Sith Truth it selfe cals this life sowr, as vaine]

Sith Truth it selfe cals this life sowr, as vaine,
What is lesse sensible then Sence, that deemes
It Sweet, sith so to sensual Sence it seems,
Which not a thought in one state doth remaine.
I see it such, with Obseruations Eyes
That ey the inside of all outward Showes;
Which cleerly showes, Life ebs the more it flowes,
And when it longst hath lyued soonest dyes.
A King this Moment, that Kings adorate,
The next, a Corse, Slaues loath to look vpon:
Then, was he King but in opinion,
Which alters with the altring of his state;
O then sith Life is but a dreame of breath,
In this lifes Dream Ile nought but dream of deth.

(46)

[The Seas vnfit to saile on, if too calme]

The Seas vnfit to saile on, if too calme:
As it is when it is too turbulent:
Then, the meane motion sets it so a walme
As doth the Sailors Eare, and Eye content:
So, neither too calme, nor too rough a Mind
Giues Vertue VVay whose waies are in the Mean:
In Loue, if Passion do not Reason bind
Their Action to the Clouds commends the scean
Hatred, and Ire makes way, (and Lets putback)
For Iustice, and for Prowesse t'act their Parts:
Courage is cold, and Iustice is but flack
If Ire and Hatred did not stir their Harts,
Then, sith Loues passion, may with Reason hold
Good reason we should loue as Reason would.

(47)

[If Nature cannot make Desire to cease]

If Nature cannot make Desire to cease
In Compasse of the Meane, let Grace thy Guest
Giue head, where Excesse is the meane to peace,
And the Extreame the midst of endlesse rest.
For, Grace hath Passion giu'n for Natures aide
VVhile they in Vertues Compasse walke the Round:
And moue to Goodnesse when themselues are staid:
But otherwise, they do their Stay confound:
For, as excesse of Vertue is but Vice,
And, too much of the best, becomes the worst:
So, extream Passion doth much preiudice
And make them who haue most, the most accurst:
Then if thou wouldst be passionate, and blest
Passion must stir thee, but in peace, to rest.

(48)

[To draw such Lines as will not hold the straine]

To draw such Lines as will not hold the straine
(If they be stretcht vpon the Rack of Wit)
Is labour no lesse vilifide, then vaine:
And, for Times grac'd by finding fault, vnfit:
But, such to twist vpon the Wheele of Thought,
As may hold stretching though all Racks them straine,
Do grace their VVorker sith they are well wrought,
And drawne of matter that drawes out the Braine.
Such Lines will reach, if to the vtmost streind,
Aboue Delight, short of Saciety:
And are so strong that Enuy is constraynd
To say thei'l hould beyond hir pow'r to trie:
For, when the Sunne doth in our Zenith light
He makes no Shade his Beames descend so right.