University of Virginia Library

Essaies vpon certaine Sentences.

Amans quid cupiat scit, quod sapiat non videt.

Wouldst thou (wise Husband) haue thy mariage Bed

Solon the excellent Lavv-giuer would haue men keepe cōpany vvith their vviues in bed but thrice a moneth. that live as Cities & States vse after a certaine time betvvene to renevv their leagues, & confederacies one vvith another: So hee vvould haue loue to procure the man to be a continuall vvoer to the vvife to keepe avvay the Monster Saciety.

(Without Saciety, to glut Desire?
Then Thou, and It must oft be sundered,
VVith Loue, and leaue to make Loue more intire:
For, no ioy vnder Heau'n, but satiates;
The more it is, the lesse while it endures:
And, the lesse vs'd, the more it consolates;
The truth whereof, too wel-knowne proofe assures.
Too much of what so ere, producd by Nature,
Makes Nature too too much disordered:
Too much of Uenus lessens strength and stature,
In the Ingendrers and Ingendered.
And Fire, and Flax must flame, if they do touch,
And Men, and Women ioyne that (bare) embrace:
Who then do seldome part before too much
Their deerst Embracements doth too much debase.
To wed a wife, and not to Bed her too
VVere too vnkind a part for Grooms to play:
To woo, and not vse that for which we woo
Were Faith, and Hope, through strange Loue, to betray
But yet to Bed hir, and to Lie still by her
Is more vnkindly done then not to Bed hir:
And better were it, for Thee, quite to fly hir
Then not to vse hir well, when thou hast wed hir.
And well thou dost not vse hir, she may deeme,
If well thou dost not then thy selfe approue:
And though of Action she may carelesse seeme,
Yet may she feare thy slouth is sin in loue.
Then must Temptation on thy weaknesse work
If still thou Bed, or rarely Bed thy Wife:
In each of which, Temptation still doth lurke;
And all Temptation tendeth but to Strife.
Then they, from strife, are free, that can, and will
In marriage Duties vse the Golden Meane:
For so their Loue is without Measure still,
And Soules, and Bodies are as stronge, as cleane!
But, all that married are haue not the Guift
So to Deuide themselues, sith Bedds some haue
But for them selues (poore Soules) wherewith they shift)
Who, being One, haue Two, but on's their Graue.
In reason these should be togeather thrust,
Sith they are onely rich in cold Desire,
Who lie togeather more for heate, then Lust,
Heate, that comes only from Afflictions fire.
Fleshe these do touch, as oft as Fleshe they tast,
That's seld [God wott] so Flesh, and they are Two:
A blessed odds that makes the Striuers chast,
And makes them liue well, though it them vndoo.
Now, if this Lore dislikes some youthfull Blouds
That still do boyle with heate of Loue, or Lust,
[Which must bee coold (still) in Lusts running Floudds,]
Then must they do, perforce, what needs they must.
Yet let them know, to know each other so
Both Grace, and Nature thereby takes offence,
A man may make his Wife, well, lett that go,
The name of Whore fitts not Obedience.
But Marriage is by Heau'n, aucthorized,
Sith, by the Heau'n-wright, wrought in Paradice:
Then, who defiles Hir vndefiled Bedd,
Makes hir not vertuous, but a Vaile for Vice.
And Ouer-much, doth ouer much Defile
That blessed Bedd, which Grace doth purifie:
Then lett not Sinne oremuch it selfe beguile
To think that Bedd, so much doth sanctifie.
And if that any man a wife hath gott
That lookes but for so much, accurst is Hee:
And Wiues that haue, like Husbands, to their Lott,
Are like vccurst, so, both accursed bee.
The one, by Heau'n, accurst, by Happ, the other;
So, both are curst, though in a diuerse Kinde
But, blessed Father, and a blessed Mother
Those curst, by Happ, may make, if blest in mind.
Then, if wee ought, before a Friend we choose,
To eate much Salt with him, him all to tast
Wee neede to eate ten times as much with those
Whose All wee make our All vntill our last:
For in that Match our selues wee make or marre;
Then had wee neede to leaue, before wee take:
That's leaue our Choise, by choosing better farre:
Then, leaue our life, ere faith, or Choise forsake.
Now, you that yet are free, must needs bee bound,
To him that hath thus freed you (ere this Tye)
From casting Anchor where you may bee drownd
In Seas of Lust, and waues of Miserie.
Bee sure of Sea-roome ere these Surges swell,
That may lie hidd in deep'st profundities
Keepe well that Compasse that may guide you well,
In mists of Loue to cleere Felicitie.
The fairest Face hath not still fairest grace;
Nor yet the Black, in show, still black in Deede:
Who oft are bright in Mind, though black in Face.
And oft the fairest Flowers beare blackest Seede.
Then lest faire Coulor, coulor fowlest Vice
Iudge thou of Coulors by cleere Iudgments Eye:
If Coulor should to death thy life entice,
Die, without Coulor, ere for Coulor die:
So shalt thou liue (and neuer coulor dying
Which show of life) thy life still glorifying!

Be not ielous ouer the wife of thy bozome, neither teach hir by thy meanes an euill Lesson Ecclus. 9. 1.

You that do choose your Wiues as sometimes I
Haue chosen Kniues: That is, for Beauties sake,
And in your Choise mind but Carnalitie
You make a Match to marre, and marre, to make.
Yee marre your selues by making such a Match:
Yet marre your selues, to make your selues but Beasts:
Then, in your turning Beasts, oft Hornes yee catch,
Which the Head beares, how ere the Hart disgests,
For, if you needs will VViue for VVantonnesse
Then needs you must haue VVantons to your VViues:
And if your selues so well loue Lusts excesse
Its fitt They loue what you loue as their liues.
But were they good by Kinde, their Kinde you change,
And make them ouerkinde, so, ouernought.
You learne them strange Tricks, and they teach as strange
To others, that do learne but what you taught.
Therein (like good Wiues) they divulge your Skill
Because you should bee knowne to be good Dooers:
Then blame them not sith they, for meere good-will,
Do show their Husbands Conning to their Wooers.
Nor, will they take to teach, but giue, to learne
Some other Tricks of others, skild therein:
Wherewith to please their Husbands, and to earne
Their Liuing if neede bee, for Slouch is sinne.
These Good-ones are made so, by teachers ill
(Too good at all things that are good for nought)
If their meanes fail; yet can thee liue by Skill;
Which being Light shall lightly well be wrought.
But ô fraile Fleshlings, Husbands, Hard-heads, Bawdes,
Note but the end of your laciuious Match:
Your Wiues gett, Emralds, Rubies, and such Gawdes,
Which you, of them, and they, of others, catch.
Shame, and Confusion (with a Pox) Disioynes
Your dam'd Coniunction, which doth quite deuide
From Heau'n, your Soules, from Health, your lothsome Loynes,
To teach eache Groome to choose a better Bride:
For, whosoeuer drownes his Spirit in Fleshe
VVhen hee doth handle Flesh, to fitt his gripe;
Shall serued bee with Trickes still fresh, and freshe
Vntill he stinck, as stale, or rotten-ripe.
And in thy Choise, thy Choise to handle so
Thou maist so well be seru'd; and serued well
Thou art, by hir, which thou didst Loue, to kno,
Not know, to loue, or loue, as knowen well.
I speake not of the Bralls, and Discontents
(That Ielousie, which still doth Lust belott,
Doth breede, twixt them, through their misgouerments)
Though they Want not; That is, they want them not.
Then lett thy Mistris bee what likes hir best
[Though Lust loues not to serue best Mistrises]
But let thy Wife (in whome thou wouldst be blest)
Bee farre from Trickes, and Toyes, and Fantazies.
And looke not in hir Eyes for Lookes t'alure
(Except thine Eyes b'alurd with modest Lookes)
But looke to see, through them, hir Spirit pure;
So maist thou coniure Spirits vp by those Bookes,
That may thy Hart to pure affection moue,
And in Loues Compasse, Compasse endlesse Loue!

Non est eiusdem & multa & opportuna dicere. Erasmus Chiliad:

Sith all my Thoughts are but my Mindes Conceits
And my Conceits but motions of my Mind,
How is it that my Minde in hir Receits
Takes not, for Currant, Thoughts well Coynd, by Kinde?
Is it because their Mettall is but meane
Sith they are forgd but by fraile Fantasie?
Or, els because their temper is vncleane?
Or, all, in one, their value vilifie?
What ere it bee it makes my Thoughts to muse
That (beeing stampt by Arte, and forgd by Kinde)
My Minde should yet (as base) the same refuse;
Or, naile them vp, where they no passage finde.
The cause, I thinke [which Thought may Currant runne]
Is, [sith shee is a Queene of Fleshe, and Bloud]
Shee will haue nought [lest all should bee vndone]
Alow'd by hir that is not great, and good!
Then how escape these counterfet Conceits
[Base for ther Stuff, and rugged for their Stampe]
Out of hir Mynt, [alow'd by Iudgments Weightes?]
They scape through Passions Mist, and Errors Dampe.
But can a fault excus'd bee by a fault
The lesser by the greater farre? ô no
Then this excuse, sith downe-right it doth halt,
For Currant, with the Vpright cannot go.
But ist a fault to Loue, as tis to hate?
Nor, Loue nor Hate are faultie, being iust:
But, tis a fault to loue (if too too late)
Because such loue looks too like hatefull Lust;
Then, if I loue (as Loue is vnderstood)
My Vnderstanding much misguides my Will:
Which of hir selfe [though blind] still goes to good,
If blind Intelligence lad her not ill.
Then tis the blame of blind Intelligence,
And whats the cause Intelligence is blind?
It blinded is by misreport of Sence:
For, that doth blind the Soule, and lame the Mind.
But must I sensuall seeme, to seem excus'd,
Then, worse and worse falls out mine ill excuse:
Twere better say, by Loue I am abusd,
Sith I, to loue, haue offred much abuse.
Abusd by Loue, without my Lusts consent!
That is too strange a strength for Loue, or Lust:
And eithers powr in me, is impotent:
For, how boiles Bloud, that long since is addust?
Wel, be it as it may, it seems my might
Giues way to what it would, not what it should:
Which on the bent of my Minds Motions light
Puts these right Lines of Loue which long will hold.
But if they breake when my Mind is vnbent
Now shal they breake, for I eu'n now repent.

Qualis vir talis oratio.

Faces do not more varrie in their Formes
Then Wits in shapes, though most be shapelesse Wits:
For, breeding base, oft well-shapt Wit deformes;
So, that it comes off comly, but by fits,
And the most part are better fed, then bred;
(But, they that feeding want, want Wit, and Wealth:)
Then, most Mens Wits ate most il-fauoured,
And what they show, by Wit, they show by stealth.
Yet many Members of that Block-head Body
(The Multitude) write idly, without stint;
And he that's not in Print they hold a Noddy
Because themselues are Noddies still in Print.
Some Ryme, in rage; which rage puts Reason downe;
Yet puts not Reason downe in their Rymes rage:
These Arrs run rough, but their Rimes (if their owne)
With reason runne like a thwart Marriage..
Yet if too smooth be this smart Simily
(Although it be as rough as Rage, or VVrack)
Their Rymes and Reason then, runne like a Cry
Of brayning Beasts, that Rime, and Reason lack,
Yet; will they force Minerua, not by Arte,
But force, or feare, of their wittes strength, or stature
(For, so these Asses weene) to take their part;
So (like the Giants) fight gainst God and Nature.
Some make, in Prose, greate Tomes their witts t'intomb,
To bee as Monuments of Witt, for euer:
Yet (sith those Monuments no Witt enwombe,
(Being quite consumed) they continue neuer,
The mor's the pitty that such stately Tombes
(That oft haue

gilt Couer

gold without, though drosse within]
Should bee gazd on by Learnings drugging Gromes
And, by their Engin, razd; ô deadly sinne!
Minerua blesse my Booke, Witts Monument,
(A little Monument for lesser Witt]
From such vsurping Beauclarkes violent,
Lest they pul out Wittes eies their turnes to fit.
Yet will I leaue it them, while fearelesse, I
To lury goe in expedition,
To trie their truth, or taste their Tyranny;
The worst is Eylesse deposition:
And if it happ, I hope Ile Sion gaine,
Sith I the Cause of Sion will maintaine.

When the ritch man speakes, euery man holds his tongue and what he saith is praised vnto the Clouds, &c Ecclus. 13. 24.

The Tongue oft uth hath said [then true it is)
Though Indigence could speake like Salomon,
The VVorld is mute, or saies he speakes amisse
Sith but the golden Asse speaks well alone.
Thus, golden Asses clawd by Claw-backs are
Where they do ytch, (and but for clawing, itch)
Yet (like Iades) pinch each other, being bare,
And so the Ritch are praisd by poore and ritch;
So, from the Wings of Sun-bright Seraphins
Pull we our Pens, and make them Nectar flow
Yet if we be not gilt, like Cherubins
Our fame shall soare, in deed, but sink in show.
This Curry-fauoring World is wise herein.
(Though wise herein more then most wickedly)
It knowes Detraction is esteemd no sin
So that the great be greatly praisd thereby.
And they are greatly praisd when all but Theirs
Dispraised is (how lawdable soere)
Their fruits (though Crabs) are sweet with Apple squires
Who praise for Loue, and Loue for meed, or feare.
They may be bold they wot well with the poore;
Who, like pack-horses, beare when Asses bray:
They well may wince, but they can do no more,
And for their wincing They on them may lay.
But heers the comfort, vpright after Times
(Vpright, sith that which Is not, no way bends)
Will Lawrell-Crowne them for their roiall Rimes:
For Enuies selfe Desert, if dead, commends.
Then, Rimes, how ere vnroial, run you on
You may, in time, perhaps come neer that Crowne
Meane while look for no Coronation
But such as Enuy giues high-borne Renowne:
Yet with your Wit, those after times perswade
That some were mard perhaps ere al were made.

Upon Apparitions in the Night.

Ye grizly Ghosts that walk in shades of Night
Like Shades whose Substance (though quite Matterlesse)
The dayly fowle Offender doth affright
Why make ye Darknesse Paper for your Presse?
Do you imprint in Blacknesse, blacker formes
Of matters worse? or in our Fantazie
Impresse ye Figures raising Horrors stormes
Or how in darknesse come you to the Eye?
Do you but show? or show in Substances?
Thicken you Aire (and so a Shape assume?)
Or creepe you in some Corprall Essences?
Or els the Sight deceaue with lesse then Fume?
And why ô Hell hounds range you in the Night
Out of Earthes Center, (your infernall Hold?)
Lothe ye the Sunne? a or is the day too light,
To do your deeds of Darknesse as ye would?
Can ye dead Bodies truly actuate?
And so such Bodies borrow of the Saints?
Or can ye Wicked Bodies animate:
So, take from God the cause of his Complaints?
For if you Soules infuse into the ill
You are the Father of their Spirites, and God
Complaines without cause that they crosse his Will,
Nor are they vnder naturally his Rodd.
But He it is, alone, that Soules creates,
Without whome nought was made that made hath bin:
And Bodies good, and Badd he animates,
Only he made not Death, first made by Sinne.
And what is Sinne, but only meere Defect?
So Sinne is nought: then nought hath Death begott;
And Nothing should, in sense, haue no effect:
So, Sinne, and Death Nought made, and Nought Is not.
I would it were not, but, too true, it is,
But is as Canker doth to Siluer cleaue:
So, you; fowle Fiends, that loue such Filth as this
Do leaue no Sinners, that no sinne do leaue.
The purest Places you do hold an Hell;
And Places most impure you Heau'n esteeme:
The one do plague, the other please you well;
And so of deeds, of either Kinde, you deeme.
To be among the the deads Graues you are gladd;
Wherein you seeke their senslesse Bones to griue:
And loue to rattle them in signe you had
The Conquest of Mankind through Adams Eaue.
So by a Woman (your familier.)
Y'are now familier with Men night, and Day:
And which of both Familiers worse do warre
With Men, and Reason, it is hard to say.
These femine Familiars, but too oft
Torment vs men as if you (friends) they were:
Whose hard harts plac'd in their faire Bodies soft
Plague whom that Beauty doth to them indeere.
Yet some so filthy are that they are best
When they are worst; that is, when fowle defame
With vse of trading ill, their Trade, hath ceast,
Then (with a Pox) they liue Chast to their shame.
Thus haue we got double Familiars,
Women and Diuels by a VVomans pride:
Both vvhich familiarly, vvage secret vvars
VVith Men, poore Men, that still the Brunt abide.
But yet ô Passion tax not All, for Some:
Some are so far from being Fiends, that they
Are Saints and Angels, yet such so become
Through Grace (not Nature) which their Natures sway.
Many a vertues Virgin Grace hath made;
The chief whereof was that wife full of grace:
Who was a Mother-maide, which may perswade
All womens foes their friendship to embrace:
Yet many Maries full of Fiends there be,
But no such Maries as this Saint we see.

Suum cuique pulchrum.

Why Self-conceit canst thou not brooke to see
Or heare, or read, or scarce once think vpon
The Parts which in another praised be?
Wouldst like God, only wise, be praisd alone?
And why so praisd wouldst be? for being blind
Seeing not thy selfe on whom alone thou lookst?
Or els for clawing thine own itching Mind?
Or, which is worse, sith thou thy selfe mistookst?
If these (besides which, I know nought thou hast)
Be them for which thou wouldst be lawded so
Thy Wits are gone, and thou thy selfe, art past
For these do fleet, where staied Wit doth flo.
Thou art but blind, yet scornst thou other guide:
But leadst thy selfe in VVays most hard to hit:
So, thou thy selfe still leadst thy selfe aside
VVhere Error robs thee of Grace, Art, and VVit.
Yet can the witty hardly shake thee off
So hardly to their Headpeece thou dost cleaue:
That though thou blindst, thou makst them see to scoff,
Yet hardly take, what they so freele giue.
Thou lou'st the Learned, sith they loue thee wel
Yea, makst them oft to dote for loue of thee
Thou makst them ween their Art doth Art excell
VVhen they see not they deepe Arte cannot see:
For, thou and enny (ay Consociates)
VVill not admitte that Arte her selfe should show
By others fingers; but the mynde inflates,
VVhich scornes to looke for highest Arte so lowe.
VVell, take thi pleasure, so thon me displease
Displease me, as tho loust me, sith thou art
A mental pleasant ticling damnd Disease
And Ile loue that thou hatst this louing part
Hang not aboute me, tempt me not too much:
For I, though fraile doe hold vp hangers on
VVhile I can stand, if me in loue théie touch,
Though some such oft seeke my subuersion;
And rest assur'd if me thou wilt not leaue
Ile muse on nought but thy hopes to deceiue.

Stultus stulta loquitur.

Thoughts wel conceiued and words as faire, as fitt
Al souldred with substancial semitry
Best showes the life of Iudgement, Arte and Wit,
Which best Pens haue worst labor to discrye.
This is a grace that glorifies the Pen:
That imps Fames wings to make her further flee,
This is (like god) but seldome seene with men:
Though in men by his power, and grace he be.
Yet al suppose (thot cân but draw a Line
That they can drawe the picture of this Power
And that their workmanship is so diuine
That like that Grace, it euer should endure.
And through that self-conceit That is conceaud
Which they do daily labour (in great paine)
To bring to light, which by the World recean'd,
Makes her Armes wery long it to sustaine.
It often proues such spritelesse heauy Stuffe
(As much mishapt as black, or Mistical:
Yet ween they, They giue Rudenesse such a Cuff
As turns him round, and breaks his neck withal:
For Self-conceit will not perswaded be
But that hir Bird is fairst, though black and fowle;
Cheifly if she in night of Mystery
See best abrode to wander like an Owle.
Pens, whither will you? whither will ye flee
Aboue the Compasse of your natiue powr?
O senselesse Things! will you still Doing be
The Muses, to their shame, thus to deflowr?
Cease, or take Nectar out of Helicon,
And let it flow from you as from that Fount;
Such, only such, do Fames Wings pynion,
But others make but gaggling Geese to mount.
Yet, if you ween you were for Motion made,
And were in motion while in Wings you were
Fall to a Notary, or Scriuners Trade,
Then may you moue right being in your Spheare.
But ô! to register the Acts of Wit
Forbeare, deer Pens, that make your selues so cheape;
Sith for that Office you are far vnfit,
And for your Laboure sowne, but Laughter reape:
But if you'l needs be Lyning, yet take breth
Least all the World do laugh your Lynes to death.

Candidæ musarum ianuæ

Among the faults we fell to by our fall
No one diuides vs more from Piety
Then doth self-Loue, which is the sum of all
The fowl Deformities we caught therby:
Hence flow our Follies, and crimes-capitall;
This Fount (wherein, [Narcissus-like] we looke)
Drownes vs in Blame, which Heaun, nor Earth can brook.
Hence is it that we others glorious Guifts
Do hold as base; and ours [though meer Defects]
We do adore: and vse all cunning shifts
To haue them held for glorious Effects!
To this tend all our [Wit-purloyning] Drifts,
Which we in others, held nor Wit, nor Sense:
But, being Ours (stolne) both haue excellence.
Hence is it that we can no more endure
Anothers praises, then our owne dispraise:
Hence, seek we others blemish to procure,
That, on their foile, we may our glory raise:
We cannot shine directly being obscure:
Then, indirectly do we send some Beames
Of glory-vaine, on Self-loues vainer Streames.
Hence, Men of Art depraue each others Skill,
Sith it they view with Luciferian Eyes:
Hence, Poets do each others praises kill
With keen Inuectiues that from hence arise:
Hence, spare thay none whom they haue powr to spill:
And they haue powr to spill themselues, and all
[If they be great] that stand but neer their fall.
That Poets should be made to vomit words]
(As being so rawe Wittes Mawe could not disgest]
Hath to Wittes praise, bin as so many Swords
To kill it quite in earnest, and in Iest:
Then, to vntrusse him [before Knights, and Lords]
VVhose Muse hath power to vntrusse what not?
VVas a vaine cast, though cast to hitt a Blott.
O Imps of Phœbus, whie, ô why doe yee
imploy the Pow'r of your Diuinity
(Which should but foyle Vice from which we should flee?)
Vpon impeaching your owne Quality?
O grace the gracelesse, you that glorious bee:
Who cannot grace your selues more then to give,
A large allowance poore wittes to relieue.

Written to my deere Friend Maister Nicholas Deeble.

I am about it, good Will giue me leaue;
Stirre mee not faster then my Witt cā moue:
What though Hee bee my selfe, my selfe must giue
My selfe, some time, to show my selfe my loue.
Show? oh how Show? with Worthlesse Pen, an' ink
Alas poore Show! No, Nic, it shall not bee:
And, yet it must, my Pen must drinke, or shrink
Sith it doth thirst so sore to write to Thee!
Then, Ynckpott by your leaue, a Draught, or two
Of gaully Liquor you must yeeld my Pen,
Which (like a Potion drunke) will make him do
His busnesse kindlie: A Hall Gentlemen.
Now on, spruse Pen, fall now into your Measures,
But stay, let me first number them in Minde:
You are too hastie: soft, bee rul'd, take leysure:
Now, Single, well sedd, now, thy Motion's Kind.
Beware thou double not, a single friend
Cannot endure suche Trickes: but, let thy Feete
Bee plac'd to please, yet please not to offend,
And in their motion Rime, and Reason meete.
I loue Thee for thy Loue, lo, ther's my Reason:
Nay, didst thou hate mee (as thou maist in time)
Yet should I loue VVitts Salt, which Thee doth season,
And, thy rare other Guifts, lo, here's my Rime.
Thus farre, in measure, hath my prancing Pen
To Thee approcht: Pen, homage now, why so:
So should it bee, for, still the worser men
Must paie the better, reurence which they owe.
Now Sir, if my rude Pen may fetch your sin
After the manner of a Cooshin-dance
Leaue when you will, and, as you list begin,
Your Discords to mine breede no variance:
But, how so ere your Feete bee placd, they shall
In Loue, iumpe with my Feete, Hands, Hart, and all.
Bee thou my Damon then, and I will bee,
At least a Pithias (if not more) to Thee!

An Epitaph, or what you will, on the death of Maister Meece an harmelesse professed Foole who shall decease, when it shall please God, and him, made at his ernest request.

Here low he lies that sate still with the Hie,
For foolish Witt, and honest Knauerie.
Neuer poore-Foole him selfe more wisely bare:
For, hee gott loue of All, and tooke no care!
Then, neuer Foole, on this World reeling Stage,
Plaid his Part better, till forescore of age:
Then, Time, and Death on him their force did proue,
And tooke him from this Life, but not our loue.
Now, make Wormes mirry, Meece, as Thou mad'st Men,
Vntill in endlesse Mirth Wee meete agen:
For, to that Mirth if now thou be not gon
God knowes what is become of Salomon!
Who, though Hee knew much Good, and did it to,
Yet knew much Ill, which hee (much worse) did doo.
But Thou, (like Adam (Meece) in innocence
Knewst not so much as how to giue offence,
Or, if thou knewst, thou did'st conceale the same;
So, like a wise-Foole liudst thou with-out blame!
Then, Meece sith Death doth play the Foole with Thee
Showing his Teeth, laughing ill fauour'dly,
Put on his Pate, thy Capp; and on his Back
Thy pide-Coate put, with eu'rie foolish Knack:
And say (sith hee sittes quite beside the Stoole)
Looke on the Foole that cannot kill a Foole!
For I poore Meece, that was a Foole, to Death,
Haue made Death now my Foole, eu'n with a Breath:
Sith I haue Cousnd him with only That
That made mee to bee mockt, and laughed at:
Namely, but with mine onely outward

The outvvard garment of his Flesh suppressing the Soules vnderstanding.

Weede
Whereof poore naked Snake, hee stood in neede
And, I, beeing wearie of it, gaue it, then,
When I was like to liue with God, and Men.

For what hath the wise-man more then the Foole Eccles 6. 8.