The Works of William Fowler Secretary to Queen Anne, Wife of James VI. Edited with introduction, appendix, notes and glossary by Henry W. Meikle |
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 | CERTAINE PSALMES MEDITATED
BE THEODORE BEZA |
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 | The Works of William Fowler |  |
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CERTAINE PSALMES MEDITATED BE THEODORE BEZA
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Ps. 6.
What wight more wretched is than I who am so sore assayld,
so pressed with the wardes of woe, that all my ioyes ar skaild?
quhat wight more wretched is than I, outraged on al syds,
and wounded be my conscience a farther wound abyds?
The touch of my trespasses all hath pearcst me Through and through,
Thy soft correcting hand is nou becommed more hard and rough;
and nou at brink of that great deip and dungeon of dispair,
my bodye with al euils oruhelmd and corsps inuolud in cair,
my mynde in sorrous plundged so, and with al torments torne,
dois reu The houer whairin it was so creat, framed, and borne.
so pressed with the wardes of woe, that all my ioyes ar skaild?
quhat wight more wretched is than I, outraged on al syds,
and wounded be my conscience a farther wound abyds?
The touch of my trespasses all hath pearcst me Through and through,
Thy soft correcting hand is nou becommed more hard and rough;
and nou at brink of that great deip and dungeon of dispair,
my bodye with al euils oruhelmd and corsps inuolud in cair,
my mynde in sorrous plundged so, and with al torments torne,
dois reu The houer whairin it was so creat, framed, and borne.
Quhat shal I do? quhat sal I say? or whether sal I goe?
or quhat May I find in my self bot subiects for my woe,
and causis of my suffering for brekking Thy command?
who thairfor then sal succour me or help be helping hand?
or quhat May I find in my self bot subiects for my woe,
and causis of my suffering for brekking Thy command?
who thairfor then sal succour me or help be helping hand?
if to the heauen I cast my eyes, I see in heauens my Iudge;
The sunn, The great Eye of the uorld, dois beare me deadlye grudge,
The sunn, I say, which hath me seene so often to offend
his maker great and also myne, to summon me dois tend,
and semes to giue the uorld light, and bot his beames explaine,
for to behold me whilst I thoale my iust deserued paine.
The sunn, The great Eye of the uorld, dois beare me deadlye grudge,
The sunn, I say, which hath me seene so often to offend
his maker great and also myne, to summon me dois tend,
and semes to giue the uorld light, and bot his beames explaine,
for to behold me whilst I thoale my iust deserued paine.
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The night which semes to couer al with her dark mantle blak,
alas! quhat dois sche als portend bot for to scheu my wracke?
for sooth sche semes to doubled hath her darknes double more
in lothsome hatred of my sinnis in which I long did glore.
alas! quhat dois sche als portend bot for to scheu my wracke?
for sooth sche semes to doubled hath her darknes double more
in lothsome hatred of my sinnis in which I long did glore.
It yrks The earth for to sustaine a createur so curst:
Me Thinks I see her solid plaines a sunder for to burst;
Me thinks I see alreddie sche hath opned vp the throate
off her great gulf to suallou me and burie in her goate;
me thinks my self into her self sche nou dois redamand,
as hauing much abusd that mass of which I formed stand;
Me Thinks I see her solid plaines a sunder for to burst;
Me thinks I see alreddie sche hath opned vp the throate
off her great gulf to suallou me and burie in her goate;
me thinks my self into her self sche nou dois redamand,
as hauing much abusd that mass of which I formed stand;
Me thinks The nurishment which dois my bodye intertaine
is only geuin me to prolong my lyffe in longar paine;
Me thinks That death her self recails, and from me her astrayes,
and semeth by her lothing me for to protract my dayes,
lest sche suld seme to giue at least some senslesnes of greif,
and lest this bodye miserable by death suld find releif.
is only geuin me to prolong my lyffe in longar paine;
Me thinks That death her self recails, and from me her astrayes,
and semeth by her lothing me for to protract my dayes,
lest sche suld seme to giue at least some senslesnes of greif,
and lest this bodye miserable by death suld find releif.
And as for men they ather be my foes and ennemeis strong,
or ells such freinds as haue no might for to remeid my wrong.
quhat sal I say? wheare sal I go? or whether sal I go
bot Euen to The, eternal god, although I be thy foe?
for quhat aduantage can I gett auay from The to run,
whose presence present is alwheare, which I no wayes can schun?
who can me hyde from him which sees these things which ar vnseene?
what createur, althought it culd, my querrell dois maintene?
yea, if it culd, what would ensewe bot thair ruine and myne,
my fall thair loss, my death thair doole, and both our wraks in fyne?
now since my greif and my disease none can remeid save the,
to quhome then shuld I haue recourse, to whome then shuld I flie,
bot vnto the, eternal god, more great then greatnes self?
behold him than who hes him cast vpon this sandye schelf;
behold him who is nothing les, onles his gretest yll
be something which may giue the caus both lyfe and soule to kill.
or ells such freinds as haue no might for to remeid my wrong.
quhat sal I say? wheare sal I go? or whether sal I go
bot Euen to The, eternal god, although I be thy foe?
for quhat aduantage can I gett auay from The to run,
whose presence present is alwheare, which I no wayes can schun?
who can me hyde from him which sees these things which ar vnseene?
what createur, althought it culd, my querrell dois maintene?
yea, if it culd, what would ensewe bot thair ruine and myne,
my fall thair loss, my death thair doole, and both our wraks in fyne?
now since my greif and my disease none can remeid save the,
to quhome then shuld I haue recourse, to whome then shuld I flie,
bot vnto the, eternal god, more great then greatnes self?
behold him than who hes him cast vpon this sandye schelf;
behold him who is nothing les, onles his gretest yll
be something which may giue the caus both lyfe and soule to kill.
Creator great! thy creature behold disfigurat quyte:
o louer man! behold him that contemnd the in despyte:
perfectlye good behold him that conceaved is in sinn,
borne in iniquitie, and long conteneued hes thairin:
behold the timbar drye and trees now sett against the fyre.
how can it then so hardye be to speik or the requyre?
his miserie constranis him, lord, some remedie to seik;
thy goodnes dois him boldnes giue that thus wayes he dar speik;
thy favour, lord, off which the world hes such ane oppen proofe,
dois oppen my mouth to crye to the, and call in my behoofe.
Lord, in thy wreath reproue me not, nor in thyne yre correct,
auert thairfor, o lord, thy rage for Iesus christs respect.
o god, that hes so often sayd, the way not to be Iudge
is for to Iudge our selfs, and haue to the our whole refuge,
behold me, most vnhappy man, that dois in treuth confes
before the angells, heaven, and earth, that sore I do transgres
and hes transgrest against the, lord, yea, many thousand tymes,
and, guyltie off thy precepts all, committed guyltie crymes.
o louer man! behold him that contemnd the in despyte:
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borne in iniquitie, and long conteneued hes thairin:
behold the timbar drye and trees now sett against the fyre.
how can it then so hardye be to speik or the requyre?
his miserie constranis him, lord, some remedie to seik;
thy goodnes dois him boldnes giue that thus wayes he dar speik;
thy favour, lord, off which the world hes such ane oppen proofe,
dois oppen my mouth to crye to the, and call in my behoofe.
Lord, in thy wreath reproue me not, nor in thyne yre correct,
auert thairfor, o lord, thy rage for Iesus christs respect.
o god, that hes so often sayd, the way not to be Iudge
is for to Iudge our selfs, and haue to the our whole refuge,
behold me, most vnhappy man, that dois in treuth confes
before the angells, heaven, and earth, that sore I do transgres
and hes transgrest against the, lord, yea, many thousand tymes,
and, guyltie off thy precepts all, committed guyltie crymes.
yet what emboldeneth me, my god, thy mercyeis for to sew,
bot euen thy pittie and thy grace and thy compassions trew,
which so muche greatar ar, for that they to the worthles streache,
abounding most whair sin surmounts deaths plagues for to impeache?
I dust and asses am, o lord, yet suffer me suppose
so bold in the, not in my self; my state I now disclose.
O euerleving god, I learned euen in thyne house be the,
and in my self by thy great grace which thow hes schawen to me,
that thow a fathers angar hath, and als a Iudges yre:
I worthy am, lord, of the last, yea, and of hellish fyre;
I mereit it, lord, I confes, bot I beseache the turne
the same from me, and with thy plagues which maks me now to murne.
the other I will not refuse becaus it buildeth vp,
for who be chaistisd those be loued, and drinks of ple cupp.
bot euen thy pittie and thy grace and thy compassions trew,
which so muche greatar ar, for that they to the worthles streache,
abounding most whair sin surmounts deaths plagues for to impeache?
I dust and asses am, o lord, yet suffer me suppose
so bold in the, not in my self; my state I now disclose.
O euerleving god, I learned euen in thyne house be the,
and in my self by thy great grace which thow hes schawen to me,
that thow a fathers angar hath, and als a Iudges yre:
I worthy am, lord, of the last, yea, and of hellish fyre;
I mereit it, lord, I confes, bot I beseache the turne
the same from me, and with thy plagues which maks me now to murne.
the other I will not refuse becaus it buildeth vp,
for who be chaistisd those be loued, and drinks of ple cupp.
now then, my god and gracious lord, correct bot not confound,
smyte bot keip in the violence that in this blow is bound,
an[d] in a word tak pittie, lord: for who hath neid of grace
bot he that guyltie is, and dois so feare thyne angrye face?
who craveth confort bot euen those who ar of confort voyd,
or who dois physick bot the sicke who ar with sickenes noyd?
smyte bot keip in the violence that in this blow is bound,
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bot he that guyltie is, and dois so feare thyne angrye face?
who craveth confort bot euen those who ar of confort voyd,
or who dois physick bot the sicke who ar with sickenes noyd?
Bot yet againe who can or may raise vp the wreched wight,
orwhelmed with the weght of sinne In his and al mens sight,
so beaten by thy puissant hand, and crushed, bones and all,
Disparing in his conscience, and in dispair to fall,
bot thow, great god and glorious god, who by thyne onlye word
giuis being to all that is or was, and through this wark is glord?
confirme then that which remanis of thy great pouer In me,
or rather wourk that work anew which is vndone by me.
how long wilt thow, my gracious god, to thole me languish soe?
how long sal I crye yet onhard and vnreliued of woe?
how long sal I thy mercyeis waite or for thy grace attend?
o lord, how long wilt thow delay my sorroues for to end?
Lord, suffer that my dollour may this language lairglie vse,
yet craving pardoun for my fault my boldnes to excuse.
orwhelmed with the weght of sinne In his and al mens sight,
so beaten by thy puissant hand, and crushed, bones and all,
Disparing in his conscience, and in dispair to fall,
bot thow, great god and glorious god, who by thyne onlye word
giuis being to all that is or was, and through this wark is glord?
confirme then that which remanis of thy great pouer In me,
or rather wourk that work anew which is vndone by me.
how long wilt thow, my gracious god, to thole me languish soe?
how long sal I crye yet onhard and vnreliued of woe?
how long sal I thy mercyeis waite or for thy grace attend?
o lord, how long wilt thow delay my sorroues for to end?
Lord, suffer that my dollour may this language lairglie vse,
yet craving pardoun for my fault my boldnes to excuse.
turne then, I say, o god, againe to me thy Ioyful face,
which with one look the deid reviues, and death euen doith deface:
lay furth these great compassions to heale my fainting soule,
for only on thy grace I suit, my suit, lord, not controule.
which with one look the deid reviues, and death euen doith deface:
lay furth these great compassions to heale my fainting soule,
for only on thy grace I suit, my suit, lord, not controule.
O god, thow knowest quhat great desyre I haue to be the meane
and instrument of thy great glore, as dois to me pertaine,
and to employ my voyce and lipps, my mouth, my hart, and toung,
thy prayses, lord, to publish all the sonnes of men among.
alas! then, lord, sal these my sinnis, thus sending me to death,
be able to repress my course or stopp my purposd breath?
for being dead and lying In dust my good intent wer crost,
my purposs brokken off wer voyd and resolutioun lost,
my memorie shuld the forgett, my toung suld speik no more
off the, nor yet my mouth suld it force [?] to praise or speik thy glore;
and to be short, this wrethced corss, this poore corss of grace denud,
whairin suld it serve ather the or do to others good?
Besydes this, lord, if I not die this ordinarye death,
bot euen sal die so smitten with yre of thy consuming wreath,
o god! my god! how can I then remember the that houer
in which death shal her triumphe mak, and bring me in her pouer?
how can I call vpon the, lord, so in my gretest neid,
whils then the memorie of my sinne thy mercyies sal exceid?
what shal become of me, o wrechte, who going to a Iudge
aireddie hes condemned me, and sentence shawen with grudge?
oh god! great god eternal! save me from this woe of woes,
restrengh this lyfe within my corss that so forlorned goes,
assuire my soule with suired sings, be wittnes in this cace
that both thyne yre and anger is appaised by thy grace,
that quhen that veglie death sal come and to me sal appeir,
no messinger of terrour it nor post sal be off feare,
bot rather to bring newes of Ioy and tiddance of trew grace,
of lasting lyfe to be Inioyd within that heuinlye place.
and instrument of thy great glore, as dois to me pertaine,
and to employ my voyce and lipps, my mouth, my hart, and toung,
thy prayses, lord, to publish all the sonnes of men among.
alas! then, lord, sal these my sinnis, thus sending me to death,
be able to repress my course or stopp my purposd breath?
for being dead and lying In dust my good intent wer crost,
my purposs brokken off wer voyd and resolutioun lost,
my memorie shuld the forgett, my toung suld speik no more
off the, nor yet my mouth suld it force [?] to praise or speik thy glore;
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whairin suld it serve ather the or do to others good?
Besydes this, lord, if I not die this ordinarye death,
bot euen sal die so smitten with yre of thy consuming wreath,
o god! my god! how can I then remember the that houer
in which death shal her triumphe mak, and bring me in her pouer?
how can I call vpon the, lord, so in my gretest neid,
whils then the memorie of my sinne thy mercyies sal exceid?
what shal become of me, o wrechte, who going to a Iudge
aireddie hes condemned me, and sentence shawen with grudge?
oh god! great god eternal! save me from this woe of woes,
restrengh this lyfe within my corss that so forlorned goes,
assuire my soule with suired sings, be wittnes in this cace
that both thyne yre and anger is appaised by thy grace,
that quhen that veglie death sal come and to me sal appeir,
no messinger of terrour it nor post sal be off feare,
bot rather to bring newes of Ioy and tiddance of trew grace,
of lasting lyfe to be Inioyd within that heuinlye place.
And as thow hast had now ane Eye and straightlye markt my sinnis,
which thow dois mak me throughlye feale, which al my corss owrinns,
considder now my chainged mynde, mark, lord, the chainged man,
which dois condemne which he approued and that to lyke began.
I haue long sleped in my ioyes, in plesour, and in rest,
bot now my sleip disturbed is by sighing in my brest.
heare, o yow nights! that hertofore wer wittnes of my noyes,
and off tenthousand vaner thoughts and vaine Imagened Ioyes,
and off the schamefull sequel of these vyld and curst conceates,
which wittnes now these wailings all which all these ioyes awaits;
and thow my secretar, o bed, a bed eearewhile of rest,
bot ill employed all in sinn which sathan did suggest,
be moystned with these fontanis tuoe as it but weill affears!
fleit thow in surging wawes of woe, and swim thow with my teares!
which thow dois mak me throughlye feale, which al my corss owrinns,
considder now my chainged mynde, mark, lord, the chainged man,
which dois condemne which he approued and that to lyke began.
I haue long sleped in my ioyes, in plesour, and in rest,
bot now my sleip disturbed is by sighing in my brest.
heare, o yow nights! that hertofore wer wittnes of my noyes,
and off tenthousand vaner thoughts and vaine Imagened Ioyes,
and off the schamefull sequel of these vyld and curst conceates,
which wittnes now these wailings all which all these ioyes awaits;
and thow my secretar, o bed, a bed eearewhile of rest,
bot ill employed all in sinn which sathan did suggest,
be moystned with these fontanis tuoe as it but weill affears!
fleit thow in surging wawes of woe, and swim thow with my teares!
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O [Sunne, the great light of the uorld! O Sunn! o Sunn! I say,
whose brightnes I vnworthye am for to behold this day,
my dimmed eyes, tuoe sinful pairts so iustlye plagued, alace,
no more beholds the golden beames nor yet thy glancing face,
they being soaked in my heade, and drawen drye by teares
that they haue shed for my trespass which wittnes weill my feares;
they be with yrksomnes, I say, and heavines quyte worne,
the wittnesses which vexes me, and makst me most forlorne.
bot quhat, sal I then peirish, lord? then is thair no more hope?
am I without recoverye, or must I lose the scope
and butt to which I did intend? sal so dispair possess
my marred mynde sans hop of grace that faith may grow the les?
No, no, my god, thow wilt not so: for this my plaint for sinne,
whense cummis it, lord, or yet this trust to call thy name heirin?
whense growes this hatred of my self, or this desyre to mend?
whense cummes it that I in my soule my sinfull deids expend?
It certes is thy grace, my god, from whense al grace dois grow:
for whense cummis any good but from the or from the dois flow?
o mightie maker of the heaven, how woundrowes be thy wayes,
Incomprehenseble by witt, and so all wight asseyes!
for can it be thyne yre, o god, that may me quyet make?
or can it be my heavines that courage causs me tak?
or can my death the causer be of this more Ioyfull lyfe?
or can my warrs me peace proceur, or can ease come be stryfe?
no, no, my god, that bennefeit no white of one proceids,
nor is it any work of myne, nor cummis it be my deids.
bot, lord, In wourking against him as much as in him lay,
who had vndone and wrakt him self, thow shewest by this the way
the self to be the self same god that al of nothing wrought,
and out of darknes canst bring light, as thow hes euer brought.
grace cummeth then from the to me my self from self to driue,
that I may find my self and weill and both in the to liue.
whose brightnes I vnworthye am for to behold this day,
my dimmed eyes, tuoe sinful pairts so iustlye plagued, alace,
no more beholds the golden beames nor yet thy glancing face,
they being soaked in my heade, and drawen drye by teares
that they haue shed for my trespass which wittnes weill my feares;
they be with yrksomnes, I say, and heavines quyte worne,
the wittnesses which vexes me, and makst me most forlorne.
bot quhat, sal I then peirish, lord? then is thair no more hope?
am I without recoverye, or must I lose the scope
and butt to which I did intend? sal so dispair possess
my marred mynde sans hop of grace that faith may grow the les?
No, no, my god, thow wilt not so: for this my plaint for sinne,
whense cummis it, lord, or yet this trust to call thy name heirin?
whense growes this hatred of my self, or this desyre to mend?
whense cummes it that I in my soule my sinfull deids expend?
It certes is thy grace, my god, from whense al grace dois grow:
for whense cummis any good but from the or from the dois flow?
o mightie maker of the heaven, how woundrowes be thy wayes,
Incomprehenseble by witt, and so all wight asseyes!
for can it be thyne yre, o god, that may me quyet make?
or can it be my heavines that courage causs me tak?
or can my death the causer be of this more Ioyfull lyfe?
or can my warrs me peace proceur, or can ease come be stryfe?
no, no, my god, that bennefeit no white of one proceids,
nor is it any work of myne, nor cummis it be my deids.
bot, lord, In wourking against him as much as in him lay,
who had vndone and wrakt him self, thow shewest by this the way
the self to be the self same god that al of nothing wrought,
and out of darknes canst bring light, as thow hes euer brought.
grace cummeth then from the to me my self from self to driue,
that I may find my self and weill and both in the to liue.
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yow then my foes who wened haue to cast me flat on ground,
shal yow now dar your faces shaw or any more be found?
And thow malicious satan vyld, the authour first of ill,
quhat ganest thow to throw me low, or yet me seik to kill,
save thairbie that my victorie and conquest much is more
to be remarked and renouned, more notableye thairfor?
for, maugre the, thow seest that god will triumphe ouer In the,
and be my weaknes the orthroe, and force the for to flie.
And thow my self, vnto my self my most and dangerous foe,
yeild vnto god thy self againe, gainst him no further go;
whome whilst as thow withstood with rage, and more did him resist,
the more thow camest ner to death, and whils that least thow wist.
And yow, o cursed miser man, whose trade is to do ill,
and yow who hes these many yeres so sought my blood to spill,
and yow who me perseued, I stand In fray of yow no more,
nor do I feare yow al this houer Though feard I was afore.
shal yow now dar your faces shaw or any more be found?
And thow malicious satan vyld, the authour first of ill,
quhat ganest thow to throw me low, or yet me seik to kill,
save thairbie that my victorie and conquest much is more
to be remarked and renouned, more notableye thairfor?
for, maugre the, thow seest that god will triumphe ouer In the,
and be my weaknes the orthroe, and force the for to flie.
And thow my self, vnto my self my most and dangerous foe,
yeild vnto god thy self againe, gainst him no further go;
whome whilst as thow withstood with rage, and more did him resist,
the more thow camest ner to death, and whils that least thow wist.
And yow, o cursed miser man, whose trade is to do ill,
and yow who hes these many yeres so sought my blood to spill,
and yow who me perseued, I stand In fray of yow no more,
nor do I feare yow al this houer Though feard I was afore.
for the eternal which hes semed to cast me off but cair
hes sene my teares, and hard my sighs, which perced hes the air;
and he which semed to rander me into your cursed hands,
through huimble prayers of my hart against yow fechting stands.
and thairfor ye who ouerbold hes sought to wourk my shame,
hes sene my teares, and hard my sighs, which perced hes the air;
and he which semed to rander me into your cursed hands,
through huimble prayers of my hart against yow fechting stands.
and thairfor ye who ouerbold hes sought to wourk my shame,
go, get yow hence, for now the lord your misheifs will proclame.
as this I speik, me thinks I see yow euerye one forlorne,
and leave your interpryse in shame with great reprochte and scorne,
a chainge so much more wounderfull, a chainge more hard and rair,
as it hes cumd beyond al hope when less thairof was cair.
as this I speik, me thinks I see yow euerye one forlorne,
and leave your interpryse in shame with great reprochte and scorne,
a chainge so much more wounderfull, a chainge more hard and rair,
as it hes cumd beyond al hope when less thairof was cair.
deo gloria.
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[PSALM 32.]
[OMITTED]trew soveraine good and blissidnes be found
[OMITTED]men within thame selfs wenes for to find but ground
[OMITTED]he that this may saye my soule is frie from sin
[OMITTED]from that poole his father plundge him in
[OMITTED]fallowes so and punishment offence
Quhat blissednes consists in soule or yet in inuard sence?
yea, in the bodye much far les: for who is such an ass
that can beliue the soueraine good suld fal in to a mass?
and sence the noble better part dois not assume the same,
sal then the servill massiue lump and bodye it acclame—
a lump, a mass, and bodye toe, so subiect into euill,
that both within and als without his actions serves the diuill?
whair sal we seik this blissed good, quhair sal we find it then?
in beastes? that beastlye wer to much, so beastes wer more than men.
In creatueris and sensles things far les it may be found,
for not in thame nor yet for thame may any bliss rebound.
o glistren gold, so higlye valved of men of litill witt,
that burning in the breist of thame mak conscience [OMITTED] to flitt,
how can yow happye mak a man, whose vse and service stands
in leaving him aga[in]st his hart to pass to other hands,
and quhils with him you ar his gasts, and with him dois remaine,
yow bring him nothing ells but some conceate of worldlie gane,
And thairwith cair in keping yow, and feare yow for to lose,
desyre to hoord yow vp but vse, and in a wall to close?
And thow, o feiding faiding foode, canst thow bring bliss to man,
whose taists hads not within the corss the space of half a span,
which can not feid nor nourish yet bot in corruptioun thyne,
nor is bot in the losing felt, and Instrument is syne
of maladyies of sondrie sorts, and finallye of death,
proceurd be the which maks the cors be lothed of the breath?
and yow celestial circles all which endleslye doe move,
dois man vpon your influence his hap or wanhap proue?
how sensles ar they so dois think and thame from sence estrainge,
such that yow must a caddence thole and in your self a chainge!
And being such euen as you ar, yow for to know vs send
one gretar far then yow be all, on quhome you al depend.
And yow expectent spiritual[OMITTED]
sal furnish vs of perfyte hap and of felicitie?
yow happie creaturs be indeid, yet yow bot cr[eaturs be],
vnable thairfor to repair the grace [of god In me];
and will yow say yow creat wer on me that to bestow
which yow your selfs hes not receaved, nor in your gardens grow?
now since I nothing found ells whair, below or yet aboue,
that can giue me in part or whole that which I seik & moue, [?]
suld I be then so voyd of witt, or yet of wisdome voyde,
to think that be my self on me this hap may be employd?
how can our bliss in barren things, or Iustice in our sin,
or [OMITTED] lyfe in gyltie death be found be vs heirin,
sith we be barren of good works, and ar bot sin and death,
and thr[ou]gh our fault of our great god deserved hes the wreath?
bot, o my god, so stands the cace, and so it is we see
no hurt so sore in euil is incurable to the.
theme, lord, which hes of nothing maid, of nothing all things drawen,
can thow be hindred in thy work to mak agane thy ouen?
and thow that caused light to come euen out of darknes dark,
can thow me bring from death to lyfe me that [OMITTED] my uark?
yes, certenlie, o gracio[u]s [?] god, or otherwyse the state
wer not so strong as death, which would then thrust the from thy seate.
Now then, o lord, sith my disease is past of men the cuir,
and sith no other creat thing can vs of helth assuir,
we come to the which canst do all that [thow] dois list or will,
and but assistance gyds al things, yea, wheather bad or ill;
we come to the, who more hes shawen such wittnes of thy love
in saving man then he thy might dois in his making prove:
thy might was wittnessed most strainge by meanes becumming the,
quhen thow of nothing something maid by thy eterne decrie,
and to thyne Image formed him and to thy liknes framed,
that in his actions and his warks thy praise might be proclamd.
bot quhat is all this in respect of that most blissid work
by which is man redemd from sin as out of preson dark?
then blist is he not simplie whome thow creat hes and maid,
bot rather he whome thow hes boucht and hes his ransom payd:
so les vnworthie is that wight of Thy great gifts and grace,
which yet hes not a being at all than sinners in this cace.
bot, o great deipth of goodnes great, that is not sheire content
for to restore to man that bliss which he hes lost and spent,
bot thow hes him so far inrichte with better gifts and more
then he possessd al that tyme or yet hes lost before.
[OMITTED]
[OMITTED]
[OMITTED]
[OMITTED]
[OMITTED]
but having formost past be sin and first hes wrought amisss;
not that I saith bliss come out of sin, but rather that becaus
grace presupposeth miserie as pardon faults men knawes.
but whence dois cum this pardon, lord, bot from thy bontye pure
which quickneth vs quhen we are deid and maks [?] be faith vs suire?
[OMITTED]men within thame selfs wenes for to find but ground
[OMITTED]he that this may saye my soule is frie from sin
[OMITTED]from that poole his father plundge him in
[OMITTED]fallowes so and punishment offence
Quhat blissednes consists in soule or yet in inuard sence?
yea, in the bodye much far les: for who is such an ass
that can beliue the soueraine good suld fal in to a mass?
and sence the noble better part dois not assume the same,
sal then the servill massiue lump and bodye it acclame—
a lump, a mass, and bodye toe, so subiect into euill,
that both within and als without his actions serves the diuill?
whair sal we seik this blissed good, quhair sal we find it then?
in beastes? that beastlye wer to much, so beastes wer more than men.
In creatueris and sensles things far les it may be found,
for not in thame nor yet for thame may any bliss rebound.
o glistren gold, so higlye valved of men of litill witt,
that burning in the breist of thame mak conscience [OMITTED] to flitt,
how can yow happye mak a man, whose vse and service stands
in leaving him aga[in]st his hart to pass to other hands,
and quhils with him you ar his gasts, and with him dois remaine,
yow bring him nothing ells but some conceate of worldlie gane,
And thairwith cair in keping yow, and feare yow for to lose,
desyre to hoord yow vp but vse, and in a wall to close?
283
whose taists hads not within the corss the space of half a span,
which can not feid nor nourish yet bot in corruptioun thyne,
nor is bot in the losing felt, and Instrument is syne
of maladyies of sondrie sorts, and finallye of death,
proceurd be the which maks the cors be lothed of the breath?
and yow celestial circles all which endleslye doe move,
dois man vpon your influence his hap or wanhap proue?
how sensles ar they so dois think and thame from sence estrainge,
such that yow must a caddence thole and in your self a chainge!
And being such euen as you ar, yow for to know vs send
one gretar far then yow be all, on quhome you al depend.
And yow expectent spiritual[OMITTED]
sal furnish vs of perfyte hap and of felicitie?
yow happie creaturs be indeid, yet yow bot cr[eaturs be],
vnable thairfor to repair the grace [of god In me];
and will yow say yow creat wer on me that to bestow
which yow your selfs hes not receaved, nor in your gardens grow?
now since I nothing found ells whair, below or yet aboue,
that can giue me in part or whole that which I seik & moue, [?]
suld I be then so voyd of witt, or yet of wisdome voyde,
to think that be my self on me this hap may be employd?
how can our bliss in barren things, or Iustice in our sin,
or [OMITTED] lyfe in gyltie death be found be vs heirin,
sith we be barren of good works, and ar bot sin and death,
and thr[ou]gh our fault of our great god deserved hes the wreath?
bot, o my god, so stands the cace, and so it is we see
no hurt so sore in euil is incurable to the.
theme, lord, which hes of nothing maid, of nothing all things drawen,
can thow be hindred in thy work to mak agane thy ouen?
284
can thow me bring from death to lyfe me that [OMITTED] my uark?
yes, certenlie, o gracio[u]s [?] god, or otherwyse the state
wer not so strong as death, which would then thrust the from thy seate.
Now then, o lord, sith my disease is past of men the cuir,
and sith no other creat thing can vs of helth assuir,
we come to the which canst do all that [thow] dois list or will,
and but assistance gyds al things, yea, wheather bad or ill;
we come to the, who more hes shawen such wittnes of thy love
in saving man then he thy might dois in his making prove:
thy might was wittnessed most strainge by meanes becumming the,
quhen thow of nothing something maid by thy eterne decrie,
and to thyne Image formed him and to thy liknes framed,
that in his actions and his warks thy praise might be proclamd.
bot quhat is all this in respect of that most blissid work
by which is man redemd from sin as out of preson dark?
then blist is he not simplie whome thow creat hes and maid,
bot rather he whome thow hes boucht and hes his ransom payd:
so les vnworthie is that wight of Thy great gifts and grace,
which yet hes not a being at all than sinners in this cace.
bot, o great deipth of goodnes great, that is not sheire content
for to restore to man that bliss which he hes lost and spent,
bot thow hes him so far inrichte with better gifts and more
then he possessd al that tyme or yet hes lost before.
[OMITTED]
[OMITTED]
[OMITTED]
[OMITTED]
[OMITTED]
but having formost past be sin and first hes wrought amisss;
not that I saith bliss come out of sin, but rather that becaus
grace presupposeth miserie as pardon faults men knawes.
285
which quickneth vs quhen we are deid and maks [?] be faith vs suire?
and how dois come this pardon, lord? by quitting but my faults,
and covering my sins eache one, not rekkneth vp my haults,
nor me vpbradeth with my sin, nor calling thame to compt,
dois me alone my wekednes by bontye far surmont.
yet must thy Iudgments, Iustful Ioue, be satisfied euen whole,
for not a myte nor farthing thus vnpayed past will thoale.
heire then behold an other deip of gods eternal grace,
behold the secret sene al great maid now a ma[i]st cleir cace,
and manifested by effect, whair god in pardoning all
hes punisht all, and quhair as we be debt be all in thrall
yet find ourselfs to haue repayed the debt we neuer payed,
and satisfied the dew which we haue euer more delayed.
now Iudgment mercye is become, and death hes brought vs life,
and out of curs hes blessing drawen, and
o god, al this thy doing was: for quho culd haue it done
but thow that hes emanuell sent, thy weill beloued sone,
for to repayre within him self this naturs [OMITTED] poore,
which is and was conceaved in sin and sinful sal indure?
this righteous pledge of righteousnes the ransom payd al large,
the suretie quho ought nothing, and payed vs to discharge.
quhairfor then troublest thow thy self, o heavie conscience sad?
is thair not mater much enuegh the more to mak the glad?
that frailtie and corruption that dois with sin the spott
is by the holy holy one and be his blood out blott;
that want of righteousness in the which is requird in the
is be obedience of this lord fulfilled in al degrie.
quhat resteth bot that thow but glosse vnfainedlie confes
thy self to be in death, that thow herby may death suppres,
and may receave this saving lyfe, this lyfe be lyflye faith,
which be effects may schew it self thow tradst a rightlye paith?
for euen as god can nowayes [?] be be man deceaved this whyle,
so he deceavers will not save nor bauldful spreits of guyle:
He is a god, a god of treuth, who falshood al di[OMITTED]
And weil discernes these spreits of gyle who[OMITTED]
who tharefor will wash his filth from him and clense him self from sin
for to returne to the filth he first hes fyld him In?
Is pardoun geven that we suld sin, forgeivnes to forgett?
or suld remissioun cast contempt?
dois light vs into darknes bring, can grace vs bring dispair?
suld mercie or the hop of it to further sins vs snair?
not so, o god, our gracious lord, from vs this mynd remove.
and as no fitter prove may be then which my self I prove,
so will I publisht to this end, and for a mirrour serve
and paterne to other folk, that they no forther suerve.
alas, in quhat paine was I, lord, wer not my febill bones
with heavines dryed vp, alas, and with my grevous grones.
was thair euer sommers drought more parching then this heate,
which vterlie hes marred me and al [OMITTED] abait?
thow oft haue bene overque[l]hmd with anguish of my hart,
not able to vter fu[r]th on word of my cons[umin]g [?] smart.
how often on the other syd I houled have and cryed
the day long, night long, at all houers, o lord, to the besid!
and covering my sins eache one, not rekkneth vp my haults,
nor me vpbradeth with my sin, nor calling thame to compt,
dois me alone my wekednes by bontye far surmont.
yet must thy Iudgments, Iustful Ioue, be satisfied euen whole,
for not a myte nor farthing thus vnpayed past will thoale.
heire then behold an other deip of gods eternal grace,
behold the secret sene al great maid now a ma[i]st cleir cace,
and manifested by effect, whair god in pardoning all
hes punisht all, and quhair as we be debt be all in thrall
yet find ourselfs to haue repayed the debt we neuer payed,
and satisfied the dew which we haue euer more delayed.
now Iudgment mercye is become, and death hes brought vs life,
and out of curs hes blessing drawen, and
o god, al this thy doing was: for quho culd haue it done
but thow that hes emanuell sent, thy weill beloued sone,
for to repayre within him self this naturs [OMITTED] poore,
which is and was conceaved in sin and sinful sal indure?
this righteous pledge of righteousnes the ransom payd al large,
the suretie quho ought nothing, and payed vs to discharge.
quhairfor then troublest thow thy self, o heavie conscience sad?
is thair not mater much enuegh the more to mak the glad?
that frailtie and corruption that dois with sin the spott
is by the holy holy one and be his blood out blott;
that want of righteousness in the which is requird in the
is be obedience of this lord fulfilled in al degrie.
quhat resteth bot that thow but glosse vnfainedlie confes
thy self to be in death, that thow herby may death suppres,
and may receave this saving lyfe, this lyfe be lyflye faith,
which be effects may schew it self thow tradst a rightlye paith?
286
so he deceavers will not save nor bauldful spreits of guyle:
He is a god, a god of treuth, who falshood al di[OMITTED]
And weil discernes these spreits of gyle who[OMITTED]
who tharefor will wash his filth from him and clense him self from sin
for to returne to the filth he first hes fyld him In?
Is pardoun geven that we suld sin, forgeivnes to forgett?
or suld remissioun cast contempt?
dois light vs into darknes bring, can grace vs bring dispair?
suld mercie or the hop of it to further sins vs snair?
not so, o god, our gracious lord, from vs this mynd remove.
and as no fitter prove may be then which my self I prove,
so will I publisht to this end, and for a mirrour serve
and paterne to other folk, that they no forther suerve.
alas, in quhat paine was I, lord, wer not my febill bones
with heavines dryed vp, alas, and with my grevous grones.
was thair euer sommers drought more parching then this heate,
which vterlie hes marred me and al [OMITTED] abait?
thow oft haue bene overque[l]hmd with anguish of my hart,
not able to vter fu[r]th on word of my cons[umin]g [?] smart.
how often on the other syd I houled have and cryed
the day long, night long, at all houers, o lord, to the besid!
and not without Iust caus, o god, for al the tymes I felt
the terrible strokes of thyne awen hand that maid my moysture melt.
bot yet, good god, althogh that I did so torment my self,
and tost the ship of al my helth vpon a sandye schelf,
whair fou[n]d I remedie at length, or helth in such d[is]ease,
whair fou[n]d I plasters for my sore my sorrouis to appease?
attend herto then euerye one, forgett it not my soule,
and in the memorie of thy mynd as regester inroule:
the terrible strokes of thyne awen hand that maid my moysture melt.
bot yet, good god, althogh that I did so torment my self,
and tost the ship of al my helth vpon a sandye schelf,
whair fou[n]d I remedie at length, or helth in such d[is]ease,
whair fou[n]d I plasters for my sore my sorrouis to appease?
attend herto then euerye one, forgett it not my soule,
and in the memorie of thy mynd as regester inroule:
so long I sought me to excuse and cover my offence
in all or any part þairof most vaine was my pretence,
so long as I did go about to counterpaise agane
and conterbalance al my faults with my tormenting pane,
so long as I aga[in]st the spurre did spurr the more and more,
my mischeif grew ay farther one, which now I do deploir;
bot blissed be that name which heath me ane vther way,
and draweth me from my sinsful course which maid me [go] astrey.
I come to the, eternal god, o god I come to the,
whom I, o lord, as righteo[u]s Iudg and adverse partie se.
in all or any part þairof most vaine was my pretence,
287
and conterbalance al my faults with my tormenting pane,
so long as I aga[in]st the spurre did spurr the more and more,
my mischeif grew ay farther one, which now I do deploir;
bot blissed be that name which heath me ane vther way,
and draweth me from my sinsful course which maid me [go] astrey.
I come to the, eternal god, o god I come to the,
whom I, o lord, as righteo[u]s Iudg and adverse partie se.
288
[PSALME 102.]
rebring agane that golden uorld that we may better say,
with better caus and better speed then euer before this day,
That thow eternal god now sett vpon thy highest thrane,
aduanced far aboue the heauens, yea, highest heauens eache an[e],
hath cast thy cherful gratious Eye vpon the earth so low,
to giue an eare vnto the grones which from thy child dou flow.
heare then hir capatiue children now wh[ic]h looketh bot for death,
who ar appointed to be slaine with vndeserued wreath;
with better caus and better speed then euer before this day,
That thow eternal god now sett vpon thy highest thrane,
aduanced far aboue the heauens, yea, highest heauens eache an[e],
hath cast thy cherful gratious Eye vpon the earth so low,
to giue an eare vnto the grones which from thy child dou flow.
heare then hir capatiue children now wh[ic]h looketh bot for death,
who ar appointed to be slaine with vndeserued wreath;
and gather thame togeather, lord, into thyne holy hill,
which scattred wer in wyldernes amongst such tigers still;
which scattred wer in wyldernes amongst such tigers still;
and vnite, lord, to the agane these realmes which ar withdrawen
by satans slight from the, o god, and hes thy word not knawen.
this thow may doe sith thow art king, yea, king aboue al kings,
to quhome al pouer dois belong in creating all things.
let then thy name be called on, and thair thy prase proclaimd,
within that [OMITTED] whair thow will haue thy name with honour named.
by satans slight from the, o god, and hes thy word not knawen.
this thow may doe sith thow art king, yea, king aboue al kings,
to quhome al pouer dois belong in creating all things.
let then thy name be called on, and thair thy prase proclaimd,
within that [OMITTED] whair thow will haue thy name with honour named.
I haue a thousand thousand tymes afflicted sorlye bene,
the course wherein I walked haue in twoe is cutt, I mene;
my deing dayes drawes on, o lord, yea, shortned as it were,
death semes to dryve me to my grave and to [OMITTED] with feare.
so I haue come, euen forced, lord, for to beseache thy name
thou would not pluk me so away nor thole that death me clayme,
bot that thow would me suffer, lord, to finish this my race.
and end my dayes with greater lenght and in thy further grace.
bot quhils that I considder soe theternetie of god,
this change dois nothing me amaze nor yet my hope is snod,
for that my sure fondations be far more suerlye layd
then iff they wer be heauen and earth vpholden and vpstayed:
for though the earth be setled well by his miraculous frame,
and setled so substantiallye be him that layd the same,
and though these heu[n]lye circled spheres so neuer yet hes suervd,
may [OMITTED] such great revolts with thunder be preservd,
and In such measeur moved one, and compass as exact,
as none can euer yet amend nor better euer mak,
yet notheles must al this geare and glorye pass away,
and all this changles solid mas sal changed be one day,
and all this goodlye glorious shew sal vanish as we see
a garment old to wer away and older for to be.
bot thow, o god, o mightie god, so in thy self perfyte,
is from al change and altering exempted euer quite:
beginning none nor end thow hast, thou did thy pouer declair
in the varietie of thy workes, in fyre, seis, earth and air.
the course wherein I walked haue in twoe is cutt, I mene;
my deing dayes drawes on, o lord, yea, shortned as it were,
death semes to dryve me to my grave and to [OMITTED] with feare.
so I haue come, euen forced, lord, for to beseache thy name
thou would not pluk me so away nor thole that death me clayme,
289
and end my dayes with greater lenght and in thy further grace.
bot quhils that I considder soe theternetie of god,
this change dois nothing me amaze nor yet my hope is snod,
for that my sure fondations be far more suerlye layd
then iff they wer be heauen and earth vpholden and vpstayed:
for though the earth be setled well by his miraculous frame,
and setled so substantiallye be him that layd the same,
and though these heu[n]lye circled spheres so neuer yet hes suervd,
may [OMITTED] such great revolts with thunder be preservd,
and In such measeur moved one, and compass as exact,
as none can euer yet amend nor better euer mak,
yet notheles must al this geare and glorye pass away,
and all this changles solid mas sal changed be one day,
and all this goodlye glorious shew sal vanish as we see
a garment old to wer away and older for to be.
bot thow, o god, o mightie god, so in thy self perfyte,
is from al change and altering exempted euer quite:
beginning none nor end thow hast, thou did thy pouer declair
in the varietie of thy workes, in fyre, seis, earth and air.
and for as [m]uch as I, o lord, am stayed vpon thy pouer,
and am assured of thy will vnchangful euerye houer,
and am assured on that throne, whairof thy glorious sonne
hath taken ful possession and for vs al hes wonn,
that I sal be coheare with him through the eternal treuth,
integrit[i]e, obedience, the mercie, mercie, reuth,
whairwith he hath me purchessed that blist eternal realme,
whair holye angells with thair h[ar]ps dois praise him and with psalme,
so am I certenlye resolued this stafe will me v[p]hold,
so as I may to trust thairto be most assurd and bold;
and that through al the tempests, lord, by which thow dois me leed,
that to thy bountye and thy pouer men might the more tak heed,
my hope is that I shal arryve in that eternal heaven,
which thow euen in thy mercyes great vnto theme al hes geven;
whairin sal these thy servants all, with children thyne elect,
from age to age reflorishing, and quhome thow dois protect,
sal haue our duelling world but end, and in that lasting glore,
whair they, thy church, and children als sal deirlye the adore.
and am assured of thy will vnchangful euerye houer,
and am assured on that throne, whairof thy glorious sonne
hath taken ful possession and for vs al hes wonn,
that I sal be coheare with him through the eternal treuth,
integrit[i]e, obedience, the mercie, mercie, reuth,
whairwith he hath me purchessed that blist eternal realme,
whair holye angells with thair h[ar]ps dois praise him and with psalme,
so am I certenlye resolued this stafe will me v[p]hold,
so as I may to trust thairto be most assurd and bold;
and that through al the tempests, lord, by which thow dois me leed,
that to thy bountye and thy pouer men might the more tak heed,
290
which thow euen in thy mercyes great vnto theme al hes geven;
whairin sal these thy servants all, with children thyne elect,
from age to age reflorishing, and quhome thow dois protect,
sal haue our duelling world but end, and in that lasting glore,
whair they, thy church, and children als sal deirlye the adore.
finis.
291
PSAL. 38.
Eternal god, permit me now my mynd her mone beuray,
and suffer, lord, my guyltie hart his crymes then to desplay:
to the do I adres myself who both dois cuir and kill,
and potent is als well to hail as thow ar bent to spill.
I not complaine off the, o lord, who doest no thing but well,
whose ire I haue deserved, yea, and thairby euen the hell;
but I beseache [the], gracious lord, according to thy word
and promeis maid, thow will thy reuth and pardon me afford,
and spair these Iudgments which thow dois for damned soules reserve,
and such as by thy furie iust and Indignation sterve.
but rather, lord, if so thow wilt, then chaise me in [thy] grace,
that whi[l]st thow straik I may not schrink nor hyde me fro thy face.
and suffer, lord, my guyltie hart his crymes then to desplay:
to the do I adres myself who both dois cuir and kill,
and potent is als well to hail as thow ar bent to spill.
I not complaine off the, o lord, who doest no thing but well,
whose ire I haue deserved, yea, and thairby euen the hell;
but I beseache [the], gracious lord, according to thy word
and promeis maid, thow will thy reuth and pardon me afford,
and spair these Iudgments which thow dois for damned soules reserve,
and such as by thy furie iust and Indignation sterve.
but rather, lord, if so thow wilt, then chaise me in [thy] grace,
that whi[l]st thow straik I may not schrink nor hyde me fro thy face.
thow wotest weill that I cry not as [they] that houles for nought,
or cryeeth loud for a smal greif which on thame chanse hes brought:
for it is euen depe to the quik, thyne arrow heides ar kene
which now be shot off so at me, whairwith I pearcst haue bene:
I see that now thy earnest hand is roughlye on me sell,
and now I se euen from thy heade thy plagues ar on me fell.
or cryeeth loud for a smal greif which on thame chanse hes brought:
for it is euen depe to the quik, thyne arrow heides ar kene
which now be shot off so at me, whairwith I pearcst haue bene:
I see that now thy earnest hand is roughlye on me sell,
and now I se euen from thy heade thy plagues ar on me fell.
but, lord, regard this wrechted life, and this my bodie poore,
which hes me parted [?] of the same, that dois plagues indure.
but yet, o great god, respect my teares, my sighs, and grevous grones,
regard my sheavering shaiky limbs, and my poore grunded bones,
which iustlye now dois thole these panis, such that these causes whole
off al my plague ar in my self, which Iustlye I doo thole.
this I confes, and so it is the spring of al my woes,
of sorrowes and my torments all, so from myself euen floues,
the spring, I say, whairin I am so soused ouer heade and eares,
and maks me faint vnneth this weght and burden of my feares,
a loade, a weght, and burden great, to great for me to beare,
if thow sustane and stay me not.
which hes me parted [?] of the same, that dois plagues indure.
but yet, o great god, respect my teares, my sighs, and grevous grones,
regard my sheavering shaiky limbs, and my poore grunded bones,
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off al my plague ar in my self, which Iustlye I doo thole.
this I confes, and so it is the spring of al my woes,
of sorrowes and my torments all, so from myself euen floues,
the spring, I say, whairin I am so soused ouer heade and eares,
and maks me faint vnneth this weght and burden of my feares,
a loade, a weght, and burden great, to great for me to beare,
if thow sustane and stay me not.
those killing bloues which thou me gauest corrupted matter bred,
euen such as rotten maid my wonds which ouer my bodye spred,
which putrefieth my carcase poore, which altogeather smells
of these firste fruits of foolish sin which in my bodye dwells.
euen such as rotten maid my wonds which ouer my bodye spred,
which putrefieth my carcase poore, which altogeather smells
of these firste fruits of foolish sin which in my bodye dwells.
bot now behold, o gratious god, I will not stiffen my nek;
I bow my bodye vnto the, and dois my hart derect,
and drawes my leggs to fallow thee, now parched and al broyld
through heate [and] woe and la[n]gour great whairwith I am now foyld.
alas, my reynes! alas, they burne! o god, quhat sal I say?
I altogeather am maid vp each sorrow to assay;
I am as in a mortar brayd and in a mil as ground,
so that I crye, or rather rores, for greatnes of my wound.
I bow my bodye vnto the, and dois my hart derect,
and drawes my leggs to fallow thee, now parched and al broyld
through heate [and] woe and la[n]gour great whairwith I am now foyld.
alas, my reynes! alas, they burne! o god, quhat sal I say?
I altogeather am maid vp each sorrow to assay;
I am as in a mortar brayd and in a mil as ground,
so that I crye, or rather rores, for greatnes of my wound.
bot, o my lord, yit for al this thow art my suir retraite,
my longing is for the alone who may my woes abate,
my gronings al derect thame selfs, my lord and god, to the.
although through mightie greif my hart did pant within my brest,
and had in it a thousand thoughs and vaine conceates off rest,
yet both my strengh heare failed me, my eis did loss thair light,
and then my fote so far ouerthrowen did fail me with my sight.
my longing is for the alone who may my woes abate,
my gronings al derect thame selfs, my lord and god, to the.
although through mightie greif my hart did pant within my brest,
and had in it a thousand thoughs and vaine conceates off rest,
yet both my strengh heare failed me, my eis did loss thair light,
and then my fote so far ouerthrowen did fail me with my sight.
bot heire my greifes, lord, dois not end, more sorrows ar behind,
that dois with greater tempest teare the calm[n]es of my mynd:
for whils my wrechted plight suld move the very haggard stones
and sensles bloks with me to waill and sorrow for my grones,
they which in former tymes had cald them selfs my nerest friends,
whose part it was for to pertak the
thay stand stone still in steade to run or come theme selfs to me,
or in my [OMITTED] to giue help [OMITTED] my [OMITTED] supplie;
yea, those which ar my nixt of kynd and me belongs in blood
with much a doe will look at me to do me any good,
Quhils thus my bloodye cruell foes lay snaires to have my lyfe,
desyring nothing bot my death to put thair mynds fro [?] stryfe;
and quhills they can not compass this they slander me meane while,
and dois assay al meanes they can to chase me in exyle.
that dois with greater tempest teare the calm[n]es of my mynd:
for whils my wrechted plight suld move the very haggard stones
and sensles bloks with me to waill and sorrow for my grones,
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whose part it was for to pertak the
thay stand stone still in steade to run or come theme selfs to me,
or in my [OMITTED] to giue help [OMITTED] my [OMITTED] supplie;
yea, those which ar my nixt of kynd and me belongs in blood
with much a doe will look at me to do me any good,
Quhils thus my bloodye cruell foes lay snaires to have my lyfe,
desyring nothing bot my death to put thair mynds fro [?] stryfe;
and quhills they can not compass this they slander me meane while,
and dois assay al meanes they can to chase me in exyle.
and thow agane considdereth this, and knowest this ful well,
how that with thame I skirmisht not, nor with theme wold anes mell:
I have not rendered euil for ill be ether deid or word,
but passed ouer al these wrongs (as thow dois knaw, o lord)
As if I had bene dumb & deafe, not giuing therto eare;
I gaue no sing nor tokens, yet I did such Inureis heare,
nor did [I] any word reply more then the dumbest man,
which hes no vsage of his tounge nor yet to speik well can:
I only silence haue opposed to al these grevous wrongs
which slandrouslie they bidew on me by thair Detracting tonges.
not that I had not iust defence to ansuer thame agane,
bot I had rather, lord, referd to the, who dois sustane
as pure protector of these men which ar with wrongs opprest,
these Iniuries aga[n]st me done, who will revenge be tymes
these sinning men which runs in sin from sins to greater crymes.
how that with thame I skirmisht not, nor with theme wold anes mell:
I have not rendered euil for ill be ether deid or word,
but passed ouer al these wrongs (as thow dois knaw, o lord)
As if I had bene dumb & deafe, not giuing therto eare;
I gaue no sing nor tokens, yet I did such Inureis heare,
nor did [I] any word reply more then the dumbest man,
which hes no vsage of his tounge nor yet to speik well can:
I only silence haue opposed to al these grevous wrongs
which slandrouslie they bidew on me by thair Detracting tonges.
not that I had not iust defence to ansuer thame agane,
bot I had rather, lord, referd to the, who dois sustane
as pure protector of these men which ar with wrongs opprest,
these Iniuries aga[n]st me done, who will revenge be tymes
these sinning men which runs in sin from sins to greater crymes.
Now than, eternal holy god, it is thou, lord, alone
on quhome I wholy wayte and lookes for help to ease my mone:
thou art my god and so will not me now vnanswered leave,
bot pondring al my iust complants thow will thame al receave:
for is it possible (quoth I) that thow, lord, will Indure
these weked men of [OMITTED] misheif aga[n]st me that conIure,
and which asseyes to hinder, lord, thy promeis and thy will,
which thow, quhen as it plesis the, will both performe and fil?
or wilt thow thoale my kind vnkynd which dois the lord assayle,
when as they fall vpon me now and would or me prevail?
will thow permitt or suffer, lord, that they haue causs to noy,
by setting thame ag[ain]st me, lord, whome they mene to destroy?
mak speed to me, o gratious god, and from this danger frie,
or o[the]rwayes I sal succumb if thow not giue supplie:
for sorrow is befoir my eyes, my troubles ar in sight,
which falloueth along the day and ar with me al night.
on quhome I wholy wayte and lookes for help to ease my mone:
thou art my god and so will not me now vnanswered leave,
bot pondring al my iust complants thow will thame al receave:
294
these weked men of [OMITTED] misheif aga[n]st me that conIure,
and which asseyes to hinder, lord, thy promeis and thy will,
which thow, quhen as it plesis the, will both performe and fil?
or wilt thow thoale my kind vnkynd which dois the lord assayle,
when as they fall vpon me now and would or me prevail?
will thow permitt or suffer, lord, that they haue causs to noy,
by setting thame ag[ain]st me, lord, whome they mene to destroy?
mak speed to me, o gratious god, and from this danger frie,
or o[the]rwayes I sal succumb if thow not giue supplie:
for sorrow is befoir my eyes, my troubles ar in sight,
which falloueth along the day and ar with me al night.
and for my part I alwayes am most reddie to confes
and to aknauledg my trespass, and al my faults expres,
the paine quharof I carye now with in me quhair I goe,
my body casten in to cair, my spreit al fra[u]ght with woe.
and to aknauledg my trespass, and al my faults expres,
the paine quharof I carye now with in me quhair I goe,
my body casten in to cair, my spreit al fra[u]ght with woe.
295
[PSALM I.]
Alas, poore wreche and catife wight and miser creatur now!Which neuer is more reasonles Then quhen the reasoun gydes,
[OMITTED]
[OMITTED]
[OMITTED]
The path of thy first infancye what better may men name
Then brutish simplenes which fooles for innocensie clame?—
a way of all vncleannes full, and ane great heape of woe,
among which this is not the least, yea, of the greatest one,
that nather infants can forsee hou Thame This uorld expone
to proue [?] the plagues they not forsee, nor present can conceave
the euil hingeth ouer thair heade not ending at thair grave.
from this pathe whither entredst thou, oh, o vnhappy chyld?
alas! into that wilde desart of youth, a desert wilde,
uell tred and tracked euery way, and througlye beaten, I say,
in which thair was not for al that no paith or yet right way,
and yet frequented notably with witches of mischeif,
to quhom this weked damned world Dois giue to much beleif.
thair found I that old sorceress which vanetie is cald,
and sche would needs my guyder be as sche hes others thrald,
who offering me
Then brutish simplenes which fooles for innocensie clame?—
a way of all vncleannes full, and ane great heape of woe,
among which this is not the least, yea, of the greatest one,
that nather infants can forsee hou Thame This uorld expone
to proue [?] the plagues they not forsee, nor present can conceave
the euil hingeth ouer thair heade not ending at thair grave.
from this pathe whither entredst thou, oh, o vnhappy chyld?
alas! into that wilde desart of youth, a desert wilde,
uell tred and tracked euery way, and througlye beaten, I say,
in which thair was not for al that no paith or yet right way,
and yet frequented notably with witches of mischeif,
to quhom this weked damned world Dois giue to much beleif.
thair found I that old sorceress which vanetie is cald,
and sche would needs my guyder be as sche hes others thrald,
who offering me
but in effect more vaner then the wind.
There did these tuo wilde savag beastes ambitioun
acquent thame selfs familiar and mak thame with me tame,
So that I was euen at thair beck, so far forth thame to fallow
into a sea al bottomles and in a schoare most schallow,
wheare they endeuourd all thair best to mak me with thame duel,
and all (quoth they) to bring to me the treu and blissed well;
in steade whairof I was betrayed within dame pleasours hands,
That harlot nice and strumped dere, and fettred in her bands,
a harlot whome none vylder is, inticing euerye way
al those which doe bot looke at her, and which is more, I say,
Sche them bewitcheth in such sort, and with her cup dois peepe,
that suddenly thair conscience becommeth lulled asleip;
all Iudgment quicklye then is lost, our senses sensles all,
As that we loue which is our woe and loth our weale.
for quhat most foule is semeth fair, and quhat is hurtful most
most healthful semeth, and which is most soure dois seme most sueit;
yea, oftentymes our fading ioye and filthie pleasours vane
dois bring vs thousand woes and schame and sorroues on vs vaine.
oh blissed and most happy man which balkst this streight right way,
and singlest the from persouns such which wourks but thy decay!
but woe is me, yet haue I done more worser then al this:
There did these tuo wilde savag beastes ambitioun
acquent thame selfs familiar and mak thame with me tame,
So that I was euen at thair beck, so far forth thame to fallow
into a sea al bottomles and in a schoare most schallow,
296
and all (quoth they) to bring to me the treu and blissed well;
in steade whairof I was betrayed within dame pleasours hands,
That harlot nice and strumped dere, and fettred in her bands,
a harlot whome none vylder is, inticing euerye way
al those which doe bot looke at her, and which is more, I say,
Sche them bewitcheth in such sort, and with her cup dois peepe,
that suddenly thair conscience becommeth lulled asleip;
all Iudgment quicklye then is lost, our senses sensles all,
As that we loue which is our woe and loth our weale.
for quhat most foule is semeth fair, and quhat is hurtful most
most healthful semeth, and which is most soure dois seme most sueit;
yea, oftentymes our fading ioye and filthie pleasours vane
dois bring vs thousand woes and schame and sorroues on vs vaine.
oh blissed and most happy man which balkst this streight right way,
and singlest the from persouns such which wourks but thy decay!
for going foorth of this desart and wildernes amiss,
I entred am into a realme and to ane other land
war pepilld with far worser folk, a folk of sinful band:
for hithertoe I rather bene deceaved with such slight,
which vanetie did cast befor my eyes and dimm thair sight;
my errour not of nature came, not yet through wilful will,
bot did of ignorance proceid, not of intent to ill;
yet from Thencefurth insteade that I suld be my harme have learnd,
and al my faults amended which with reason wer discerned,
I gaue myself to do muche worse, and did my [OMITTED] apply
to couetousnes and deceat, to whoordome and envye,
and Into euerye kynd of vyce, and did myself persuade
this was the nerrest way to bliss, that me most blissed made.
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I sought the meanes to vail my Sinn and cherish with self loue:
I went about for to beleif that vyce was vertew then,
and gredines bot husbandrie and thriftines of men;
envie I nothing ells estemed bot euen a good desyre
to haue of things about me such as others did requyre;
deceat with me bot cuning was, and craft I counted skill,
and drounkennes good fellouschip, and whoordomes not ill;
but youthful toyes of young delyht I murder manhood thought,
and pryd I counted cleinliness, and to be short I sought
all vyces vnder vertew schade to couer and excuse.
bot, wreched catiue man I am! I did me far abuse:
for nothing in this sinful way nor in her end haue found
bot that which far against these thoughts my hart with woe dois wound.
So blissed is that persoun which not giues him self to vyce,
nor fallowes such a uay of folk vpon so slyding yce,
which to our bodye danger brings, and to our consc[i]enc[e] paine,
destructioun to our better pairts, and [to] our soul againe.
for wither such a custome doeth of ill doing thrust vs then?
bot certenlye euen to this point That ue may god not ken,
and lose all feling of his pouer, of conscience al remorse,
So that we straine our selfs and soule to godles things with force;
of ignorant we curst become, of cursed more pervers,
and finaly despysing god with scorners we convers.
oh most great god, and can it be that dust and ashes now
should doate so in presumptioun, not only not to quaik
at wairning of his conscience, and of it self awake,
bot also for to set him self against the, potent lord,
to schut his eare against the voce that al his sins record,
to put out of his heed his eyes, that he might nor perceaue
thy horreble great Iudgments all that his offences craue?
oh most good god and patience self! Thou louer of al mankynd!
So much as Thou didst not [him] spair bot him to death assynd
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The Saviour of all Sinful men designed for to be.
O patience self! how can it be, or can it come to pass
That man suld so forget himself, who wethereth lyk the gras[s],
as to reiect thy goodnes great, and al thy patience mock,
which bearest with his rebell deids which dois thy wreath provok?
yea, lord, alak! this is to trewe, and this we have done all,
the worst, the least, from high to low, from gretest to the small.
Yet, god of all treuth, Mercie, grace, reteir my stepps
from those far crooked wayes wheirin alreddie I have gone:
and since thow hes put in my hart of bless. a good desyre,
Scheu me The readie good adress thairto I the requyre;
and giue me will to fallow It, and it to pursue strengh[t],
euen til I may attaine The same to thine great proof at leng[ht].
and though that this great difference not in this world is learnd,
as be confusions of the same it can not be discerned,
bot contrarie the ueked men seme surest to be planted,
which knawen is to uell to those who prences courtes hes hanted,
yet sal not this vaine sheu induir, bot thair Estait sal be
thrauen doune, so sone as thy great justice they sal see
to set disordered things in frame, which men discouereth soe
when that great tryal day sal come, so dreadful, ful of Woe,
whairon the weked sal not know to quhat place them to turne,
bot al amaist sal houle for woe and al Through sorrou mur[ne],
wherein the godlye being all regathered from al coastes,
Thou sal do iustice of these wrongs which art the lord of hooste[s],
Thou sal do iustice of thair deaths, Thair massac[r]es, and sak,
and wipe their teares from al thair eis The wittnes of thair wrak.
nou then, my soule, sithe that the franck frie bountye [of thy] God
hath drauen the furth of these wayes, The paith, and trayning rod,
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to leade the in the onlye way of thy most blissed hop,
tak heede that thow it not forsaik, Bot fallou on thy way
and lywelye course; and suffer not The to be led astray,
or be inticements more misleade, or more to be dismayed
by any threatnings or yet feare which ar by some bewrayed;
bot hold thow fast this maxime Then, and keip this in thyne hart,
aganst al threats and flatteries which many hes subuert:
Since god is God and uorlds Iudge, The righteous walking right
to be al [?] blissed can not miss and happye in his sight;
wheare on The other syd, al those who ueked ar and euil
sal perish in their ueked sins, condemned to the deuil.
deo honor.
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