University of Virginia Library

TIMES ANATOMIE, DISPLAYED Jn six distinct Subiects.

1. Riches. 2. Pouertie. 3. Iustice. 4. Iniustice. 5. Fate. 6. Death.

Of Richesse.

To thee the Worldlings Idoll, doe I make,
These harsh-tund Poems for my countries sake,
Which thou hast wrong'd too long, alas for woe,
That we should see't and suffer't to be so.
It's thou that fosters enmitie, debate,
Sedition, faction, and doest ruinate
The Noblest states, in haling downe the rod
Of Vengeance on thee, that thou art made a God
On earth: For who, I pray thee doe but show
Deserues a Cap, or bended knee but thou?
Who merites honour, who can's credit stretch
So farre as thou, that art esteemed rich?
Nay, let me step yet further, I shall finde,
The worldes trash held soueraigne of the minde.
For who are wise but Rich-men, or who can
Find th'Golden meane, but in a Golden man
He is Earths darling; and in time will be,
Hells darling too, for who's so fit as he.
Indeed if Riches were sincerely vs'd,
And not so much by Cormorants abus'd;
That make their Chest their Christ, then might wee find,
In richest States, a charitable minde:
Who like good Stewards of what they possesse,
Would distribute to th'poore or more or lesse:
If not the silks of Sydon, or of Tyre,
Yet is their bountie showne by their desire;
For not the gift, but th'mind of him that giues,
Accepted is, and his Reward receiues.
But 'las how farre off many Rich-men be,
From th'bond of loue, or lincke of charitie?
Where Rich-men giue to th'rich, thinking it vaine,
To giue to them that cannot giue againe,
These will not doe as we in Scripture read,
That bids vs on the waters throw our bread.
“For then be sure, how ere wee seeme to others,
“We would regard our poore distressed brothers.
And make his tears which he poore soule sends forth
As Registers whence we produc'd our birth.
For 'las when we shall from this house of Clay,
Be cleane dissolved, as we must one day;
How heauie will our doome at that time be,
That pitied not our Brothers penurie?
Where shall our pompe and maiestie be then,
Where all those honors we receiu'd 'mongst men?
Where's our Attendance, where's our noble birth?
Or where's our wealth we gloried in on earth?
'Las we shall then be stript of all we haue,
Nought left vs but a Coffin and a Graue:
And happie we if so it might befall,
The Graue might end our griefe, but this's not all;
Lower the wretched must of force descend,
To that same place where sorrowes haue no end.
And doest thou yet (fond rich-man) hugg thy pelfe,
Which makes thee an Arch-traytor to thy selfe?
Doest thou consume thy dayes, adorning it,
That damns thy soule, infatuates thy wit;
Makes thee a Rebell, forcing thee to swerue,
From thy Creator, whom thou ought to serue?
Tortures thy guiltie Conscience (simple foole)
To haue thy state to witnesse 'gainst thy soule.
But thou'l obiect, why should I be so rough
'Gainst thee, that art resolu'd to doe enough
Before thou diest: For I doe heare thee still
Harpe on a good, and charitable Will.
Which shall expresse what thou in life time ment,
By thy last will, and finall Testament.
Good-wills be good indeed, and worthily
Doe they deserue our best of memorie:
But much I feare this good is mixt with ill,
And that good wills proceed not from Good will:
For if they did methinkes it should not grieue them,
To giue them freely, 'fore they'r forc't to leaue them.
And sure methinkes None can be sayd to giue,
But such as doe it franckly while they liue.
“For when they'r dead (as't shall be after showne)
“That which they giue cannot be call'd their owne.
And why should we our Rich-men so commend
That giue faire Legacies before their end;
Since Iudas well we know, of all men worst
Gaue dying, all he had, yet dy'd accurst:
Yet these men giue but part, Iudas gaue all,
(May English-Iewes be warn'd by Iudas fall.)
O then let Time, whose ripe occasion brings
A blest successe vnto the best of Kings.
Excite you Rich-men, both in life and death,
But most in life, to cheare such with your breath;
The breath of life, food, rayment, and the like,
As at your doores send out their rufull shrike.
Shut not your Eares, for be you sure of this,
Shutting from them, you shall be shut from blisse;
Take them into your houses, for we reede,
Some haue receiued Prophets in their weede.
For if you open not vnto the poore,
How shall you enter when you knocke at doore
Of Sions Pallace? For, approu'd wee see
Saints minister to Saints necessitie.
Be then your selues, and with Zacheus giue,
Not on your Death-beds, but now whilest you liue,
And are in health, for such shall haue reward,
Though not on Earth, yet surely afterward;
And their reward shall be so much the more
As they were open-hearted to the poore.
But 'las how many Spunges now there be
Which soake the needie, and with crueltie
Oppresse the silly Orphane? It is true,
Too many be there of this wicked crew,
That pester this sweete Iland, with the cryes
Of poore distressed soules, whence vengeance hies
With fethered speed, to make these great-ones know
“There is a God aboue that sees below;
And can discusse each secret, and has power
To punish the rich when they the poore deuoure.
Deare Noboth cryes, and none doe pittie him,
While Ahab sleepes securely in his sinne;
Naboth must loose his Vineyard, true he must
“For what's vniust, by Greatnesse is made iust.
His ground lyes fitly for him, and he will
Either obtaine it, or his Neighbour kill:
For if the poore-man chance but to denie it,
He meanes with some forg'd Title to come by it:
So as by force he's stript of land and all,
'For th'Prouerbe holds, the weakest goes to th'wall.
But heare me rich-man whom so ere thou be
That triumphs thus in others miserie:
When thou hast purchast what thou didst desire,
Be sure Oppression must not loose her hire;
For there's a Iudgement, and a sharpe one too,
Will startle thee, though thou art carelesse now.
Then wil poor Naboth, whom thou here didst wrong
Witnesse against thee, while thy faltering tongue
Without defence, with silence charm'd shall be,
Yeelding to all that is obiect'd 'gainst thee.
How fearefull will that sentence then appeare,
When death and horror shall be euery where?
When gastly spirits summon thee to hell,
And thou art forct to bid thy ioyes farewell:
“Where cruel worms shall eate thy hart-strings out
“Where grones & grieues, sighs, shrikes sound all about.
What is the fruit then of Oppression? Sure
That Vale of Tophet which shall ere endure.
And make him draw an euer-loathing breath,
Dying in life, and liuing in a death.
O then how happie hee that so doth liue
As th'one hand knows not, what the other giue.
Dispencing freely, what he doth possesse
Of all his substance, which doth well expresse
His loue to God, whose Mansion is aboue,
Bearing his Image such especiall loue;
For God hath promis'd such to liue for euer,
“Sith he himselfe doth loue a chearefull Giuer.
O that this flowrie Ile, whose sacred name
Makes her recorded in the Booke of fame;
Where Times-illustrate Trophies show her glory,
“So well display'd in many auncient storie;
Would scourge these Gold adorers for exemple,
“All Symmoniacke patrones out ath Temple:
So should the Gospell, Ophyrs purest gold,
Be more esteem'd then to be bought or sold;
So should we haue in Sion Shepherds store,
VVhich come not in at window, but at dore:
So should our Church resume her golden Age;
And learning freely get a Parsonage.
So should good Shepherds make their flocks encrease
And know their office not to flea nor fleece.
So should our Church be as it ought to be,
Not subiect to smooth-faced Symonie.
So should our Church-men gain them more esteeme,
“Seeme what they be, and be the same they seeme.
So should th'Donation of a Benefice
Ayme at a man of Merit, not of price;
So should Gods house be honour'd more then now,
Hauing such Pastours as might tell vs how.
O Patrones if you knew how ill it were,
To make the Church a Mart, or publique faire:
Where Magus-like you sell the Churches good,
If this I say you rightly vnderstood;
You would accurse the Riches you haue got
By such synister meanes: and wish your lot
Had beene Employment in the Common-weale,
(Though on the mean'st condition) then to steale,
Purloyne, embezle what the Church doth owe,
Which you on lust and ryot doe bestow.
Much better were't to begge from doore to doore,
Then being Rich, to make Gods Temple poore.
For well I wot the Fathers Symonie,
Layes heauie curse on his posteritie.
And that foundation which is so begunne,
Seldome succeedes from Father to the Sonne.
For this we know approu'd by sacred writ,
Which comprehends the mysteries of wit;
Not humane but diuine, where Treasures store
Are lockt vp from the proud, and ope to th'poore.
That though the Rich seeme in aboundance blest,
And now Secure sayes, Now soule take thy rest.
Yet all this Blisse continues but a day,
For Night will come and take his soule away.
Yea, though the Rich-men of the world doe seeme,
Like a Bay-tree, whose leaues be euer greene;
Yet their foundations stand not on firme ground,
“For comming back their place shall not be found.
But for the Righteous and his hopefull seede,
Who euer saw them forc't to begge their bread.
Sure Dauid did not (as himselfe hath told)
Though he was young and liu'd till he was old.
O how the best of Blessings are abus'd,
Good in themselues and if discreetly vs'd.
Natures indowments, but deprau'd we see,
And count them worst of any things that be.
For it's the best of Fortunes complement,
To ayme in Riches at the soules content;
Which planted on the soueraigne of blisse,
Makes what is ours in Essence one with his.
But such as ayme at honour, and by art
Of smooth insinuation, make their heart
A stranger to their Language, to obtaine
A little earthly profit; What is their gaine
But th'Guerdon of Ambition? Which aspires
Too high, to reach the port of her desires.
Yea, I may say, if ere we could espie
A Cammell haled through a Needles eye;
Or any worke how difficult so ere,
Accomplisht by a Pigmey: we may here
Produce the like, nay, I may say farre more,
For like to this was nere produc'd before.
“For it's a Sentence that's alreadie giuen,
“It's hard for Rich-men to inherite heauen.
Such men indeed as are by wealth inricht,
To make their gold their God, their Chest their Christ.
Gold maks not rich, whence is that Prouerb growne
So common now: Content is worth a Crowne.
For many poore-men richer farre we see,
Through their content, then such as Richest be.
Old Chremes in the Poet rakes for pelfe,
And to enrich his heire torments himselfe.
Which when his Son has got (marke th'misers care)
He spends as fast on lust and luscious Fare.
Bare were his Fathers dishes, Bedding meane,
Home-spun his Coat, his chop-falne cheeks as leane;
Hunger his Sauce, his Recreation paine,
To tell his Gold and put it vp againe.
Yet see the fruit of's labour, and his end,
What th'Father could not vse, the Sonne can spend.
For true it is which was auerr'd by one,
“A scraping Father makes a sporting Sonne.
Well knowne that maxime is (tho th'instance euill,
Happie's that sonne whose Father goes to th'Deuill.
Many we reade of, that were like to these,
As Hermon, Phædon, and Hermocrates:
The first whereof was so enthrall'd to wealth,
As he contemn'd the Benefit of health;
And seeing that there was no remedie,
But he must yeeld to frayle mortalitie:
To shew that Loue he bore to wealth before,
He made himselfe his owne Executour.
Next Phædon was, who seeing death at hand,
Commanded such as did about him stand;
That when he was departed, streight they should,
Stitch in his winding sheete peeces of gold,
For sure (quoth he) I am, those Iudges three
Which be in hell, will soone corrupted be;
If they but see this Gold, and so shall I
By bribing Hell obtaine my libertie.
But of all others that Hermocrates
May be esteemed for the vain'st of these,
Who when he saw that fatall time was come,
That he must die, command'd them build a Tombe
Of purest Gold, and that there should be layd
Three bags of Gold as Pillowes for his head;
For if (quoth he) our death as it's exprest,
Be but a sleepe, in which we seeme to rest,
Till that our soules such priuiledge obtaine,
To re-assume their Bodies once againe.
Small is the rest which I am like to haue,
Without this blest companion in my Graue.
And heare me friends, good cause I haue to doubt it,
Since while I liu'd, sleepe could I nere without it.
O if we knew what wealth were in content,
And how a verie little's competent
To Nature, we would learne what Scriptures teach,
Desiring rather to be good than rich.
For goodnesse is a lasting Epithyte,
And giues vs knowledge of that Infinite
Which is transcendent, if then vnderstood
“It is the best of Richesse to be good.
And sure methinkes three causes there should be,
Might moue vs hate all super fluitie
In these respects: First, they inconstant are
And subiect to mutation; next, the care
They bring to their possessour: last of all
They force vs from Gods Prouidence to fall.
Which violation slaueth some we see,
Falling from God vnto Idolatrie.
For though this Golden Calfe of Horeb stand,
Not open to the World, yet this Land
Hath many priuate Baalites, I feare,
Which more affection to their Idoll beare,
Then to their Maker: and though they haue art
To hide their Guilt, they worship't with their heart.
And hath not then this Iland cause to mourne,
To see her people thus to Baals turne,
And leaue their God? Yes, she has cause to show
At no time more effects of Griefe then now:
Where this Souls-dropsie, thirstie Auarice
Enforceth Rich-men to Idolatrise;
Who, when they haue cram'd vp their Chests with store,
The more they haue, they couet still the more.
And whereto tends all this? If we might stay,
Or going hence beare our estate away:
There were some reason of our care to get,
And yet no cause of our adoring it.
But neither borne to stay, nor beare it hence,
Thus to admire it, it is foolishnesse.
For know Rich-man a shrowd shall be thy store,
“This poore men haue, & Rich-men haue no more.
“But haste the Muse to what is knowne of thee,
“As thou wast borne to't, write of Pouertie.

Of Pouertie.

Now vnto thee that art contemn'd of all,
Derided, spurned, forced from the wall
Vnto the kennell, do I frame my speech,
That I thy selfe some patience might teach.
And moue withall such as doe heare thee cry,
“But stop their Eares, to some more charitie.
Take comfort then, for thou shalt see on earth,
Most of thy coate to be of greatest worth.
Though not in state, for who ere saw but merit,
Was rather borne to begge than to inherit;
Yet in the Gifts of Nature, we shall finde,
A ragged Coate oft haue a Royall minde.
For to descend to each distinct degree,
By due Experience we the same shall see.
If to Pernassus where the Muses are,
There shall we finde their Dyet very bare:
Their houses ruin'd, and their well springs dry,
Admir'd for nought so much as Pouertie.
Here shall we see poore Æschylus maintaine
His Nighterne studies with his Daily paine;
Pulling vp Buckets (but 'twas neuer knowne)
That filling others, he could fill his owne.
Here many more discerne we may of these,
As Lamachus, and poore Antisthenes;
Both which the sweetes of Poesie did sipp,
Yet were Rewarded with a staffe and scripp:
For I nere knew, nor (much I feare) shall know it,
Any die rich, that liu'd to die a Poet.
If to Profession of the Law we goe,
We find the best Practisioners proue so;
For such we count the best, as will not be
(For Conscience-sake) corrupted with a fee;
Whilest others of lesse Conscience farre, than wit,
Thinke him not wise, cannot dispence with it.
If to the Plow-man, who doth till the Land,
And gets himselfe a liuing by his hand:
Oft we shall finde for all his early care,
Continuall labour, and his slender fare;
His hopefull crop hath not his wisht successe,
Or something else mis-carries, more or lesse;
Which questionlesse, is to the Plowman sent,
To try him with, and make him patient.
Yea, we shall see that Fortune beares a hate,
In euery order, ranke, degree, and state:
To men of most demerit: th'cause may be,
Fortune is blind and cannot merit see:
Or for because her selfe is ignorant,
Shee giues the wittall, lets the wittie want,
Desiring onely such men to aduance,
As honour her and fauour ignorance.
And sure me thinkes, an instance may be giuen,
Euen in these sacred Ministers of Heauen;
Such I doe meane who honour much the Lord
In Reuerent dispensing of his Word,
Breaking the Bread of life with due respect,
Yet are Rewarded with a meere Neglect:
Reaping for their deserts no other Grace,
Then some poore stipend, or a Curates place.
This is their hyre, while others lesse deseruing
In Conuersation, Graue respect and learning
Eate of the fat, Non-residence must serue,
Feeding themselues, while their poore flockes doe sterue:
Such were those Abby-lubbers who could sleepe,
And fleece their flocks, but seldome feed their sheep.
These like to Drones (for so they seeme to me)
Liue on the Labours of th'Industrious Bee:
For while the Bee (to make her honey-combe)
Romes here and there: these dronelike stay at home,
And eate the fruit (so be these Lubbars fed)
For which the Bee so truely laboured.
Call vp thy spirits then, who ere thou be
That are distrest by meanes of Pouertie.
For this thou see'st descendeth in a Bloud,
And claymes possession onely of the Good.
It's not our Vertues, nor the worth of men
how rare so euer, can exempt vs then
From this Affliction, but it's in our will
(Dispos'd by God) to take it well or ill.
For he that takes it as from Heauen sent,
For's better Triall and Experiment,
“Makes a right vse of what he doth sustaine,
“And for his want, shall haue a treble gaine.
Some we haue read of Rich, and others poore,
Yet being dead, we finde of them no more
Then that they were, and being now both gone,
Twixt rich and poore the difference is none.
And therefore was it shaddow'd well at these,
By that same Cynick-doggd Diogenes,
Who on a time to make a speciall vse
Of humane state went to a Charnell house,
Where store of skulls, and bones he gathered,
Of Princes, Peeres, and Beggars that were dead.
Which being done, he lay'd them in the way
Where Alexander was to passe that day;
Who in Victorious manner passing by,
Askt him the reason, why those Bones did lye
In such a frequent place? Quoth he, I know
Here be the Bones of Swaynes and Princes too,
And I haue sought (but all I did is vaine)
To know which is the Princes from the Swayne.
It's true indeed that Vertue onely giues
Life to our Name, by which it onely liues:
For outward States how glorious so ere,
Make vs but honour'd onely while we'r here,
For when the hour-glasse of our life is runne,
That admiration which we had is done,
And all that pompe and beautie of our day
By Syth of Fate is taken cleane away.
We read of in the Stories of fore tyme,
How that Redowbted Sultane Saladine,
After exployts and sundry Victories,
With which he had enlarg'd his Seignories;
Brauely atchieu'd he fell extreamly sicke,
And feeling now the sting of death to pricke,
He call'd his Chieftaine to him, who at hand,
Drew neere and askt him what was his command.
To thee (quoth Saladine) as Generall
Of my Victorious Armie doe I call,
For thou hast seene me with my Persian darts
To force a terror in the Easterne parts.
Yea well thou know'st I neuer lost the day
But still departed Conquerour away:
Yet now behold how I am captiue led,
And in my Conquests now am conquered;
For I am forc't by Deaths assault to yeeld,
And Coward-like to leaue thee in the feeld.
Hie to Damascus, where in th'open streete,
In stead of Ensignes reare this winding sheete;
And say, Behold great Saladine's bereft
Of all he had, nought but this sheete is left.
Euen he whose Temples, wreaths of Fame adornes,
Pray'd to by Kings, becomes a prey to Wormes.
Is this the end of Great ones? 'Las what then
Is th'difference twixt them and meaner men?
Little or none, to say I may be bold,
Since both had their Creation of one mould,
Both haue one forme, one feature, yet we see
In Formes alike, what different honours bee.
So as we cannot well resemble it
To any one similitude more fit
Then to some faire Brick-building, where we know
Some Brickes are plac't aboue, and some below:
These on the Spires and Turrets, whose high seate
Implie those men we spake of, that are Great.
These on the Eues, or neere the Pent-house plac't,
Shaddow those Men which liue by Time disgras't.
Yet when this Building shall be pulled downe,
And her aspiring Turrets overthrowne;
Gazing vpon those Ruines with our eye,
We cannot iudge which Brickes were low, which hie:
Yea those same Brickes perchance at next remoue,
Which were below, shall then be plac't aboue.
Others there be, these diffrent states expresse,
By a Resemblance to a Game at Chesse;
Where some are Kings, some made to guard on thē.
Some Peeres and Bishops, others meaner men;
Yet shall you hardly know them which is whether,
When they are put vp in a Bagge together.
Some haue compar'd these states vnto a Stage,
Where each haue roabes that fit their personage:
Some Princely Monarcks, others Vassayles be,
The Meane-men slau'd to Great-mens libertie.
Yet is their play no sooner end'd and done,
But they'r vnstript of th'Garments they put on.
And being disrob'd, they are no Princes more,
But those same persons which they were before.
Though some I know, that will not with their will
Put off their Suites, but loue to weare them still;
That they (belike) of people might be knowne,
Or rather this, cause they haue pawnd their owne:
“But there's no hope of such in any age,
Who make their stew their Tyre-house, streete their stage.
But heare me (starueling) now to thee I come,
That begg'st all day, yet hardly gets a crum,
How ere thou seeme afflicted and forlorne,
“Thou liu'st not halfe so poore, as thou was borne,
Now thou hast rags, tho meane God-wot they be,
But at thy Birth th'hadst nought to couer thee:
Then, if thou hadst want succour and reliefe,
Thou had no tongue to manifest thy griefe,
But now thou hast a tongue, and tho none heare thee
“Yet there is one aboue that will be neare thee:
And can auenge thee, for it's he that heares
Thy ruthfull cryes, and bottles vp thy teares.
Besides I see th'Aduantage thou may haue
Ore Richer men, in going to thy Graue:
For well I know, when they approach their end,
They must take leaue of kinsman and of friend;
Which puling come with finger in the eye,
And makes them farre vnwillinger to die.
Whiles thou in Death feeles soueraigne remedie
To all thy Griefes, and through thy Pouertie,
Importunes Death when shee doth seeme to stay,
And comming meetes him, better halfe the way:
For now at last thou thinks the Time is come
Wherein thou may'st be equall vnto some
That here dispis'd thee; and indeed thou may
“For thou hast lesse to answer for, than they.
Be this thy Recluse then, and here repose
Thy selfe a while to descant of thy woes,
And tell me when th'haste read this Poæme ore,
If thou finde not more solace then before.

Of Justice.

Now vnto thee who like the Euening star,
Sends forth the rayes of natiue glory far;
Doe I addresse my Muse: ô that she might
Haue so much power as to describe thee right!
This is a vertue that doth comprehend
All vertues in her, and indeed's the end
Whereat all good men ayme, wherein they trust,
For him we count a perfect man that's Iust.
So that of all those Vertues which we call
(For their transcendent Natures) Cardinall.
Then this same Vertue ampler there is none,
Including one in all, and all in one.
But first, that I may make her better knowne,
I will describe her Mansion and her Throne,
What she admires, who her attendance be,
Which showne, her worth the sooner you may see.
First, for her Throne it's neither high nor low,
But in an Equall or a middle row.
For high she will not by no meanes abide,
Least by her height she should be taxt of pride;
Nor so deiected, as her humble seate,
Might cause contempt of Iustice to the Great.
Therefore as she's of Vertues soueraigne Queene,
She sits enthroned in a Golden meane.
Those she admires be no Magnificoes,
No Fliers, no Flirts, nor no Ardelioes,
No slie Informers that insinuates,
No sharking Lawyers, shifting Aduocates;
No brib'd Atturneys that take dooble fees:
No, she's too good to brooke the best of these.
But rather such as Students are in Lawes,
To heart their Clients in a righteous cause,
Such as when they before her Throne appeare,
Neither are brib'd with gold, nor curb'd with feare;
These be her Darlings, these will she desire
To consort with, these onely she'l admire.
Those which attend her are deseruing men,
And will doe Iustice, right, in spite of them
That dare oppose her, for withouten these
We should see Iustice often on her knees,
Since Iustice though she speake with resolution,
Her speech is vaine, not put in Execution:
But when her followers readie are at hand,
To put in Execution her command,
Then Iustice beares a farre more gracious shew,
For what she wills, they willing are to doe.
Of all the Acts which King Cambyses did,
There was no one that better merited;
Then when he (for abuse of Iustice) made
The skin of Iudge Sysambris to be fleade,
And to deterre all others from like wrong
Caused it neere the Iudgement-seate be hong.
So pure's the Throne of Iustice, and her eye
So piercing, as there's no obliquitie,
How small so ere, which seemes to daze her light,
But quickly 'tis discerned by her sight.
Her eyes be euer open, for she knowes
That there be many which to th'world showes
No lesse then Saints, yet being try'd they'r nothing,
Yea worse then so, they'r wolues in a sheeps clothing.
Well may we thinke then, Iustice had not neede
To sleepe, when Foxes 'mongst her Lambkins feed.
And subtile Sconces shrowded oft we see
Vnder pretences of simplicitie.
But to the end I rightly may define
Th'professour of a Vertue so diuine,
Methinkes he should be one that knowledge had,
And awfull power to terrifie the bad;
A graue aspect, mixt with austeritie,
Which should be temper'd so with lenitie
That in them both he might be vnderstood,
A scourge to th'ill, a chearer of the good.
Nor is he bound to th'Letter of the Law,
For—Summum ius, Summ' est iniuria.
But with a modest exposition may
Sweeten his censure, and the sence allay.
Nor should he (as that Iudge we read of) be,
Who heard the Widdow not for equitie
But for she was still knocking at his gate,
And in her suite was so importunate
As he was forc't by her intreaties than,
To doe her right, yet fear'd not God nor man.
But such an one, as in his Makers sight
Desires to doe to euery one what's right,
And with euen Ballance weighs the poor'st that arre
As well as those men that be Richer farre;
Deserues to be professour in this time
Of such a vertue, noble, and diuine.
For if there were respect of persons had,
Much doe I feare there's many would be bad,
Who now restrayned are and kept in awe,
“Not so much for their God, as for the Law.
“For wicked men if ere they finde restraint
“Of working ill, it's feare of punishment.
But stay, me thinkes I heare a Supplicant,
Whose cause is good, yet for he is in want,
His fee-lesse Lawyers neuer are prepar'd
To ope his case, and so he's neuer heard.
True there be such, but why doth Iustice sit,
But to reforme such grieuances as it?
Is his cause good? the first in plea is his,
And though he come in Forma Pauperis;
Though some for Diues plead, some shall not chuse
But shall be forc't to plead for Lazarus.
It's true there shall: but it's so slightly done,
As th'poore mans case being open'd, he is gone,
Th'Lawer I meane, for long he will not stay
To plead his cause that has no fees to pay;
Or if he plead he doth so post it ore
As hauing done, he doe's respect no more,
Whether his threed-bare Client loose or win,
Then th'Libertine to act a sensuall sinne.
But in this place now when I come so neare,
I will insert a storie I did heare;
Which being related, though not halfe so well
As it was told, may please the Client well.
In that last Age when Rome 'gan to decline
From her first height, and that there was a time
For vicious men to follow their owne will,
Where none were great but such as would be ill.
That Hydra-headed Snake the Multitude,
In publique Court vnto the Synod sude,
That such corruptions as by Law were bred
Might by their Censures now be punished:
The discreete Senate loath for to offend
Such factious Members, did attention lend
Vnto their suite, and granted them free vse
To apprehend such as did Law abuse:
Which being done, their rage brookt no deniall,
But brought these corrupt Lawyers to their tryall:
Where such as were found guiltie, and had done
Such odious crimes, as made poore-men vndone
Were liable to th'Censure of the Court,
Which (as I reade) proceeded in this sort.
Gracchus hold vp thy hand, here art thou tride
And guiltie found (which cannot be denide)
Of many fowle abuses, such as these,
Brocage in suites, Demurrers, dooble fees,
Corruption, Subornation, nay, what's worse
To leaue the Deuill in thy Clyents purse,
Dancing and capring, for the which and more
By thee in like sort acted heretofore:
Heare what the censure of the Court has done
To thee, that hast so many ouerthrowne,
Thou and Catastes thy false Scriuiner
Shall in the publique Market-place appeare,
Where for example to Posteritie,
You both shall stand vpon the Pillorie.
Where on your backes shall be endorsed these
Three words,—Pro Euertendo Pauperes.
Which done, that Ioue may grant you absolution,
You shall be forc't to make a restitution,
For euery bribe, shift, tricke, deuise, or cheate,
Bill, Bond, Release, Indenture counterfeite,
Done, to be done, or caused to be done
By you, or your's, for friend, foe, father, sonne:
Which pennance past for Errors heretofore,
The Court awards you nere to practise more.
This Iudgement after past on two or three,
But still the people prone to mutinie;
Haled out more, nor would they be restraind
Till all their Lawyers were (well neere) arraind:
Good God how many diffrent minds were then,
Where there were far more censures then were men!
For Faction (is so strange a Natur'd Elfe)
As it agrees but seldome with it selfe.
Some cried let's whip them, others cried far lowder,
Let's burne these Vipers of our Realme to powder:
Others dislikt of that, and thought not fit,
Least as the Phænyx doth a Phænyx get
By her owne Ashes; or as we doe reade,
The Beetles ordure doth the Beetle breede;
So the Ashes of these Lawyers (which were pittie)
Might raise a dampe to poyson all the Cittie.
For if they liuing such corruption breed,
How corrupt will they be when they are dead?
While they were scaning thus, one amongst th'rest,
Starting vpright, sayd, he did thinke it best,
Since that their Crimes extended but to state
Not life, their Substance should be confiscate;
But how, quoth one? Vnto the Treasorie;
No (quoth another) to the Commonaltie:
Since well I know (and manifest it is)
The Commons purses payed well for this.
Debating thus, one of the Grauer sort
Of Law-professours stood vp in the Court,
And after due obeysance (as was fit)
To such high Peeres as did in Councell sit,
He thus began: You Conscript Fathers, you
That sit in Iudgement to giue each their due.
Thus farre haue heard, what we could speake, what they,
Now will it please you heare what I can say;
Diuerse be th'Censures which be giuen on vs,
And rightly too, for great is our abuse,
Yet well your Honours know no fault's so great
Which easie Glosses may not mitigate;
Yea, it is knowne, some Natures be so bent,
Kindnesse doth more with them then punishment.
For such to lenitie will oft submit,
When rougher termes can neuer mannage it.
Know then Graue Senators we doe allot
An ample portion of all we haue got
By fraud, collusion, or by any way
To speciall vses, but not such as they
Seeme to inioyne vs: (no my Lords) it's fit
That we, who haue encreasd our state by wit,
Aduice, wise prouidence, and pollicie,
Should not haue such fond Caruers as these be
To share our Fortunes, for it may be knowne,
They'l ill keepe ours, that could not saue their owne.
Fond Caruers (quoth the Rabble)? Yes, said he;
With that through the Court, there rose a mutinie;
But being represd, he tooke the better heede
To moue the Rout: and thus he did proceede.
We are content (therefore) to giue to th'vse
(Since we to giue can neither will nor chuse)
Of such as be depriu'd of Natiue sence,
Reason and Gouernment a competence
For to relieue them, and that there-withall
There may prouided be an Hospitall
Or house for their abode, we doe agree
A Bed-lem house b'erected speedily.
This is our will, and we doe freely giue it,
By th'mad we got it, and to th'mad we leaue it.
This was no sooner by the Lawyer sayd,
Then all approu'd it, and were well appaid;
Where th'Monster-headed Vulgar ope'd her iawes
And did confirme this doome with one applause.
This good they did that nere did good before,
Nor as it's like, will ere doe any more.
But this's a Tale which I haue heard with moe,
And I would haue it to be taken so:
For all of no Profession's good we see,
Nor all of Lawyers, nor shall euer be:
Yet if ere Iustice shin'd, may she shine here,
And make our Albyon her Hemyspheere.
That as we haue a Steward of our owne,
Who iustly weld's and beareth vp her Crowne;
So we may haue Dispencers vnder him,
Who through their Iustice may discomfit sin.

Of Iniustice.

Now vnto thee, to speake I must be bold,
Who sets the Throne of Iustice to be sold,
Who to the Orphanes cry, and Widdows teare,
Voyd of remorse of Conscience, stops thine eare;
Who shines in purple, and in it doest show,
Farre worse then that, a Purple Conscience too:
Thou that doest vayle to Great ones and doest seeke
To gratifie their Lordsships, I must speake,
For if I should be silent, whisht, or doumbe,
The stones 'ith streetes I know would haue a tong.
Thou crams thy Coffers with a suites delay,
And like an Epicure from day to day
Feedes on delicious cates, which thou doest carue
To fill thy Maw, while th'poore for Iustice sterue.
Thou Philip-like sleepes, when th'widdow cryes
For Iustice at thy hands, and rubb'st thine eyes,
And rashly doest pronounce ere well prepar'd,
Thy Iudgement in that cause thou neuer heard:
“For which the Widdow her appeale doth make
From Philip sleeping, to Philip awake.
Thou Lætharge, thou that for promotion sake,
Contemnes thy soule, ruines that soueraigne state,
Which giues vs perfect Essence, thou that sleepes
When poore mens causes come to plea, but keepes
Thine eyes, thine eares, and euery facultie,
That thou in them might Rich-men gratifie.
For well thou know'st that wretches of this sort,
Either haue done, or will annoynt thee for't.
And yet thou snorts on still, making that Throne
Where Iustice vs'd to sit, a place vnknowne
To any that professeth her, whose sight
Eclipsed is, when right's put downe by might;
And loe, how right's supprest by thee proud whoor,
That makest the rich to triumph ore the poore.
Thou that contemns the weake and desolate,
Making them call for vengeance at thy gate:
Thou that hoords ire against the day of ire,
And shalt sustaine that soule consuming fire,
Endlesse in her consumption: it is thou
Which ruines ample Prouinces, where grew
Trophies of honour once, but through thy shame,
Haue lost their greatnesse, honour, worth, and fame.
For whence is th'Prouerbe spoke so commonly,
“Iustice's a Relique of Idolatry:
But as in auncient time when Idols were
So much ador'd and reuerenc'd euery where;
And Oracles, predictions of each state,
Told foolish people what should be their fate;
These Pagan Gods (or Deuils) would not tell
Ought good to them, that did not please them well,
No more will Iustice (or Iniustice rather)
(For this by times obseruance may gather)
Approue of any cause, how firme or iust
So ere it be, till shee be bribed first.
Or this same Prouerbe may produce good sence,
If it be not mis construed from hence;
As simple men thought none could happie be,
But such as reuerenc'd their Idolatrie;
Offring their Iewels, ornaments, and store,
To make their Idols rich, themselues as poore:
Supposing them thrice blessed, that could come
To heare good tydings from Apolloes tongue;
Whereas in deede if they the truth could seeke,
It was their Gifts which made Apollo speake.
So may we see men labour to this end,
To get, Sir Reuerence, Iustice, for their friend,
Which when they haue attain'd, they set no more
By all those doubts which they were in before,
Then doth the Sea-bit Mariner esteeme,
When he's a-land, those dangers he hath seene,
For why he knowes, he has a Patron got,
Who what his cause is, greatly standeth not;
For well he sees the Law is in his will,
To make the ill seeme good, the good seeme ill.
These be those Spiders that obscure the shine
of Iustice, which's depraued through the tyme
Wherein they liue, while Cripple Iustice halts,
Entituling th'Seruant to the Maisters faults.
For it's not th'fault of Iustice, but of Time,
To taxe the Seruant for the Masters crime.
But from Iniustice now must I descend,
To others Subiects, wishing that an end
Of their depraued Raigne may soone appeare,
Who staine with purple sins the Robes they weare;
Thus from thy foule infection I'le remoue me,
Meaning to leaue thee since I cannot loue thee.

Of Fate.

Fate, sayth the Ethnicke, is a firme decree,
Which, though foreseene, may not preuented be
Wherby (poore snakes) by pur-blind fate they'r set
Like Bedlam fooles, to dance in Errours net.
Others haue grounded this opinion too,
Which some approue, and others disallow,
That in this vale of anguish, euery Man
Hath some one Angell for his Guardian;
And that our Fortune good or bad shall be
As those same Angels keepe vs companie;
If Good-ones be our Guardians, O then
By their attendance we are happie men:
If Euill, ruine shall attend our State,
So by these two we may collect our Fate;
And from that God to whom all Angels sing,
These Angels haue their power, as from their king:
For th'good doe nought vnlesse he perfect it,
Nor ought the ill, vnlesse he them permit.
But late Diuines seeme to expound this place,
That this same Angell is the sauing Grace,
Which doth assist such as in Faith doe call,
And leaueth others to themselues to fall
By his iust Iudgement, who in's Palme containes
This globe of Earth, and tries the hearts and reines:
Which secret's so profound as humane wit,
Be't nere so sharpe, can nere attaine to it;
Let's then reserue this secrecie for him,
Who will disclose the mysterie of sinne.
Some others haue ascrib'd the sterne of State
In each degree, vnto the rule of Fate,
Whose painted forme least it inveigle vs,
I will display, and for example thus.
Suppose two men, for such a thing may be,
Should goe to th'Forrest to cut downe a tree;
Now as th'one hewes, the Hatchet chanc'd to flie
Out of the shaft, and kills him that stands by;
Yet this proceeded not, I'me sure you'l say,
From an intended purpose any way,
Either of him did kill, or him was slaine,
But from this Fate which Poets seeme to faine,
Ascribing her such power, as there's small odds,
Twixt her effects, and those celestiall godds,
Whose vnconfined will is sayd to be,
Sole regent, both in heauen, in earth, and Sea;
But what were all these Pagan powers but vaine,
Forged conceits hatcht from an humane braine:
Let's then, because this Simile doth borrow
Farre lesse of ioy, then it receiues from sorrow,
Confirme this Subiect which is drawne from Fate
By some Similitudes occasion'd late,
Which relish more of pastime then of weight,
“For light is Fate, and should be handled sleight:
Vpon a time it chanced that I came
To Gottam, a small Towne nere Nottingham,
About which time they kept a solemne wake,
Where euery liuely Lad tooke in his Make,
Each Lasse her Lad, so as you need not feare,
But ere they parted they made dancing deare;
Amongst the rest a frolicke youth there was,
Who tooke to him a lustie bouncing Lasse;
Vp went the Crowd, the Viole, and the Fiddle,
While he right smoothly takes her by the middle,
Beginning with a Kisse, for so they doe it,
Which done, right mannerly they went vnto it.
Lightly he caper'd, youth is free from care,
And shee as nimble, bates him not a haire;
But long they had not danc'd, till this yong Maid,
In a fresh Stammell Petticote aray'd,
With vellure sleues, and bodies tied with points,
Began to feele a loosenesse in her ioynts;
So as about the May pole while she tripps,
Downe fell her vnder-bodie from her hipps,
And show'd the Naked truth, for all espide it,
Till one lent her his Cloake that she might hide it.
Now pray you say whom ought we most to blame,
Fate, or the Taylor rather for the same,
Or neither both, but th'fashion sure I weene,
'But for her points she had not naked beene;
So as it may a Caueat be to such,
Who vse to stand vpon their points too much.
Another accident there chanc'd of late,
May seeme to haue some reference vnto Fate;
A case in Law was argued in our Court,
With much delight, proceeding in this sort:
Renowned Humber, for Records haue found,
That Humber with his vanquishd Hunns were drownd
In her imperious Surges, keepes a shore
A Boate to waft way-faring people ore;
'Mongst other Passengers were ferried ouer,
Chanc'd to resort a Pedler and a Drouer,
Both at one time; the Drouer he did bring
Sheepe to the Faire, which he was carrying,
Of Ewes good store (right Butcher-ware) there came
And 'mongst the rest a bonnie butting Ram,
Whose awfull front the rest securely kept,
And all this while the Cup-shot Pedler slept.
With many a nod drawne from his drowsie braine,
Which th'Ram obserues, and butts at him againe;
The Pedler now, feeling belike some smart,
With such like words as these began to thwart
The carelesse Ram, Sir I am at a word,
Butt you at mee, I'le butt you ouer-boord.
And not one word the Pedler could speake more,
Till he began to nod iust as before;
Wherewith th'incensed Ram thinking he ment
To push at him, so fierce a stroake him lent
As his distemper'd Noddle seem'd dismaid,
With violent assault his hornes had made:
Yet part through griefe and anguish which he felt,
He now resolu'd to wash the Rams white pelt,
Which he perform'd, his fury to discouer,
And roundly takes the Ram and throwes him ouer;
The louing Ewes seeing their Sweet-hart swim,
Resolu'd with one consent to follow him;
Which th'Lawyer in his pleadings noting than,
“Brother (quoth he) this was a lustie Ram,
For much I doubt whether our wiues or no,
If we should be thus vs'de would follow so.
But to be briefe, not any one was found,
Of all the Drouers flocke, which was not drown'd,
So as a Suite's commenc'd betwixt these twaine,
Wherein the Plaintiffe seemeth to complaine,
And by petition humblie doth craue
That for his losse he some reliefe may haue;
Which how it was determin'd by the Lawes,
Being (me thinkes) a Presidentall cause,
I will not now insist on, but discusse
What Fate decree'd herein, and briefly thus.
When th'Pedler met the Drouer, his intent
Concurr'd not, questionlesse, with this euent,
Nor meant he any harme vnto his sheepe,
When he exempt from care fell fast a sleepe;
Nor gaue he the occasion, but the Ram,
Who with his furious force awak'd the man,
Nor was he to be blam'd when he did ayme
To take Reuenge, The worme will turne againe.
Where was the fault then? you will say in Fate;
No, not in her but in the Pedlers pate:
Or to ascribe more properly the fault
Nor Fate nor Pate were cause of this but Malt.
One other instance I will here produce,
Which I by way of Supposition vse,
A forme which I approue so much the rather,
'Cause from Supposes none offence can gather.
A friend inuites another to his house.
Whose presence after growes iniurious
Vnto his Reputation, for he growes
More inward with his wife then each man knowes,
And this continues, yet who can descrie
The slie effects of Louers priuacie,
Obseruing such a watch, as neither wit,
Art, or Suspicion may discouer it.
Now vnto whom should we impute the blame,
To him that caus'd him come, or him that came,
{So} vnto Fate, since he by accident
Vnto the house as one invited went?
If we should skan whence th'first effect did spring,
We properly may lay the fault on him
Who through the too much confidence he had,
Gaue way vnto his wife, and made her bad,
So as my Iudgement is, the case so stands,
As he may take his hornes in his owne hands;
For nere had he run on Dishonors shelfe,
Or gain'd him infamie, but through himselfe.
Or else we may ascribe't to Womans will,
Which hath a Natiue pronenesse vnto ill;
So as what will be will be, and what man
May force a woman doe more than she can?
And my opinion's this, it is no boote
To curbe a Wench, that is inclind'd vnto't,
For be shee in restraint or libertie,
Her eye still waits for opportunitie;
Which got, she's so resolu'd as she will venter
To taste delight should thousand eyes preuent her.
Yea, on my conscience, though I nere haue tride it,
I durst protest the more they are denide it,
The liker are they when fit time they finde,
To serue their iealous husbands in their kinde:
For though we force them euer to obey,
And to make sure worke, vse both Locke and Key,
Italian-like, yet when the time shall come,
Be sure we may that they will hitt vs home;
For this my firme Position still shall be,
“Hornes can we not preuent, though we foresee.
But all too long our Pen seemes to dilate,
Vpon this pur-blind Goddesse, Pangan

Nisi cor tuum esset fatuum, non crederes Fatum. Aug.

Fate:
If we doe good, as few are our good deedes,
Let vs conclude that good from God proceedes:
If ill, as many ills doe we commit,
Vpon our selues let's lay the cause of it;
So like true Christians we will euer hate,
To take from God that we may adde to Fate.
“Thus Fate's a Panim Idoll; onely He
“Disposeth vs, by whom wee onely be.

Of Death.

Death is a passage, and if vnderstood,
A gratefull messenger vnto the good,
By which they passe from this same house of clay
To Syons Court, where they shall liue for aye.
Why should Death then a terrour be, since it
Is made the Meanes, by which we freedome get?
Here are we Pilgrimes, and though store I haue,
Yet for all this I am but Fortunes slaue;
Subiect to euery hazard, and am faine
To keepe with care, what I haue got with paine.
Yea, tell me thou that in all honour liues,
And wantest nothing, had'st thou neuer grieues
To discontent thee? Or if thou wer't free
From discontents; did nere mortalitie
Vrge thee to Dissolution? Thou wilt say,
Thou had'st in deede, but soone they went away;
And gone, thou hast forgot those griefes as cleane
As if thou nere had felt, what they had beene.
Vnhappie wretch, this is thy too-much pride
To vaunt of those, should make thee mortifide,
For griefes be Passions, which may caution thee,
To thinke thou art not where thou ought'st to be;
Which thou may hence collect: A traueller
Hauing through many a desert wandred far.
And now returning home, he is at rest
From th'care with which he was before opprest.
But thou wilt say: thou once was of that minde,
When thou had no estate to leaue behinde,
When thy attendance was of reckoning small,
Thy fare but meane, thy honour none at all:
When thou in th'eye of worldly men did seeme
Of that contempt as if thou hadst not beene;
But now the case is altered, and doest hate
To thinke on death, since thou hast raisd thy state.
What argument this is, thou streight shall see,
Scanning those things which seeme to hinder thee.
Me thinkes a Pilgrime farre from his abode,
And in his trauayle pressed with a load,
Should much desire (hauing beene wearied
With that he bore) to be disburdened:
And so should thou, if thou could'st feele thy selfe,
Desire to be disburdened of thy pelfe,
Which as a load, to many men is giuen,
And makes the way seeme tedious towards heauen.
Yea, sure I am, there is no man drawes breath,
If he haue hope in after-Time, but death
Will seeme as pleasant, and as well accepted,
As if he had obtayn'd what hee expected.
For well he see's, his Labours haue an end,
His foes are quell'd, and he shall haue a friend,
Which will receiue him, where such ioyes appeare,
As farre surpasse these comforts he had here.
It's true indeed, that many are dismayd.
When they doe see death on a wall portrayd,
They like not his proportion, for he breeds
Diuerse distractions in their troubled heads:
Whence ist we see so many soules depart
With eyes deiected, and with heauie heart.
For why, Distrust they haue ere to entreate
Pardon of God, because their sinn's so great.
Wretched these, in that they entertaine,
That hideous sinne hatcht first by odious Caine,
Crying with him, and with him I must leaue them,
“So great's our sinnes, the Lord can nere forgiue them.
More could I speake, for subiect had I more,
But some perchance will say I spoke before
Of Death in Fate, but these as seemes to me,
Should not confounded but distinguishd' be;
“For this twixt Fate and Death's the difference,
“Fate doth ordaine, Death is the ordinance.