Classic Poem

1. Of mine owne Quodlibets.


Though my best lines no dainty things affords,
My worst haue in them some thing else then words.

2. To my Readers.

I kept these closely by me some few yeeres,
Restrained by my knowledge, and my feares:
I feare they are too shallow for the Schooles,
I know they are too deepe for shallow fooles,
Yet there are many of a middle breeding
May thinke them good: nay richly worth the reading.

3. To the perpetuall renowne of our learned King IAMES, King of Great Britaine, etc. of famous memorie.
Wales, England, Scotland long did disagree,
Yet like a threefoldcord accord in Thee,
Such a cord hardly breakes, being wisely twist:
These three combind, may the whole world resist.

4. Old Lelius to his wise friend Scipio.

Let vs sit downe and by the fiers light,
Let our discourse be without saucy spight,
Wee'll tell old tooth-lesse tales, which cannot bite,
Whilst yong Fooles to talke Treason take delight.

5. Why God giues some Fooles riches, and some wise men none.

To a discreet friend.
Why fretst thou so, and art so fullen growne?
/2/ Thy neighbour Foole gets wealth, and thou getst none.
Wise, mercifull, and just is God in it:
For he hath giuen him riches, and thee wit.
Alas poore Foole, if that he had no wealth,
He hath not wit to comfort his sad selfe.


6. An old Apothecary made a new Doctor.

Hee kill'd by others warrant formerly,
Hee kils now by his owne authority.

7. God doth all in all.
It's held, The Stars gouerne the works of Men:
It's likewise held, Wisemen may gouerne them:
I hold, God ouer-rules Wise, Wayes, and Stars:
It's He that humbleth, and its He preferres.

8. A worldly Man wil haue it by hooke or by crooke.

If wealth I cannot catch with Uertues hooke,
I'le haule it to me, by my crafty Crooke.

9. Thrifty Charity, to a namelesse Friend.

On this Text thou dost seaze, with griping hold,
Who giues the Poore, he shall receiue fourefold.
This Text thou dost some pretty roome afford,
Who giues the Poore, doth lend vnto the Lord:
But this hard Text doth goe against thy graine,
Giue cheerefully, looking for nought againe.

10. Borrowing on Time, is worse then Bird-lime.

As Fowlers vse to take their Fowle with Lime:
So Vsurers take borrowing Fooles with Time.
Great danger'tis, for Birds, Bird-lime to touch.
Not to keepe Touch with Vsurers it's as much.


11. To a kinde Foole.

Oft into Bonds for others thou hast runne,
But by those Bonds, thy selfe thou hast vndone.
No Iuggler euer show'd vs such a cast,
To be vndone by being bound so fast.
So Drunkards doe with a like Iugling tricke,
By gulping others healths, themselues make sicke.

12. Trauelling in England.

The trauelling fashion of our Nation,
To pay without examination:
/3/ What our hard-rented Oasts may get thereby,
Is Noble, Loose, Braue, Prodigality.

13. A perswasion to Humilitie.

As when the Moone after the Sunne doth goe,
She daily doth, fairer, and fuller growe:
But when that She doth goe before the Sunne,
Her light growes lesse, and lesse, till she haue none:
So whilst wee follow God in humble feare,
His Grace in vs, will beauteously appeare:
But if we goe before God in presumption,
His Grace in vs will soone haue a consumption.

14. Why there are so few Hospitals built.

If us hath Will, but wants good Meanes to doe it.
Croesus hath Meanes, but wants a Will vnto it.


15. Lawyers profitable pastime.

Lawyers doe call Plaintifes Defence, their Plea:
It rather might be called Lawyers Play.

16. The Polycie of the Whore of Babylon.

As common Queanes haue seuerall quaint deuices,
To hooke all kind of men, by their intices:
So the spirituall Whore of Babylon
Hath seuerall ginnes to intrap euery one:
For Villaines, Wantons, easie Indulgences:
For Zealous, Wise, Angelicall pretences;
For High-mindes, Spenders, honor she dispences;
For Women, Fooles, fine shewes to please their sences.


17. To Bald-pate.

Though I want yeeres, yet hoare I am through cares:
But Whores haue made thy head white, without haires.

18. Worse than naught.

Thou art not worthy of a Satyres quill:
An Epigram's too short to shew thine ill.

19. Two filthy fashions.

Of all fond fashions, that were worne by Men,
These two (I hope) will ne'r be worne againe:
Great Codpist Doublets, and great Codpist britch,
At seuerall times worne both by meane and rich:
These two had beene, had they beene worne together,
/4/ Like two Fooles, pointing, mocking each the other.

20. Fooles are more masters of their wiues then wise men. Scarce a Paradoxe.

Wise men for shame mildly away will goe,
Fooles will stand stifly to't and haue it so:
Wise men for quietnesse will sometimes yeeld.
Though Fooles be beaten, they'll not quit the field.

22. To a Pardon-Buyer.

The Pope giues thee a sweeping Indulgence,
But thou must giue him good store of thy pence:
So my Lord Mayor giues spoones all guilded o're,
Receiues for each foure or fiue pounds therefore.(1)

22. [sic] Worse then a Whore.

Our common Whores turne Roman Catholicks,
By that meanes they get Pardons for tricks:
These wandring Stars of common occupation,
Are rightly sphear'd in this large Constellation:
I enuy not that Church, that vs so spites,
For fingring such notorious Procelites.

23. Why Kings speake in the Plurall.

Princes speake in the plurall Vs, and Wee:
It is their charge, from wrongs to keepe Vs free,
And We are wronged when They wronged bee:
Thus Plurals with their Plurall charge agree.

24. The effects of Gods Word.

Gods Word, to Sheepe is grasse; to Swine, hard stones;
Vnto Beleeuers, Flesh; to others, Bones.

25. A Scottish Honest Man. A Londoners Good Man.

And Honest man, as Scot'shmen vnderstand,
Is one, that mickle gudes hath, at command.
A Good man, in the Londoners account,
Is one, whose wealth to some Summe doth amount.
Lord, make me Honest, Good by thy instruction:
Then Good and Honest after their construction.

26. How and whereof to iest.

Iest fairely, freely: but exempt from it,
Mens misery, State businesse, Holy writ.

/5/ 27. The Worlds Whirlegigge.

Plenty breeds Pride; Pride, Enuy, Enuy, Warre,
Warre, Pouerty, Pouerty, humble Care.
Humility breeds Peace, and Peace breeds Plenty;
Thus round this World doth rowle alternatly.

28. On a Good fellow Papist, who makes no bones to eate Flesh on Fasting dayes.

Thou holdst, thou saist, the old Religion,
Yet I know, the new Dyet best likes thee.
That which thou call'st the new opinion,
I hold, yet the old Dyet best likes mee.

29. Poperies Pedigree.

Papistry is an old Religion,
Some part more old then Circumcision,
And some as ancient as are Moses Lawes,
From whose Lees she some Ceremonies drawes,
Which she will hold, by old tradition.
It is indeed a new hodg-podgerie,
Of Iewish rites, elder Idolatry:
Of these old simples a new composition.

30. The Married, to the Chaste.

It would this World quickly depopulate,
If euery one should dye in your estate.

31. The Chaste, to the Married.

Therein you haue the odds, herein wee'r euen:
You fill the world, but we doe people heauen.

32. A Description of a Puritane, out of this part of the Le- tany, From Blindnesse of Heart, Pride, Vaine glory, &c.

Though Puritanes the Letany deride,
Yet out of it they best may be descride:
They are blind-hearted, Proud, Vaine-glorious,
Deepe Hypocrites, Hatefull and Enuious,
Malitious, in a full high excesse,
And full of all Vncharitableness.
A Prayer hereupon.
Since all tart Puritanes are furnisht thus,
From such false Knaues (Good Lord deliver vs.)

/6/ 33. Loue is betwixt Equals.

Rich friends for rich friends, will ride, runne and row,
Through dirt and dangers, cheerfully they'll goe:
If poore friends come home to them, for a pleasure,
They cannot find the Gentleman at leisure.

34. The difference betwixt good men and bad, is best seene after death.

Good men like waxe-lights blow'n out, fauour well:
Bad men like tallow, leaue a stinking smell.
Badmens Fame may flame more while they haue breath,
But Good mens Name, smell sweeter after death.

35. To Sir Peirce Penny-lesse.

Though little coyne thy purse-lesse pocket lyne,
Yet with great company thou art ta'en vp,
For often with Duke Humfrey thou dost dyne,
And often with Sir Thomas Gresham sup. (2)
The reward of Charity.

36. To a rich Friend.

Would'st thou be pittied after thou art dead?
Be pittifull whil'st thou thy life dost lead:
If whilst thou liu'st, the poore thou dost releeue,
Fearing the like supply for thee they'll greeue:
If now thou giu'st them nought, when thou art gone,
They will be glad, hoping for a new gowne.
What haue Foolish men to doe with Princes Secrets?

37. Thought vpon, on the preparation of a great Fleet, and may serue for all such actions hereafter.

Fond men doe wonder where this Fleet shall goe:
I should more wonder, if that I should know.

38. A Secret of State.

Though Peace be loue lyer, honourabler then Warre,
Yet warlike Kings most lou'd and honor'd are.

39. Kings Paramount Subiection.

What wayes Kings walke, Subjects the same will goe.
And many Kings, expect they should doe soe:
Therefore should Kings follow the King Almightie:
Kings are Gods (3) Subjects, if they gouerne rightly.

/7/ 40. Why Women are longer attyring of themselues then Men.

Women tyring themselues haue many lets,
Their Fillets, Frontlets, Partlets, and Bracelets:
Whilst downe-right-neatlesse-plaine men haue but one,
A Duoblet double-let in putting on.

41. Christ and Antichrist.

Christ in the Temple shopboards ouerthrew,
Whipt thence the buying and selling crue.
The Pope(4) in his Church, sets vp his free Faire,
And whips all those, that will not buy his Ware.

42. Wise men may be mistaken.

Puritanes ragged Reason of the rag of Popery, and Papists
rotten Reason of thread-bare Antiquitie.
Some too precize, will not some customes vse,
Because that Papists did them once abuse:
As good a reason in sinceritie,
As Papists oldnesse without veritie.
Though these deserue to be hist off the Schooles,
Yet they are held by those that are no Fooles.

43. [sic] Vnrighteous Mammon.

Poets faind Pluto, God of wealth, and Hell:
For they perceiu'd few got their riches well.

44. A Dialogue betwixt a Wise King and a good Christian.

The Wise King.
My neighbours secrets I desire to know,
That I their priuate plots may ouerthrow.

The good Christian.
I doe neglect my Neighbours words, and deedes,
I carefully suruey mine owne proceeds.

The Wise King.
If that my friends offer to doe me harme,
I smite them first, and seeke them to disarme.

The good Christian.
Though that my Foes doe wrong me euery houre,
I doe them all the good lyes in my power.

The Wise King.
By these and Iustice, I shall wisely raigne.
/8/ By this and faith, Heauens Kingdome I shall gaine.


45. Sad-Mens liues are longer then Merry-Mens A Paradox.

To him, whose heauy griefe hath no allay
Of lightning comfort, three houres is a day:
But vnto him, that hath his hearts content,
Friday is come, ere he thinkes Tuesday spent.

46. Poperies principall Absurdities.

Of all the hud-winkt trickes in Popery,
This is the lamentablest foppery:
When God is made to speake, and to command
Men, in a tongue they doe not vnderstand,
And Men commanded are to Sing and Pray
To such fond things that know not what they say,
And these men hauing madly, sadly pray'd,
Themselues doe not know, what themselues haue said. (5)

47. Of those who are too Kinde, too Courteous, &c. Who ouerdoe good things.

Exuberant goodnesse, good mens names haue stain'd,
Their too ranke Vertue is by some disdain'd.
Yet 'tis not Vice, but Vertue ouer strain'd.

48. Some Mens Testament is not their Will.

He that will nothing spare whil'st he doth liue,
And when he dyes, vnwillingly doth giue,
Bequeathing what he gladly would keepe still,
Makes a good Testament; but an ill Will.

49. Why Wiues can make no Wills.

Men, dying make their Wills: why cannot Wiues?
Because, Wiues haue their wills, during their liues.

50. A iust Retaliation.

Dead Men bite not: great reason is there then,
That we which now doe liue, should not bite them.

51. A Prayer.

Lord, send me Patience and Humility,
And then send Plenty, or Aduersity:
So if I be obseru'd, or disrespected,
I shall not be puft vp, nor yet deiected.

/9/ 52. Reuerent Graue Preachers.

On holy dayes, I would heare such a Man,
Graue, holy, full of good instruction.

53. Neat, quaint, nimble Pulpit Wits.

These nimble Lads are fit for working dayes,
Their witty Sermons may keepe some from playes.

54. Diuers complections, and diuers Conditions.

A quiet, chast mind, in flesh faire, and neate,
Is like to dainty sawce, and dainty meate.
A hansome body, with a mind debaust,
Is like to dainty meate sluttishly saust.
A good wise mind, in flesh ill-fauoured.
Is course meate, sweetly faust, well-savoured.
A froward, lewde mind in an ill shap't feate,
Is scuruy-scuruy sawce, and scuruy meate.

55. Our Births, and Deaths, Reioycing, and Mourning.

When we are borne, our friends reioyce, we cry:
But we reioyce, our friends mourne when we dye.

56. The Uanity of a Papisticall Shift.

You say you worship not the wood, nor stone,
For that's but the representation.
Wise Heathen vs'd this Fine Distinction.
Millions that know not this subtility,
Commit plaine, palpable Idolatry.
Which you in them, doe take some paines to breed,
That on their offerings you may fatly feed:
Why cause you else your Saints to weepe, sweate, bleed?

57. Curious barly Brethren.

Those that will haue all Names out of Gods booke,
And hold all other Names in detestation:
Poore begging Lazarus Name, these neuer tooke,
They more feare pouerty, then Prophanation.

58. A Scriuener on a Trotter.

Scriueners get most by riding trotting horses,
Copper-Arts, and Gall, for Inke towards their losses.

59. Womens wise Teares.

Disburthening teares breeds sad hearts some reliefe,
And that's one cause, few Women dye of griefe.

/10/ 60. To my Reader.

If breuity my Reader doe displease,
I vse it more for his, then for my ease.

62. [sic] Youths conceit, and Ages knowledge.

I thought my selfe wise when I was at Schoole,
But now I know, I was, and am a Foole.

63. Hearbe-grace commonly called Rewe.

Chast men with name of Hearbe of Grace this grac't,
Because thereby, they thought they were kept chaste.
Some women hereupon did name it Rew,
Because thereby they thought they lost their Due.

64. To Writers of Hereticall, and Keepers of false Books.

When yee before Gods Iudgemen Seat shall come,
Out of your owne books, yee shall read your doome:
God need not to produce his owne True Booke,
For He doth daily on your False books looke.

65. To a Periwiggian, who hopes to gaine by some friends death.

Thou maist well hope to be some dead-mans heire,
For thou already wear'st some dead-mens haire.

66. Gossipes and Good-wiues.

Whither goe these Good wiues so neat and trimme?
They goe a sipping, or a gossiping.
Come hither, Boy, wipe cleane my Spectacles,
I shall see none of these Good-women else.

67. A young Saint, and old Deuill, to a Corstous old Man.

Thou changed art of late (as I am told)
Lesse charitable growne, as thou grow'st old;
Thy former good was heate of youth in thee,
For grace once rooted, will grow like a Tree,
Which neuer can eradicated bee.

68. A mad Wenches Iustice.

Since not to be thy wiues head thou do'st scorne,
Thinke this as just, The head must weare the Horne.

69. Wee are Gods Husbandry, or Gods crop out of a fertile Christian Soule.

A good Soule drest with Zeale, plow'd vp with feare,
/11/ Water'd with Gods grace, a large crop will beare,
The roote firme Faith, Hope, the blade spreading faire,
From these springs Loue, into a large full eare:
The roote is sure, the blade endures the storme,
With sheaues of Loue we must fill full Gods Barne.

70. To a faire Whore.

When we doe see a woman sweetly faire,
We say that God hath done his part in her,
Thou passing faire, but passing wicked art,
In thee therefore Satan hath play'd his part.

71. Riches is now a dayes the House vpon Mens heads.

In elder times good Manners made a Man:
In our wise age, good Mannors maketh one.

72. Monyes Etymologie.

Many thats Mone I : for when I haue none,
I pensiue am, and sad, and sigh, and mone.

73. The Treasure of the Church, or the Popes Exchequer.

Wert not for the huge, large, imagin'd chest,
The Key whereof hangs at the Popes owne brest,
Where ouer-doers works, are rang'd for buyers,
For prophane Traytors, Gripers, Leachers, Lyers,
The Popes strong-bard-chest would be lin'd but thinne,
A bagge would serue to keepe his treasure in.

74. A wicked, contentious mans Epitaph.

None liuing lou'd him, for his death none grieu'd,
Saue some say, Griefe it was he so long liu'd.

75. An Epitaph.

On euery well meaning man vndone by his kindnesse.
My rich heart made me Poore, comforting Sad,
My helping, Impotent, my Goodnes Bad.


76. To one of Fortunes white Sonnes.

Thou hast liu'd many yeeres in perfect health,
Great friends thou hast, for thou hast got much wealth,
All things fall pat with thee, which thou would'st haue,
Were it not pitty thou should'st be a Knaue?

77. Death, and Warre.

Warre begets Famine, famine, Plague, plague Death,
War breathes forth woes, but Death stops all woes breath,
/12/ Warre is great A of ills, and Death is Z,
In warres red Letters, Deaths feast-dayes are read.

78. The Popish Legend. The Iewish Talmoud. Mahomets Alcheron.

The Legend, Talmoud, and the Alcheron,
Are differing lyes, for one intention,
They worke for differing works fram'd on one frame,
Like, lewd, large lyes, fit for the whet-stone game:
One way they tend, though feuerall wayes proceed,
Hee well beleeues, who makes them not his Creed.

79. To an Armenian Canary Bird.

Thou that think'st good works in Gods nose so sauory,
What fauour think'st thou smells he in thy knauery?

80. Faith without Works, Works without Faith.

To beleeue and liue ill, is but to thinke,
Without Faiths salt, Good-works will quickly stinke.

81. Ungirt, Vnblest.

Vngirt, vnblest: a Prouerbe old, and good,
A true one too, if rightly vnderstood:
Vnblest he shall be euerlastingly,
Who is not girt with Christian (6) verity.

82. True Charity.

Not, who doth not, yet gladly would goe to it,
Is Chast, but he that may, and will not doe it.

83. From hardnesse of heart, good Lord deliuer vs.

Its God alone that makes a tender heart.
To make hearts hard, ours and the Deuils part.

84. A perswasion to Heauen.

Where Heauen is, all our Diuines agree,
They cannot well tell, where Hells feate should bee.
Why should we not, to knowne Heauen bend our race?
Rather then by sinne seeke an vnknowne place?

85. To a namelesse Religious Friend.

Why dost thou euery Sermon Gods Word call,
Since Preachers broach damn'd errors, flatter, brawle?
Indeed thou maist Sermons this praise afford,
It is, or should be, Gods owne holy Word.

/13/ 86. To King IAMES, King of Great Britaine, &c. of blessed memory.

Our Ministers in their Euangeling,
Praying for thee; stile thee Great Brittaines King:
Our Lawyers pleading in Westminster Hall,
Of England, and of Scotland King thee call.
For what great mystery, I cannot see,
Why Law, and Gospell should thus disagree.
Only I judge, that Preachers giue thee thine,
By their Law its as lawfull as Diuine.

87. The most Catholike King of Spaine.

The Spanish King is stil'd Most Catholicke:
In its hid a quaint mysterious tricke,
His meaning is not in Religion,
But he intends it in Dominion.

88. What vse old Moones are put to.

What doth become of old Moones thou dost aske,
And where her borrowed influence she shades?
For me to tell thee, twere too hard a taske,
A witty Wagge sayes, They fill Womens heads.

89. Little Legges, and lesse wit.

At first me thought a wise man thou should'st be,
For Calfe about thee I could no where see:
Tis thought thy Calfes are walkt into thy braine,
For all thy talke is in a Caluish vaine.

90. Problematically prouing, that the City of Rome is not the seat of CHRISTS Vicar Generall.

Since Christ his old choice Citie ruined,
'Cause it despis'd Him, and his Saints blood shed,
Why should He Rome, with supreme Grace inable?
Who kil'd him, and of his innumerable?

91. I proue it thvs.

Our Lord was Crucifi'd by Pilats doome,
His death was Roman, and his Iudge of Rome,
And of his death the chiefe pretended cause, (7)
Was for the breach of Romes Imperiall Lawes:
And the ten bloody persecutions,
Was by th'authority of Romes great ones.

/14/ 92. Two Prouerbs coupled.

As those that get goods ill, doe them ill spend,
So an ill life makes an vngodly end.

93. Good Counsell, ill Example.

Those that perswade others to Godlinesse,
And hue themselues vngodly nerethelesse:
Are like a ships Cooke, that calls all to prayer,
And yet the greazie Carle will not come there.

94. To an Vpstart.

Thine old friends thou forget'st, hauing got wealth:
No maruaile, for thou hast forgot thy selfe.

95. Christ in the middest.

He that on earth with low humility,
Betwixt two Theeues vpon Mount Caluary,
Acted his Passiue-actiue Passion,
In highest heauen in supreme dignity,
Seating himselfe betwixt the Deity,
Acts his Actiue-passiue compassion.
O let me beare what thou dost act in me,
And act what may be suffered by Thee!

96. Gods Word is a two-edged Sword.

Gods Word wounds both wayes like a two-edg'd Sword,
The Preachers, and the Hearers of the Word:
The fore edge wounds the Hearers on the pate,
The backe-edge on the Preachers doth rebate.

97. To the admirably witty, and excellently learned Sir Nicholas Smith, Knight, of Lorkbeare neere Exeter, my ancient friend. Taking occasion of an Anigram of his. N.S.Tulaus mihi cos es.

Praises on duller wits a sharp edge breeds,
Your Wit's all edge, he no such whet-stone needs.
Yet your steeld Iudgement, sharpe inuention,
Temperd with learning, and discretion,
Millions of praises merits as their due:
Who knowes you well, knowes well that I speake true.

/15/ 98. To the right worshipfull William Noy, Esquire, one of the Benchers of Lincolnes Inne, long since of my acquaintance both in Oxford and London.

Noah the second father of all the soules,
Had in his Arke all beasts, and feathered fowles.
You in your Arke, as in a plenteous hoord,
Haue ster'd what Wit, or Learning can afford:
For all Lawes, Common, Ciuill, or Diuine,
For Histories of old, or of our time,
For Morall Learning, or Philosophy,
You are an exact, liuing Library.
But your rich mind mixt with no base allay,
Is ancient Opher of the old assay.
I may feare drowing, lanch I further forth,
In the large, full, deepe Deluge of your worth.

99. To the right worshipfull Nicholas Ducke, Esquire, one of the Benchers of Lincolnes Inne, and Recorder of the City of Exeter, my Cousin German.

Although those Creatures, called by your name,
For their delight in dirt, deserue much blame,
And though that some of your profession,
Are glad when they haue got possession.
Of the foule end, or will dirt a cleere case:
You in your Circuittread a cleaner pase. I know it, you abhorre those sordid things,
and where 'twas foule before, you cleere the springs:
For which, wise honest men you high esteemes,
May your yong Duckling paddle in like streames.

100. To the right worshipfull Arthur Ducke, Doctor of the Ciuill Law, and Chancellor of London, Bath and Wells, my Cousin German.

To correct Sinne and Folly to disgrace,
To find out Truth, and Cunning steps to trace,
To doe this mildly, with an vpright pace,
Are vertues in you fitted for your place.

/16/ 101. An Epithalamium. On the Marriage of Doctor Arthur Ducke, with one of the Daughters and Coheires of Henry Southworth Esquire.

Amongst your best friends I am not ingrate
To God, who hath you giuen so good a mate,
Faire, Vertuous, Louing, with a great estate.
Would I had such another at the rate.

102. To the right worshipfull William Hackwell Esquire, one of the Benchers of Lincolnes Inne, my ancient kind friend.


Your large, compleat, sollid, sufficiency,
Hid in the vaile of your wise modesty,
Your quaint, neat learning, your acute quicke wit,
And sincere heart, for great employments fit:
Beside your Law, wherein you doe excell,
Because you little shew of your great deale,
None can know well, except they know you well.

103. To the Reuerend George Hackwell, Doctor in Diuinity, Archdeacon of Surry, my ancient & kind friend.

Should I dilate all your great gifts at large,
Which for my weake Muse were too hard a charge,
An Epigram would to a volume grow,
If I their large particulars should show.
You haue your brothers whole sufficiency:
Saue for his Law, you haue Diuinity:
This may I adde, and with great ioy relate:
For which to you oblig'd is our whole State,
In our blest best plot, you haue sow'd good seeds,
Which doe out-grow Natures quick-growing weeds.


104. To the right worshipfull Iohn Barker Esquire, late Maior of the City of Bristoll, my louing and kind brother in Law.

Bristoll your Birth-place (where you haue augmented
Much, your much left you) is well recompenced.
In Counsell Office, and in Parliament,
For her good, you haue shew'd your good intent: As you doe grace the place, that did you breed,
I pray, your Sonnes sonnes may there so succeed.

/17/ 105. To the wise and learned S.B.K.Knight.

A poet rich, a Iudge, and a Iust man,
In few but you, are all these found in one.

106. To the right worshipfull Iohn Doughty, Alderman of Bristoll, of his right worthy wife, my especiall good friends.

I haue heard many say they'd not remarry,
If before them their kind wiues should miscarry,
I feare, some of them from their words would vary. Should your wife dye, sad sole you would remaine.
I haue sufficient reason for my aime,
You cannot find so good a wife againe.

107. To the worshipfull, Richard Long of Bristoll, Merchant, and his good wife, my kind and louing friends.

Vnthankfulnes is the great Sinne of Sinnes,
But Thankefulnes to Kindnes, kindnes winnes.
For your deare loue accept my thankes therefore.
An honest heart is grieu'd he can no more.


108. To the Reuerend Doctor, Thomas Winnife, Deane of Glocester, Prebend of Pauls, and Chaplaine to King CHARLES, anciently of my acquaintance in Exeter Colledge in Oxford.

Your sollid learning, and sincere behauiour,
Haue worthily brought you into great fauour,
And you are Deane of Gloria Cesaris,
Such Chaplaines our great Cesars glory is. (8)

109. To the right worshipfull Richard Spicer, Doctor of Physicke, my louing and kind Kinsman.

Apollo, first Inuentor of your Arte,
His hidden secrets doth to you impart,
Old Galen, Auicen, and all the rest,
Haue with their knowledge your graue iudgement blest,
You are both wise and happy in your skill,
Doing continuall good, and no man ill.

110. To the right worshipfull Robert Viluain, Doctor of Physicke, my ancient friend, in Exeter Colledge in Oxford.

Let me change your Paternall name Viluaine,
/18/ Somewhat more aptly, and call you Feele-uaine,
In Physicke still you are as good as any,
And with your Recipe's you haue holp't many,
Wherefore in troopes the to sicke you repaire,
Who hath your helpe, need not of health despaire.

111. To the Reuerend, learned, acute, and witty, Master Charles Fitz-Geoffrey, Bachelor in Diuinity, my especiall kind friend, most excellent Poet.

Blind Poet Homer you doe equalize,
Though he saw more with none, then most with eyes.
Our Geoffrey Chaucer, who wrote quaintly, neat,
In verse you match equall, him in conceit,
Featur'd you are like Homer in one eye,
Rightly surnam'd the Sonne of Geoffrey.

112. To a right worshipfull, discreet, sober Gentleman, a Iustice of Peace, who of a wild demeand yong Gentlman, is now become a Reuerend Minister, a painefull Preacher, and a worthy Example.

You know, I know, what kind of man you were;
Not like to make the man that now you are:
Your buds of Grace, were ouer-growne with folly,
These weeds pluckt vp, you are growne wholy holy,
From a strange, loose, wild waggish Libertine,
A Doctor learned, Preacher sweet, Diuine.
Many take Orders, Liuings to obtaine.
Plenty you had, Christs glory was your aime,
Your Friends ioy'd much, when they saw you so giuen,
Ineffable's the ioy that was in heauen.

113. To the same Reuerend Doctor.

You are turn'd old Saint, leauing your yong euils,
Whilst many yong Saints, doe become old Deuils.

114. To my honest Bed-fellow the priuatly Charitable, discreetly Beneficiall, Master Edward Payne, Merchant of Bristoll.

Piein is Greeke, to drinke: Pain, French, for bread:
With Paine (God sayes) with these we shall be fed,
Yet without Payne, many these needfuls gaine,
Only by thanking God, and Master Payne.

/19/ 115. To squint-eyed, enuious Momus.

For praising These, doe not thou dispraise me;
If thou wilt be as these are, Ile prasie thee.

116. A little of my vnworthy Selfe.

Many of these were my familiars,
Much good, and goods hath fal'n vnto their shares,
They haue gone fairely on in their affaires:
Good God, why haue I not so much good lent!
It is thy will, I am obedient:
What thou hast, what thou wilt, I am content,
Only this breeds in me much heauiness,
My loue to this Land I cannot expresse,
Lord grant me power vnto my willingnesse.

117. A Skeltonicall continued ryme, in praise of my New- found-Land.

Although in cloaths, company, buildings faire,
With England, New-found-land cannot compare:
Did some know what contentment I found there,
Alwayes enough, most times somewhat to spare,
With little paines, lesse toyle, and lesser care,
Exempt from taxings, ill newes, Lawing, feare,
If cleane, and warme, no matter what you weare,
Healthy, and wealthy, if men carefull are,
With much-much more, then I will now declare,
(I say) if some wise men knew what this were,
(I doe beleeue) they'd liue no other where.

118. A Napkin to wipe his mouth that waters at these deserued Commendations.

Thus for this hopefull Countrie at this Time,
As it growes better, Ile haue better Ryme.