To the Christian Reader.

IT is the most fit subiect for the nobility of mans spirit to meditate of fe∣licitie: and a true saying of Aristotle, that Omnia appetunt bonum. Yea the common practise of our high minded age, is to striue for the same in the superlatiue degree. But so foolish and new-fangled are our desires, that wishing we wot not what, and seeking it we know not how nor where: we come all farre short of the same, and some runne headlong to the despised contrary (looking for it on earth) and therby groping for it to their graues, they are there cut off of their hopes, and die discontented with their haps. Whereas if they acknowledged it to be the tree of life, planted in the hea∣uenly paradise, they wold lesse labor their bodies for attaining these transi∣torie shadowes of pleasure, and more exercise the faculties of the soule for atchiuing the same, so much the more despising these instable & imperfect happinesses of this life, as they found their foolish affections of the flesh (doting on thē) to worke neglect of the nutriment of their soule: & slacknes in the constant trauell in religion and vertue (which is requisit for the long iorney we haue to passe through life and death thereunto.) But this hauing bin the sicknes of all ages, & specially of the Iewes in Salomons time, (which induced him, as it should appeare, to take so great paines in remouing thē from that error,) I the lesse maruell, that our age florishing in the pride of like long peace and plentie, vnder her Maiesties most happie raigne, be also sotted with the world as they were, dreaming of that perfection and perpe∣tuity here, which God by nature hath denied vnto vs, & but by her Highnes raigne we could hope for. And since it is the dutie of euery part and mem∣ber of the body, to ioyne in the assistance & cure of the whole, if any parti∣cular of it shold suffer: I haue in a dutiful compassiō of this cōmon calamity endeuored to seeke forth some mithridate for this poyson: by which so ma∣ny perish, and haue here brought thee a Doses of the wisest Physitions cō∣position, that euer had practise of that cure: who did not (for th' experimēt of his potions qualitie, first kill many patients in triall thereof) but apply∣ing it to his owne wound first, dares confidently write probatum est, and by the seale of the holy spirit and consent of the Church, doth warrant thee to tast of the same. It is a receipt so oldly composed perhaps, that thou respe∣ctest it the lesse, or of so small price, that thou shamest to take it, or perhaps knowing the bitternesse of the tast, thou hadst as liue continue sicke, as to trie it. But deceiue not thy selfe, it is of the nature of the perfectest drogs, which with age increase in strength: of the kind of Sibillaes works, which re∣fused, grow higher prized: and of the herbe called woodroofe. which onely handled hath an euill smell, but more forcibly rubbed, yeeldeth a sweet sa∣uour. Receiue it therefore as confidently as he assureth it, and as kindly as I intend it: who in respect that the obscuritie of many places, the contra∣rietie (as at first would appeare) of some points, and strange dependancie of the whole together: haue done my carefull & studious iudeuor (by con∣sideration & imitation of the best interpreters hereof) to explane the true Page  [unnumbered] sense, accord the different places: to ioine by probable cōnexion the whole discourse together: which aswel to distinguish the seuerall arguments, as to varie the verse, and pawse the reader) I haue not altogether vnfitly distribu∣ted into three Sermons, each one containing foure Chapters a peece. The first especially shewing the vaine opinion of felicitie, which is not in earth to be found. The second pointing more directly (by the lawfull vse of this life) the true way vnto her. The last, teaching her residence to be in heauen, and perswading the speedie pursute of her fauor. And that you might truly consider of the cariage of the matter, according to the scope of the Text, I haue caused the same to be quoted in the margent, reducing for memorie sake into two abstract lines of verse set in the top of euerie leafe: the sub∣stance of euery pages content, which afterward as thou seest, is paraphra∣stically dilated page by page, in the plainest forme I can deuise. Who in re∣spect of the grauitie of the argument did restraine my pen frō the helpes of much profane learning, and in consideration of the antiquity of the worke, and maiestie of the author, could not (without great indecencie) haue vsed the authorities of men, or of so late times (as since the learnings florished, whence we now receiue our common light.) Like naked truth therefore I pray thee receiue it, for it owne, if not for my sake: & if in any thing I seeme to swarne from thy conceit of many points, I pray thee confer farther ther∣in, with D. Gregorius, Neocerasiensis Epis. Olimpioderus, D. Salonius Epis. Viennēsis, Theod. Beza, Ioh. Serranus, Anth. Corranus, Tremelius, all interpreters and para∣phrasers in prose vpon this worke, and I. Lectius, Ro. Lemmannus, I. Viuianus, reducers thereof into Latin poesie, or any other thou likest better of, so shal my errors be couered or excused, whilst their different formes, distributiōs of method, & interpretatiōs, wil leaue thee (I am perswaded) in some points as litle satisfied as this my labor shall do: who in some things was forced to digresse from them all, when either too much in one place, or too litle in an other, they followed the forme of a Paraphrasis, which they vndertooke: in∣to which error also it is not vnlike but I haue sometimes fallen my selfe, and I doubt not but many things more might haue bin said, & perhaps to more purpose then I haue done, but non omnia possumus omnes. According to my suf∣ficiencie I haue discharged my self faithfully vnto thee, and therfore I trust (in these dayes wherein some pernitious, many vnciuil, and a swarme of su∣perfluous and vnprofitable books passe from the presse) it shall not be need∣full for me to vse great insinuation for thy fauour; since it lyeth not in the bounds of a Preface, to prepare a peruerse mind, or in the nature of such a worke, to go a begging for a grace. I will therfore cut off that labor, & only signifie vnto thee the excellency of this worke, compiled by the wisest man, and mightiest king of Israell, euen Salomon the king of peace: Ydida: the be∣loued of God: Ecclesiastes the preacher: who in his Prouerbs instructeth thee as a child, to a ciuill and honest life: in this worke, instituteth thy manly thoughts to the inquisition of the highest good. To the end, that by his last song of heauenly loue, thy ripened thoughts might be inflamed with that glorious bride Christ Iesus: to whose holy direction I hartily cōmend thee.

Certaine poems to the Authour of the worke.

Ad Serenissimam Reginam Elizabetham.

Ad Lockum eiusdem.

Ad Authorem.

To the worke.

To the Author.

TO THE QVEENES MOST EXCEL∣LENT MAIESTIE.

Adue to worlds vaine delight.

Sundry Psalmes of Dauid translated into verse, as briefly and significantly as the scope of the text will suffer; by the same Author.

The obseruations of the square following.

1 A Saint Georges crosse of two collumbs, in discription of her Maiestie, beginning at A. and B. in the middle to be read downward, and crossing at C. and D. to be read either single or double.

2 A S. Andrews crosse, beginning at E. & read thwartwaies, and ending with F. containing the description of our happie age, by her highnesse.

3 Two Pillers in the right and left side of the square, in verse, reaching from E. and F. perpendicularly, containing the sum of the whole, the latter columbe hauing the words placed counterchangeably to rime to the whole square.

4 The first & last two verses, or the third and fourth, with seuenth and eighth are sense in them selues, containing also sense of the whole.

5 The whole square of 100. containing in it self fiue squares, the angles of each of them are sense particularly, and vnited depend each on other, beginning at the center.

6 The out-angles are to be read 8. seuerall waies in sense and verse.

7 The eight words placed also in the ends of the S. Georges crosse, are sense and verse, alluding to the whole crosse.

8 The two third words in the bend deaeter of the S. Andrews crosse, being the middle from the angles to the center, haue in their first letters T. and A. for the Author. and H. L. in their second▪ for his name, which to be true, the words of the angles in that square confirme.

9 The direction to her Maiestie in prose aboue, containeth onely of numerall letters, the yeare and day of the compo∣sition, as thus, DD. C LL LL LL LL. VV VV VV VV VV VV VV VV. IIIIIIIIIIIII. For, 1593. Iune V.

A Square in verse of a hundred monasillables only: Describing the cause of Englands happinesse▪

The Square plainely set downe.

To the Christian Reader.

WHo so shall duly consider the whole progresse of mans estate from life to death, shall find it (gentle Reader) to be nothing else but a very pilgrimage through this earth to another world; for whether we obserue the common course of all flesh, which from the mothers wombe to the graue, is still trauelling with change of bodily con∣stitution, from youth to age, from health to sicknesse, & so from one estate to another. Or if we behold the particular incounters which each man findeth in himselfe, in the variable change of hopes and crossing of his purposes: in both it shall by a generall experiēce of all mens calamities be assuredly confirmed to be too true. But how much more may we find in the direction of our s•ules to the proper hauen of their habita∣tion (euen to heauen) a multitude of aduersaries lying in the way to hin∣der out t•auell to that Promised land; how many afflictions of the minde, frailties of the flesh, bayts of the world, and snares of Satan, are bent a∣gainst vs, to slacken (if not cleane to diuert) our due course thitherwardes, in such sort as if God of his infinite mercie and prouidence did not often∣times preuent and stop our willes and powers, and bridle the malice of these aduersaries, we should all assuredly perish by the way. But now (such is his fatherly care and loue to vs in Christ) that he hath left vs a direction & ready way of safetie in the midst of all assaults or afflictions how perillous soeuer, euen praier; which being formed according to the rules prescri∣bed vnto vs by his Sonne, and with feruencie of faith offered vp vnto him, are of power to penetrate the heauens, purchase our safetie, pay our debts, and procure vs peace of heart in the midst of all earthly perils: yea (know∣ing our coldnesse herein, and feare of our owne guilt, deterring vs from his presence) he doth not onely licence vs to this boldnesse, but allur•th vs by many sensible blessings felt in our owne consciences; and calleth vs by a supernaturall courage, sometimes with confidence to come vnto him, and euen to hope against hope in our most desperate necessities. He doth direct our tongues oftentimes here in before our mindes, and our mindes before our hearts; being himselfe readier to giue then we to aske, and gi∣uing with more regard of our good, then we can craue or conceiue: for all which he expecteth nothing else at our hands, but continually to flie vn∣to him, and to yeeld him due praise: to relie on him onely in the day of triall, and to encourage others thereto; for in this sort alone he Page  [unnumbered] will be honoured of vs. This our earthly pilgrimage being then so daun∣gerous to all flesh, & so readie a way prescribed vnto vs for our safer passage therein, •e were very vnwise that would not furnish himselfe with such pro∣uisio• (which costs so litle as our wils to haue it) & more vncharitable that would nor do his best to assist his cōpanion in his iourney, with both coūsell & cōfort of the same. For this cause (gentle Readers) I hauing (through gods great goodnes) felt in the direction and protection of my vnstable youth, a plentifull portion of the wonderfull care he hath ouer vs, & of the vnspeak∣able force of praier & thanksgiuing in all extremities: the more to stirre vp my selfe to a memorie thereof, haue thought good to set downe these ab∣rupt passions of my passed afflictions, as witnesses of the impedimēts most stopping me in my Christian pilgrimage, and testimonies of the meanes of my euasion hitherto, which may serue for presidents for my selfe in the like future occasions: and not be altogither vnprofitable for others to imitate. In which (as in a glasse) may be seene, the state of a renegerate soule, sicke with sinne, sometimes (Ague-like) shiuering with cold despaire, straight waies inflamed with feruencie of faith and hope. One while yeelding vnder the burden of sinne to eternall death, and presently incouraged to runne chearefully forward the appointed course of this his pilprimage; and like a practised traueller, vsed to the change of company, dyet, heat, cold, paine, pleasure, plentie, and want, not to amaze himselfe long with any change: but by a consideration of pleasures passed, or rest expected, patiently to passe ouer this world full of incombrances; from a sence and feeling whereof in some measure, no true child of God is any long time (as I sup∣pose) expempt. Now, although I doubt not but euen these reasons will carry the iudgement of the godly Christian Reader to a fauourable interpreta∣tion of my purpose herein, and to some delight in the tast thereof, to whom no person or occasion, style or phrase, will seeme vnseasonable, being im∣ployed to the glorifying of God, and profit of the Church, or proceeding from a zeale of that effect; yet the consideration that the greater number to whose handes this Treatise may happen to come, are either not so well affected, or so discreet and temperate as were to be wished, maketh me thinke it needfull to say something in declaration of my purpose herein: not in excuse of my exercising my selfe in such theames, which in deede ought to be the common action in some measure of all men, as oft as ne∣cessary affaires of this life wil permit them, neither in that I make common with others this my exercise, which seemeth in secret only to be practised by my selfe▪ for that I take it not to be alwaies a token of pride or vaine-glory, to make knowne for a common good to others, that which may breed a suspect of ambition in the Author among the prophane or cauelling mul∣titude; though how herein I am caried my selfe, I leaue to God the sear∣cher of hearts to iudge: only I would satisfie them first in the cause of my writing them in verse, then of the confused placing of them without spe∣ciall titles. To the first I was induced, for that I find many oftentimes (spe∣ciallie Page  [unnumbered] such as had most neede to praie and meditate) to reade bookes ra∣ther for the affection of words then liking of matter, and perhaps more to controll the compiling, then commend the contents, Such yet (so as they read) shal giue me al that I craue, & find I hope that good they loked not for, if not in all, yet in some among many of these Sonnets. As for the apt nature of Poetrie, to delight, to contriue significatiuely in fewe words much mat∣ter, to pearce and penetrate affections of men, with the aptnesse thereof, for helpe of memorie, I will not saie much: but for my deducing these passiōs and affections into Sonnets, it answereth best for the shortnesse, to the na∣ture, and common humor of men, who are either not long touched with so good motions, or by their worldly affaires not permitted to continue much reading. To the cause of my so preposterous placing of them, and deuision onely into three sorts, I confesse indeed I am perswaded their dis∣order doth best fit the nature of mankind, who commonly is delighted with contraries, and excercised with extreames; and also as they were by God ministred vnto my mind to set downe by sundrie Accidents: so I suppose my prouidence could not (by a formall placing of them) so soone hit the affection of euery reader, as Gods direction (by that which mē call chance) might often do. As they are therefore, I recommend them to thy courtesie in reading, and thee to Gods holy spirit in the perusing of them. If they may haue the same working in thee, that I praise God some of them had in me, they shall not be vtterly vnprofitable. If in matter they iumpe not to thy passions in all pointes, thinke that in the great Arsenall of Satans Armor he hath choise of weapons for sundrie assaults, and disposeth of them di∣uersly, according to the strength or weaknesse of the partie he besiegeth: which (being as different in particular persons as Gods gifts are to them) thou shalt doe well (to thy abilitie) to reforme or supply my defect therin If in manner of the verse or stile, they be (as I doubt not but they are) to be a∣mended much, I do not greatly seeke the praise of a curious Architector, neither (without neglect of more necessary duties) could I attaine to the required obseruances that way. And therefore craue that thy discretion may excuse my intention and abilitie And thus I hartily recommend thee to the Almightie.

THE FIRST PART OF CHRISTIAN PASSIONS, containing a hundreth Sonets of medi∣tation, humiliation, and prayer.

THE SECOND PART OF CHRISTIAN PAS∣sions, Containing a hundred Sonets of Comfort, Ioy, and thankes∣giuing.